Plants--Identification]]> Aboriginal fish traps]]> Winter solstice]]> Summer solstice]]> Moieties]]> Totems]]> Kangaroo hunting]]> Aboriginal calendar]]> Wurundjeri (Australian people)]]> Aboriginal history]]> Woiwurrung / Wurundjeri / Woiwurung people]]>
David Chalmers is associated with the Goulburn River Men's Group Inc. and is interviewed on the site of a Kangaroo farm. Throughout the interview, David identifies the native plants and vegetation present and the history of the area with special regard to the Aboriginal people who are the traditional owners of the area.

David tours the site in the interview, describing the numerous historical Aboriginal artifacts such as tool-making areas, elaborate Kangaroo traps, calendars, caves, and what he believes to have occurred in this time period.

David also speaks about his interaction with the Department of Aboriginal Affairs in trying to obtain an assessment of the Aboriginal site and how he sees this site as a significant piece of history.

Plants mentioned: wild oats, senecio, ajuga, kangaroo grass, dianella, isotoma, cypress pine, grevillea, cumbungi, kurrajong, iron bark.
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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.]]>
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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.]]>