The geographic boundaries of the area defined for this study depended very much Kamilaroi/Euahlayi community (one of the participants, P2, said that Sveiby .. concerning the relationships between people within the community, the third the . The Emu in the Sky usually appears in April and May (P6; Tribe, 15). The Gamilaraay, also called the Kamilaroi are an Indigenous Australian people whose lands extended from New South Wales to southern Queensland. They form one of the four largest indigenous tribes in Australia. .. Aboriginal Tribes of Australia: Their Terrain, Environmental Controls, Distribution, Limits, and Proper. drew the boundaries of these Aboriginal nations on maps, which were then published .. cultural group of common descent, pre-dating 19th century ideas of the .. text, he referred to the Kamilaroi as a nation of tribes, and then on the.
Skin, Kin and Clan
There is evidence—not as strong as that in the case of subsection origin—that at least some of the major section systems in Queensland arose from a similar combination of two systems of the same kind: The two systems did not join in an abstract way but through a connubium or regular marriage exchange between two groups who were neighbours.
Mathew a; b, p.
For subsections specifically, it probably occurred only once—or at most, a handful of times involving mutual influence—in a restricted area west and east of Katherine in the Northern Territory, and diffused from there.
It appears likely that a similar scenario played out in the origin of sections. However, in some instances, the regular marriage exchange produced a new system: At this stage, we cannot be sure if this occurred once in one region, as is proposed for the subsection origin.
We examine a region where perhaps a number of such section origins might have occurred. Similar conditions might have provoked the same kind of process in several places.
One particular idea in respect to the origin of sections that had currency in the late nineteenth century was that they might have arisen from some kind of local descent grouping, such as a clan or phratry group of clans. This is somewhat similar to, or could be viewed as virtually the same as, the hypothesis that they arose from two neighbouring groups in contact, as in the cases to be considered on the east coast of Queensland.
Since sections are not local tied to places or areas or co-residential like patriclans or patriphratries, it is hard to imagine how one could have arisen from the other. However, there are possible pathways in Australia that could be investigated, as well as in the Panoan region of South America.
I review the patrimoiety system terminologies of north-east Queensland in the next sub-subsection. In most instances, the moieties were named after species of bees or species of large birds usually eagles. Another similar process may have also occurred on the Queensland coast, farther south near Mackay, which is also described.
The Eagles and Bees Patrimoieties in North-East Queensland In order to understand the origin of sections in this region, it is necessary to understand the patrimoiety systems that preceded sections and the contrasting natural species that provided their names. Dreaming[ edit ] Kamilaroi tradition includes Baiamethe ancestor or patron god.
A Reference Grammar of Gamilaraay, northern New South Wales | Peter K Austin - ordendelsantosepulcro.info
The Baiame story tells how Baiame came down from the sky to the land, and created rivers, mountains, and forests. He then gave the people their laws of life, traditions, songs, and culture.Healthy Dating & Healthy Boundaries Are Possible! Watch Us Tell You How. Experts Talking
He also created the first initiation site. This is known as a bora; a place where boys were initiated into manhood. It was forbidden to mention or talk about the name of Baiame publicly.
Women were not allowed to see drawings of Baiame nor approach Baiame sites,  which are often male initiation sites boras.
In rock paintings Baiame is often depicted as a human figure with a large head-dress or hairstyle, with lines of footsteps nearby.
Baiame is often shown with internal decorations such as waistbands, vertical lines running down the body, bands and dots. In Gamilaraay star-lore myth it is recounted that Orionknown as Berriberri [b] set out in pursuit of the Pleiades Miai-miai and cornered them in a mother-tree where they were transformed into yellow and white cockatoos.
- Skin, Kin and Clan - ANU
Tribes ready to participate in such rituals are contacted, and the ceremonies lasted several days. The pathway leading novices from the larger to the smaller circle was adorned with yammunyamun, figures cut into the exposed sapwood of trees along the route, or drawn on the ground. On the occasion observed by Mathews, on the right hand side, 90 yards down the track, was a mocked up bowerbird's nestand 3 yards further on a scarecrow figure with trousers and jacket stuffed with grass, representing a whiteman.
As the youths passed along this track, the significance of the symbols and their relevance to tribal beliefs was explained. At yards, a 9 foot long representation of Baiame and his spouse Gooberangal lay, moulded from the earth, respectively on the right and left of the track.
To its right, a further three yards on, was Goomee, Baiame's fire, a foot high mound with a lit fire on top. A further 18 yards on, parallel to the track and on Goomee's side, a codfish was depicted, and after it the Currea, a serpentine creature, and, 15 yards on the other side of the path, two death addersfollowed then by a turkey's nest, an earth-stuffed porcupine's skin, and a kangaroo rat's nest.