Family life]]> Aboriginal culture]]> Ecological sustainability]]> Traditional ecological knowledge]]> Diet]]> Fishing nets]]> Fishes--Breeding]]> Introduced fishes]]> Droughts]]> Weirs]]> Environmental flows]]> Physical characteristics (Animals)]]> Intensive farming]]> Fishing--Australia]]> Connection to Country]]>
Richard is a Ngiyampaa Aboriginal man residing in Wodonga, Victoria. Born in 1959, Richard grew up on the Lachlan River in central New South Wales with his family and currently works with the Catchment Management Authority (CMA) in the Wodonga area.

In this document, Richard discusses the changes he has observed in native and introduced fish species in the Lachlan River, and illegal fishing activities. He reflects on family life with his mob, growing up, his culture, diet, changes in water flows and levels, conservation practices, and sustainable ecological management.]]>
Lachlan River, NSW [stream]]]> Euabalong, NSW [populated place]]]> Condobolin, NSW [populated place]]]> Lake Cargelligo, NSW [lake]]]> Booberoi Creek, NSW [stream]]]> Wyangala Dam, NSW [dam]]]> Lake Cowal, NSW [lake]]]> Murrin Bridge, NSW [section of populated place]]]>
Weirs]]> Floods]]> Traditional ecological knowledge]]> Fishing--Australia]]> Racism]]> Cotton]]> Silt]]> Water quality]]> Water pollution]]> Cultural Flows]]> Coalbed methane]]> Aquifers--Australia]]> Cyanides]]> Riparian areas]]> Ecological sustainability]]> Environmental conservation]]> Salinity]]> Sacred sites]]> Connection to Country]]> Land custodianship]]> Aboriginal spirituality (Baiame)]]> Wiradjuri people]]> Gamilaraay / Gamilaroi / Kamilaroi language]]> Water--Symbolic aspects]]>
Phil Duncan is an Aboriginal man with both Wiradjuri and Gamilaraay heritage. He identifies predominantly as a Gamilaraay man who grew up in Moree in northern New South Wales. Born in 1963, Phil is Chair of the First Peoples' Water Engagement Council and has witnessed a number of important changes in this region regarding cotton farming, weirs and dams, and the water quality.

Phil is knowledgeable in his heritage and emphasises the importance of Aboriginal connection to Country, and caring for Country as an important responsibility for Aboriginal people. He recommends that traditional Aboriginal knowledges be adhered to regarding the conservation of Country as Western land management methods have had a detrimental impact.


Mentioned:

Turtles, sheep & cattle (farming), worms.

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CC BY-NC]]> Moree, NSW [populated place]]]> Terry Hie Hie, NSW [populated place]]]> Terry Hie Hie Creek, NSW [stream]]]> Mehi River, NSW [stream]]]> Boomi Nature Reserve, NSW [reserve]]]> Mungindi, Qld [farm]]]> Barwon River, NSW [stream]]]> Narrabri, NSW [populated place]]]> Gwydir River, NSW [stream]]]> Boolaroo, NSW [section of populated place]]]> Copeton Dam, NSW [dam]]]> Namoi River, NSW [stream]]]> Cubbie, Qld [homestead]]]> Keepit Dam, NSW [lake]]]> Narran Lake, NSW [lake]]]> Macquarie Marshes, NSW [marsh(es)]]]> Boolaroo, NSW [populated place]]]> Mungindi, NSW [populated place]]]>
An archival version of the Talking Fish Collection is managed by the Aboriginal and Torres Strait Islander Data Archive (ATSIDA).]]>
Fishes--Identification]]> Floods]]> Weirs]]> Aboriginal fish traps]]> Aboriginal art]]> Water quality]]> Ngiyambaa / Ngemba language]]> Silt]]> Totems]]> Rock paintings]]> Paakantyi / Paakantji / Barkindji people]]> Muruwari / Murrawarri people]]> Wiradjuri people]]> Gamilaraay / Gamilaroi / Kamilaroi language]]> Connection to Country]]> Aboriginal kinship systems]]>
Phillip passionately discusses a wide range of topics that include growing up along the river; the impacts on the Upper Darling and surrounds caused by weirs and restrictions; Aboriginal history; the significance of connection to Country and water; Aboriginal law and personal responsibilities; and the relationships between neighbouring Aboriginal nations. He also points out the cultural shifts he has witnessed; from that of a group-focused, collectivist culture, to a more Western-aligned culture of individualism with its self-focused culture, and its consequences on Aboriginal kinship values, society and the environment.

Mention of: King Brown Snake. Eastern Brown Snake. Long neck turtles.

Quandong. Gum trees. Coolabah trees. Spinifex.]]>
CC BY-NC]]>
Fishes--Identification]]> Billabongs]]> Cultural flows]]> Water quality]]> Riparian restoration]]> Connection to Country]]> Native plants]]> Clean energy]]> Fish stocking]]> Ngiyambaa / Ngemba language]]>
Feli believes that the root of social issues facing Aboriginal people is the lack of culturally appropriate employment. He reflects on his personal experiences where he recalls having to adopt another identity and therefore understands the difficulties this entails. He says that Aboriginal people as instinctive custodians possess valuable skills that are transferable to specialised areas of employment.

Feli’s vision for billabongs, that he says are the antibiotics for the damaged systems, include the revegetation of native bush tucker and restocking the waters with native fingerlings. He is working with scientists from the Commonwealth Scientific and Industrial Research Organisation (CSIRO), Industry & Investment (now Department of Trade and Investment), and the Murray-Darling Basin Authority (MDBA) to help realise these goals.

Feli also discusses the Native Fish Strategy for the Murray-Darling Basin (2003-2013) and the Indigenous Protected Areas (IPA) in which these billabongs are located.]]>
CC BY-NC]]>
Places of significance]]> Community cooperation]]> Land custodianship]]> Aboriginal culture]]> Wiradjuri people]]> Walgalu / Walgal people]]> Ngarigo / Ngarigu people]]> Ngunawal / Ngunnawal people
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Kurnai / Gunai people]]> Burial sites]]> Sacred sites]]> Traditional ecological knowledge]]> Connection to Country]]>
Adrian talks about growing up along the River (around Queanbeyan River, Jumping Creek, and Wanna Wanna Creek) and the way that he and his brother learnt the land by walking it and fishing the river with their Dad. He talks about historical sites and significant sites; expressing continuity with Country; making Coolamons; the significance of Country; traditional ceremony; initiation rites; right of passage; the duty of care for different animals as part of an interconnected environment; and recognising law and responsibility for Country. He also discusses the interaction and movements of peoples along the catchment (relaying the history of the Ngunawal and their responsibility to the Murrumbidgee corridor and their relation to coastal peoples); trading; and shared vocabulary across language groups from the top of the Murrumbidgee to Lakes Entrance.

Adrian covers the effects of housing developments on cultural practice; weeds; variance in fish population according to river flow; lighting fires; cultural burns; site management; discrimination; ignorance; and work with the ACT government to promote the recognition and understanding of Indigenous Australian interests.

Adrian also shares his experience as an Aboriginal Liaison Officer with the ACT National Parks and Wildlife Service and his sense of pride and belonging. He talks about efforts to refocus the connection to Country of Indigenous Australians employed as rangers, and to promote a cultural mindfulness among them. He speculates how Indigenous people could again be welcomed by the Ngunawal as National Parks officers - all learning and walking the land together.

Adrian discusses how fish travel up the river when it floods; mixing traditional and modern fishing methods; sources of sediment (sand from Tharwa, dirt from Cooma, Bredbo and Numeralla Rivers); clay baking fish; mussels (saltwater and freshwater); abalone; native plants.
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Electronic records have been made private as per the request of Adrian Brown. As part of our data access requirements, the Aboriginal and Torres Strait Island Data Archive (located at the University of Technology, Sydney) requires an applicant to sign an undertaking before access to material can be approved. These undertakings may include a request for information about the intended use of the data. The depositor and/or family may be informed of the application.

Preliminary applications may be made to:
atsida@lib.uts.edu.au.]]>
Badjiri / Budjari / Badyidi people
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Muruwari / Murrawarri people
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Floods]]> Silt]]> Cultural heritage]]> Connection to Country]]> Fishes--Migration]]> Water pollution]]> Fishing--Australia]]> Weirs]]> Aboriginal fish traps]]> Indigenous knowledge]]> Storytelling]]> Aboriginal spirituality]]>
Lorna recollects the condition of the Paroo from her childhood, and again upon her return after her absence of a few decades. She discusses the changes in the surrounding environment, the aquatic life and her yearning and love for Country.

Mentioned: Yapunyah trees, swans, swan eggs, ducks, 'bream', crayfish: 'boogalie', cattle/livestock]]>
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Fishes--Identification]]> Floods]]> Weirs]]> Brackish waters]]> Floodplain ecology]]> Colonisation]]> Cotton]]> Connection to Country]]> Aboriginal technologies]]> Traditional ecological knowledge]]> Cultural Flows]]> Rice]]> Ngiyampaa / Ngemba people]]> Restoration ecology]]>
In the interview, Richard discusses his life growing up around the river with his family and how it was a central part of his life. He tells of his cultural connection with the land and the need to maintain and pass on that connection and knowledge; something that is being done through his CMA work with Aboriginal men. He says that Aboriginal people are losing their connections to Country and culture where colonisation played a pivotal role. He notes that his situation is not helped by the declining health of the land and rivers that he says have been affected by introduced fish and plant species such as the European carp and willow trees.

Richard also speaks extensively about floods and how withholding the water impacts on the nature of the land as a floodplain; the types of fish, animals and plant life that are present; and his work in conservation, largely influenced by the sustainable practices embedded within his Aboriginal culture.

Richard also mentions also where he has found Trout Cod: Murrumbidgee, Murray River, Yarrawonga, Old Man Creek, Hay.

Also mentioned: Worms, Rabbits, Fish, Kangaroos, Emus. Possums. Antechinuses. Barking owl, Sugar Gliders. Platypus. Willows. Blackberry. Osage Orange. Briar Rose. Patterson’s Curse. Scotch Thistle.
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CC BY-NC-ND]]> Wakool Creek (NSW), Wakool River (NSW), Murrumbidgee (NSW/ACT), Yarrawonga (VIC), Old Man Creek (NSW), Hay (NSW).]]>
Traditional ecological knowledge]]> Introduced fishes]]> Floods]]> Fishing--Australia]]> Water quality]]> Traditional fishing]]> Weirs]]> Snags (Forestry)]]> Connection to Country]]> Fishing nets]]> Riverflow]]> Aboriginal culture]]> Cotton]]> Tobacco industry]]>
Wally talks about traditional fishing, fishing women, tickling fish, fishing with spears, hand lines, baiting, canoe fishing and diving for Crayfish. He also mentions cross lining and the use of drum nets in floodwaters. He marvels at the dexterity and play habits of water rats, and reflects on their scarcity. He discusses their history of being hunted, skinned, exported, and in some cases, eaten; He says it is customary that only male elders eat water rats and use their skins (men's-business).

Of the river, Wally and Pat discuss sustainable fishing practices, and talk at length about the Basin's wider management. They consider local agriculture, irrigation, habitat management, water allocation, floods, droughts, pests, weeds, silviculture, as well as the rivers' recreational and fish industries.

Wally and Pat refer to a chemical era, when DDT and Dieldrin were used as a pesticide on vinyards and Tobacco crops along the River. They talk about the chemicals, their effects on native fish, the contamination of farmland, and the ecological footprint of Tobacco growing itself.

Mention of Moira Forest, King River, Ovens River, Glenrowan, Yielima Station, Barmah Forest, Yarrawonga, Echuca, Nathalia, Barmah Lake, Wodonga, Oxley, Docker, Wangaratta, Fifteen Mile Creek, Mokoan, Hume Weir, Mulwala Weir, Namoi River, Lake Cargelligo, Broken River, Rose River, Lake Buffalo, Goulbourn River, Upper Murrumbidgee River, Warby Ranges, Swan Hill, Moira Station, LaTrobe Valley, Charlton.

Mentioned: silver bream, mountain galaxias, cormorant, worms, Bardi Grubs, platypus, water rat, white mussel, black mussel, swan, mice, tiger snakes, frog, foxes, cats, pigs, rabbits.

Plant life mentioned: Red gum, willows, bottlebrush. blackboys, tobacco, cotton, St. John's Wort, blackberries, grey box, kabungi, water hyacinths, blue gum.

Also mentioned: Flemington; Barmah Muster; River Improvement Trust; Department of Sustainability and Environment; Rex Hunt; Erni Briggs; Charlie Carp; the huge influx of silver perch in either 1954 or 1957; the changing structure of the river influenced by the removal of snags and willows.]]>
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Cummeragunja Mission (N.S.W.)]]> Environmental conservation]]> Water--Symbolic aspects]]> Homeless camps]]> Homeless]]> Backpackers]]> Camping]]> Colonisation]]> Connection to Country]]> Mental illness]]> Traditional ecological knowledge]]> Aboriginal history]]> Water quality]]> Aboriginal scarred trees]]>
Daryl Sloan has been a resident of the Shepparton area for 35 years since his teenage years. He has worked in the social welfare industry for around 15 years and his work sees him regularly visiting the Goulburn River making contact with the tens of dozens of homeless people that call its banks 'home'.

Daryl covers the issues that Shepparton and surrounds face of flooding; river turbidity; increasing housing developments and the fall in housing affordability; an increasing homeless population; the history of the area with special regard to the 1939 Cummeragunja Mission walk-off and its significance as a form of protest and self-determination; the arrival of backpacking fruit pickers; and the degrading health of the river and the lack of care people have for it.


Mentioned: Platypus. Koala. Kangaroo. Wallaby. Flying Fox. Possum. Squirrel Gliders. Earthworms. Finches. Azure Kingfisher. Wood duck/maned goose.

Trees: Grey box. Red River Gum trees. Patterson’s Curse (blue flower). Dock (weed). Blackberry.

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Fishes--Identification]]> Crustaceans]]> Birds]]> Plants--Identification]]> Trade routes]]> Connection to Country]]> Githabul people]]> Traditional fishing]]> Wildlife conservation]]> Traditional ecological knowledge]]> Camping]]> Dreaming (Spiritual)]]> Aboriginal history]]> Water--Symbolic aspects]]>
Sam Bonner is a Githabul Elder who lives near Emu Creek, which is a tributary of the Condamine River. Sam speaks about his childhood experiences of the river, his love and passion for the river, its history, and his traditional and environmental knowledge about the river.

The interview was recorded at The Canoe Tree and water hole on the Condamine River, Queensland. Sam shares his extensive knowledge about his Indigenous culture and history and outlines Indigenous customs and practices of conservation. He is passionate about the Condamine River, and keen to pass on his traditional and environmental knowledge on to the next generations, to show them what the river means to him and his people.

Mentioned: white ants, porcupines, casuarinas, willy wagtails, finches, double bars, swallows, doves, blue wrens. ]]>
CC-BY]]>