Part 1: The Australian Aboriginal Mother Earth Theory and Belief Questioned and Debunked

Posted in Aboriginal, Adnyamathanha Yura Culture, culture, Dreaming, Dreamtime, mudha, My Beliefs, My Writings, Uncategorized with tags , , , , on August 14, 2009 by marvynmc
This may be prove to be a wee bit controversial…but nevertheless he goes…

I personally believe that the often accepted Australian Aboriginal Mother Earth Theory, Concept and Belief is an introduced or borrowed doctrine and belief from other Peoples of the World and has no foundation or basis within our Ancient Australian Aboriginal Culture and Peoples.

What do you think?

Mother Earth
Theory & Belief
Who among us has not heard of this following often quoted saying and belief which is usually attributed to an Aboriginal person having once said it:
“We don’t own the land, the land owns us.

The Land is my mother, my mother is the land.

Land is the starting point to where it all began.

It is like picking up a piece of dirt and saying this is where I started and this is where I will go.

The land is our food, our culture, our spirit and identity.

We don’t have boundaries like fences, as farmers do. We have spiritual connections.

To Indigenous people land is not just something that they can own or trade. Land has a spiritual value.”

I have a lot of issues and concerns about some of the above statements and I personally no longer believe some of them to be true beliefs and statements from both an Adnyamathanha Ararru Mathari Yura Mudha (laws, customs, traditions etc) and Ngarrindjeri Aboriginal Cultural Perspective, Belief and Ancient Traditions.

For the purpose of this note I will mainly address my concerns and issues about The Land is My Mother, My Mother is the Land statement from an Adnyamathanha Yura cultural perspective, and will address some of the others in later notes

If any of my Ngarrindjeri Family Members know of any such Ngarrindjeri story or belief that we Ngarrindjeri believe the land is our mother, then please enlighten me.

The simple question I got is this:

“Who said this?”

Because for the life of me I cannot find or identify who actually said these often quoted words and beliefs.

Did an Australian Aboriginal truly say these words and believe that the Earth is Our Mother or was it said or even, as per usual, misunderstood and mistranslated by whitefellas?

Do some of my fellow Australian Aboriginal people actually believe in the Mother Earth Theory and Belief or is it something that has been introduced into our Peoples Cultural Collective Consciousness by some outsiders, that is whitefellas?

I really do believe that the land is our mother belief is actually an introduced or borrowed belief and concept from outside of Australia because many other People in the World had/have this belief in their cultures, but I personally believe we Australian Aboriginal Peoples had no such belief or concept that the land is our mother.

But I am to first to say, that I will freely stand up to be publicly rebuked and corrected if some of my Fellow Australian Aboriginals do actually believe in this belief and concept that the land is indeed their mother

If some of our fellow Australian Aboriginals do indeed have this Ancient Belief within their Culture can you then help me by identifying which Aboriginal Language Group they are?

Do any of you know? If so, then please enlighten me by letting me know or sending such information and answers to me?

The reasons why I must question and even debunk the ‘Land is Our Mother’ Theory and Belief are as follows:

Adnyamathanha Ararru Mathari Yura Mudha Aboriginal Cultural Perspective, Belief and Ancient Traditions

No where in our Ancient Adnyamathanha Ararru Mathari Yura Mudha can I find any proof or foundation for the theory and belief that the Land is Our Mother.

We have no such word, cultural concept or belief that the land is our mother in our Yura Ngawarla Language.

The Yura Ngawarla Word we have for Mother is Ngami meaning ‘Mother’s Breast’.

The Yura Ngawarla Word we have for Earth is Yurra meaning ‘dirt, earth’.

I have recently noted in a newer 2000 Adnyamathanha Yura Ngawarla Dictionary that the Ancient word Yarta is now being translated as the only word meaning ‘dirt, Earth’ and that the much more ancient word of Yurra is no longer even listed or mentioned now.

The Ancient Yura Ngawarla word Yurra is listed and mentioned in the Yura Ngawarla Dictionary that was done by John McIntee and Aunty Pearl McKenzie (nee Wilton) in 1992, which they had started compiling at least twenty years earlier in the 1970’s, a time when many of our Elder Lawmen and Women were still living then, and some who even helped and advised them.

Yarta is translated as meaning ‘country, place, ground, land, dirt’ and now also being translated as ‘earth’.

I have also noted that the word Yura is still being translated as meaning Aboriginal Man/people whereas, and I suppose this may well now be just my own individual personal translation and belief, I often translate the word Yura as meaning ‘of the earth, People’.

There is also a Yura Ngawarla word Yarta Naku- which means ‘to be born’.

The reason why I translate Yura as meaning ‘of the Earth’ and not man is that Yura Ngawarla word for man is ‘Miru’, but this Ancient word for man is hardly ever used now days, and in it’s place the word Yura has now become the more common place and accepted Yura Ngawarla word that now means Aboriginal Man/people.

But I am becoming sidetracked again…so back to the topic and issue at hand, but in a way still relevant to what I have said about the word Yurra and Yura….

Now if we Adnyamathanha Yura believed that the land is our mother then you would think we would have at least a word in our Yura Ngawarla language for it, dont you?

Well truth be told we have no such word, concept or belief in our Adnyamathanha Yura Mudha nor do we have any such story or belief in our Ancient Nguthuna (the Creation Period Time of our ancestral Spirit Beings, Whitefella English words I hate: dreaming, dreamtime)

Hmmm…do not want to become sidetracked again but this is interesting to note and very relevent to our future Adnyamathanha Yura Culture and Descendents.

I have noted that the in the 2000 Adnyamathanha Yurra Dictionary that this Yura Ngawarla word Nguthuna is now also being defined as meaning ‘God’, thus the introduced religion of Christianity is also beginning to affect even how we translate some of our Ancient words now days.

Language (and Culture) is a funny thing because it is actually a living breathing entity for we people speak it – words are added, words are discarded, outside influences creep in or translated in a different ways and meanings than previous earlier translations

Back to the issue at hand….

We have no such word or concept that the land is our mother in our Ancient Yura Nguthuna stories, teachings or traditions.

In the past six years in researching our Adnyamathanha Yura stories, culture and beliefs at no time have I heard or comes across any such Nguthuna story or belief that either clearly states or alludes to that the land is our mother.

If any of my Adnyamathanha Ararru Mathari Yura Ngankini know of one then please let me know?

Now I want to address this statement: Land is the starting point to where it all began

Do we Adnyamathanha Yura believe that the land is the starting point to where it all began?

No we do not believe in this, well at least I don’t. Why not?

Adnyamathanha Ararru Mathari Yura believe that the starting point and end point of our life is as follows:

We Adnyamathanha Yura believe our Life Cycle is Spiritual – Physical – Spiritual.

We Adnyamathanha Yura peoples of the Northern Flinders Ranges have a very strong connection to the heavenly bodies above us as our life cycle is Spiritual – Physical – Spiritual…and out the end of our life we return to our heavenly abode which we call Wikurtanha.

Wikurtanha (Adnyamathanha Yura ancient concept of Heaven) and Muri – our first Spiritual Existence

Our Spiritual existence begins in Wikurtanha, our ancient concept of heaven, where we are created by our two spiritual Ngami (Mothers) known as the Maudlangami. The two Maudlangami are the source of all life and like us they are Ararru and Mathari and they each produce us as spirit children of their own moeity and kinship totems, and in this spiritual existence we are called Muri.

As Muri we are then told by our Maudlangami to come down to the world beneath to find a suitable Ngami (Mother) to be physically born to. As Muri we are always on the look-out for pleasent faced and kindly Ngami and whilst we are looking for such Ngami we spend our days seeking food from the gum blossoms andat night we fall asleep under the loose bark of tree trunks, and this goes on until we find a suitable Ngami…then we are born physically into the World.

Yarta (land, world) – Our Physical Existence

When we are physically born into the world we then become known as Yura which means ‘of the Earth’ as the word Yura is derived from the word ‘yurra’ which means ‘dirt,earth’.

As we are born physically into the Yarta (Land, world) we are given birth order names to signify our order of birth and we are also given a totem name as well as another additional name that today is often called a nick name, in order to differentiate us from others who may also bear the same birth order names as ourselves.

Our ‘nick names’ may be based on our appearence or a personal characteristic we may show or have, or something we have done or which has happened to us.

Wannapi – our return to our Spiritual Existence

When we die our physical body is placed within a Warlikari (grave) and three days later our Wannapi (Spirit) rises up from the Warlikari and we return to our Spiritual existence and travel back to reside once again in Wikurtanha from whence we first came.

The colour of our Wannapi is white.

Our Wannapi Spiritual journey back to Wikurtanha is via the Vukarnawi (water of the dead) which is the side long view of Wali Vari (lit ‘wriggling creek’; the Milky Way Galaxy) and which flows into Wildu Manta-awi (Wedge-tail Eagle Feet/Claw, Southern Cross).

It is here in Vukarnawi that our Wannapi is captured by the Wildu Mant-awi and our Wannapi is then dipped and cleansed by it in the awi (water) of Vurkanawi in order to wash away any pollution we may have picked up and brought with us from the Yarta (Land. World). Once cleased the Wildu Manta-awi then drags us through to Wikurtanha where we join up with all our Wardumathanha Ngakini (Ancestral Family).

Unlike the heaven of Christianity our Wannapi can travel to and from Wikurtanha so that we may check up on our peoples and descendants every now and then.

Now no where in this life cycle were we ever told that the land is our mother or that the land is the starting point to where it all began.

Well I stop here as a lot of information, as per usual, for you to read and contemplate on, but in closing I again make the statement:

I personally believe that the often accepted Australian Aboriginal Mother Earth Theory, Concept and Belief is an introduced or borrowed doctrine and belief from other Peoples of the World and has no foundation or basis within our Ancient australian Aboriginal Culture and Peoples.

What do you think?

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Before there was Ararru & Mathari there was only Ararru

Posted in Aboriginal, Adnyamathanha Yura Culture, Australia, culture, Dreaming, Dreamtime, Education, mudha, My Beliefs, My Writings, South Australia, Uncategorized, Yarta Wandatha with tags , , , , on August 13, 2009 by marvynmc

DISCLAIMER:

Everything I am about to say here is based purely on my own personal research, understanding and interpretation of our Ancient Stories and Beliefs, therefore, I encourage and expect you to always check what I say is true or not, for I may well be wrong and I am always prepared to be rebuked or corrected, I especially ask my Adnyamathanha Ararru Mathari Yura Ngankini to check and verify.

Like I always say that within our Peoples there are People who are both younger and older than me who know much more than I will ever hope to learn in my lifetime.

Mandya and Urdlu Wilpena Pound © 2008 Walha Udi Marvyn McKenzie Snr

In the ancient of days, before there were two opposite moiety totem groups of Ararru Vukurra Milana (Northwind Mob) and Mathari Varpa Milana (Southwind Mob) there was only one – and it was Ararru Vukurra Milana.

Now some of my Mathari Yura Ngankini may well disagree me about this belief and may say “How do you know it was not firstly only Mathari?”

Thus, I beg you to bear with me for a little while as I try to explain this personal and cultural belief.

This one totem wind group can be clearly seen in some of our Ancient stories, our Yarta Wandatha (the telling and teaching of stories that connects a person to our Ancestral Land) of our Ancient Nguthuna.

Nguthuna is the Yura Ngawarla (lit Earth Language) term and name we use for the period when many of our Ancestral Creation Spirit Beings who either travelled over or settled upon the land.

The Nguthuna is known by the Utnyu (corpse, White People) as the ‘Dreamtime or Dreaming’ but these Utnyu terms and concepts are still not sufficient enought to truly explain what we Aboriginal People mean we when talk and recall this Ancient period of time and events.

Each Aboriginal Language Groups have their own Ancient words for this period of time and event: for example the Pitjantjatjara people use the term Tjukurpa, the Arrernte refer to it as Aldjerinya.

Whilst the Yura Ngawarla word Nguthuna is the word for what I often refer to the Ancient of Days, we Adnyamathanha Ararru Mathari Yura also have an additional word we use for the past, present and future events and it is called Mudha (our laws, customs and traditions, kinship and marriage system lanuage, dance, stories, songs etc).

Got sidetracked there a bit but that is because it is important to explain the above cultural information and words not only to Yura but also to other people so they may at least get some knowledge and understanding of these two connected but very different and cultural concepts and belief systems of Nguthuna and Mudha.

So where was I…ahh..yes..This one totem wind group can be clearly seen in some of our Ancient stories, our Yarta Wandatha of our Ancient Nguthuna….

Take for example one of our most well known story, well least by our Mob, the Ancient Nguthuna story of Mandya and Urdlu, which is the main story we have of the creation of the Flinders Ranges. In English the Mandya (sounds like mundja) is called Euro or Common Wallaroo and Urdlu (sounds like Oodloo) is the Red Kangaroo and before they became two different species of animals they were once of the same species.

This same species belief can be seen in their Utnyu scientific Latin names for them. Mandya is called Macropus robustus and Urdlu is called Macropus rufus – thus both are descended from a common ancestor which for the purpose of this story we shall call Macropus.

Wardu (a long time ago),

Mandya and Urdlu Macropus were Brothers, of the same species and both were Ararru, who lived together and hunted together, always sharing with each other what they each found seperately or together. They use to travel around together in the same flat, featureless country looking for their favourite food Ngarndi Wari (the root of the Native Pear, Bush Banana) and sharing the food with each other when either one or the other found some or did not find some.

One day when Urdlu and Mandya were looking for Ngarndi Wari in separate locations Urdlu found a good area where there was a lot of Ngarndi Wari, whilst Mandya was searching in places where he could find only a little, if any at all.

At first Urdlu shared the Ngarndi Wari he had found with Mandya but as time went on he felt Mandya was not pulling his own weight in finding his own Ngarndi Wari and therefore not really contributing at all. So Urdlu decided to no longer share the Ngarndi Wari with Mandya anymore and decided to keep his food source a secret from Mandya.

After a while poor Mandya was getting thinner and thinner because he could not find any Ngarndi Wari at all when he went out. Each evening Mandya would look over to his friend Urdlu and notice that he was getting fatter and fatter.

One day, after nearing the point of starvation, Mandya went to Urdlu and asked his friend to give him some Ngarndi Wari as he was very, very hungry. Mandya said ‘Please Vurlka (old man), give me some Mai (non-meat food in general as opposed to Vaarlu – meat in general) as I am very hungry and weak.

Urdlu felt sorry for Mandya and said to him ‘OK! There is some Ngarndi Wari in my bag over there. Help yourself, you can have that.’

Mandya then went to the bag and began to eat the Ngarndi Wari that he found in it. As Mandya was eating the Ngarndi Wari he looked over to Urdlu and said ‘Hmmm! This is really good tasting Ngarndi Wari. Where did you find it? Urdlu with a wave of his said ‘Oh, I found it over there somewhere.’

Urdlu did not want to tell Mandya where his source of Ngarndi Wari was and Mandya realised that his friend Urdlu was keeping his source a secret from him. So Mandya decided that he would try to find the source of the Urdlu’s Ngarndi Wari himself.

That night the two went to sleep dreaming and scheming. Urdlu dreamt of how he could prevent Mandya from finding his secret source of Ngarndi Wari. Mandya dreamt of how he could find Urdlu’s secret source of Ngarndi Wari.

The next morning Urdlu was the first to wake up and like most other mornings he was feeling a bit thirsty so he went to look for some Awi (water) to drink. Mandya was also secretly awake, waiting to see what Urdlu would do and which direction he would go. Mandya realised that Urdlu was not going to his secret source of Ngarndi Wari but was instead searching for Awi as he usually did in the mornings. This then was his best opportunity to find Urdlu secret source of Ngarndi Wari as he knew that Urdlu would be busy looking for Awi.

Mandya began to walk around the campsite looking for Urdlu incoming tracks to the camp and while there were many, Mandya soon found one that was well worn and frequently used.

Mandya soon followed Urdlu tracks, slowly and steadily, as he noted that at times Urdlu tried to disguise or hide his tracks.

Eventually Mandya did indeed find Urdlu’s secret source of Ngarndi Wari.

He begun to dig out a big heap of the Ngarndi Wari and began to eat and feast on them. He stayed there digging and digging without looking up. Back at the campsite, Urdlu returned back from looking for Awi and noticed that Mandya was no longer in the camp. Urdlu then notice the tracks of Mandya has they circled the camp and realised that Mandya has set off to find his secret source of Ngarndi Wari.

When Urdlu arrived at his secret source of Ngarndi Wari he saw that Mandya notice that had dug up a lot of his Ngarndi Wari. Mandya was still so busy digging and eating the Ngarndi Wari that he did not notice the arrival of Urdlu.

Urdlu was very angry at Mandya and said to him ‘Why did you come to my hole and dig up all my Ngarndi Wari? Mandya replied ‘Because I am starving and you were very mean in not sharing this plentiful source of Ngarndi Wari with me.’ Mandya then just went back to digging and eating the Ngarndi Wari.

This made Urdlu very, very angry and next minute he attacked Mandya and they began to have a big fight with each other. During the fight Mandya grabbed Urdlu’s arms and began to pull and stretch them out. He then grabs his fingers and legs also and stretched them out as well, until they go very long.

This made Urdlu very angry so Urdlu pressed Mandya’s fingers and his legs making them short. He then pressed Mandya’s back and chest. Urdlu then thrashed him and they then separated, going in different directions to tend their wounds.

Mandya went off and up to a place called Vadaardlanha (Paralana Hot Springs) and settled down to tend his wounds. Mandya can still been seen sitting there today as he became a mountain peak that we now called Thudupinha (Thudu being an old word for the Mandya).

When Mandya settled down to sleep for the night he noticed an uncomfortable hurt at his hip. Mandya got up and saw that he had a sore that he had missed out on cleaning and that in the sore was a little stone. Mandya took out the little stone and he blew on it. In a flash he saw hills come up from the plains, so he blew on it again and more hills began to rise up from the plains.

Meanwhile, Urdlu had gone off and down to a placed called Varaarta to tend to his wounds and as he travelled he moved the flat plains that contained his Ngarndi Wari with him.

Urdlu was lying at the flat when he looked up and saw all the hills rising up from the plain and moving down towards him. Urdlu said to himself, ‘Hey! What going on here? What is that Vurlka up to now? Why is he making all these hills, if he keeps it up I will have no place to live at all and I will lose all my Ngarndi Wari.

Urdlu then rose up and with a big sweep of his new long tail he pushed the hills back to where they remain today. You can see where this happened at a place called Vardna-wartathinha (Prism Hill) and near by there is a big flat where no grass ever grows and it is called Urdlurunha-vitana (lit translation ‘kangaroo’s flat’) and it is now called Moro Flat.

At this time Urdlu also made Munda (Lake Frome) so that he would have a permanent supply of Awi. He made this fresh water Awi so would no longer needed to waste any time looking for Awi anymore, have more time to look for Ngarndi Wari and to keep an eye on Mandya.

Mandya saw Urdlu make Munda and he was very jealous so one night he went down to Munda when Urdlu was asleep and salted the whole of Munda. This is why today Urdlu can no longer drink from Munda today and explains why Munda is now a permanent salt lake.

After Mandya went back into the newly created hills and Urdlu stayed on the big plain that he moved along with him. Each now live separately from each other and look differently from each other as a result of the big fight. Where once they were brothers and hunted together they now keep to themselves and remain in their own countries that they made for themselves.

Mandya turned himself into a spirit and is now called Thudupinha. You can still see him today sitting up their near Vadaardlanha. Below him the ground is all red because it was here that he had bled and tended his wounds after his big fight with Urdlu. This place is called Mandya Arti (which means ‘Mandya’s Blood’) and is today known as Mount Freeling.

Because Mandya settled in the North he remained Ararru and therefore is a totem animal for all Ararru.

Because Urdlu settled in the South he changed into Mathari and therefore is the totem animal for all Mathari.

Now some of you may say to me:

You have still not explained or answered why you think that there was once only one totem before there was two, and why you believe that it was the Ararru Mob that was the first totem and not the Mathari Mob? Where in this story does this even say this?

Reread the story and answer for yourself the following two simple questions:

When Mandya and Urdlu fought each other, for this was when the division occurred: Who was the first one to be changed through their fighting – Mandya or Urdlu?

Who was the one who first made creative changes to the flat featureless landscape – Mandya or Urdlu?

There are other important lessons and secrets contained within this story and I will reveal some of them on another day as I think I said enough for you to think about and reflect on.

Aboriginalism Art Manisfesto

Posted in Uncategorized with tags , , on August 12, 2009 by marvynmc
Shattered Misconceptions
© 2008 Walha Udi Marvyn McKenzie  Snr
Aboriginalism Art is the name I recently coined to newly define and integrate the many styles and forms of traditional and contemporary Aboriginal Art into one art form and movement.

Aboriginalism Art is an avant-garde cultural art movement where artistic cultural expression individualism and diversity shall prevail.

Aboriginalism Art will challenge and transform the wider community perception and beliefs of what constitutes ‘Genuine Aboriginal Art.’

Aboriginalism Art goal is to develop, to experiment and to evolve new forms, styles and methods of artistic Aboriginal cultural expressions.

Aboriginalism Art will assist us to evolve further as a people and a race – both individually and as a group.

Aboriginalism Art will contest the many modern purists who say that if our art form and style doesn’t contain the Spirituality of Aborigines, it is not true Aboriginal Art.

What then is the Spirituality of Aborigines that these often White Australian modern purists will need to see contained in our Art works before they will fully accept our many types, forms and styles of non-traditional art work as true Aboriginal Art?

With our enthusiastic adherence to Aboriginalism Art, we will:

  • Destroy the cult of the past, the obsession for Aboriginal Art to be only based on our ancient traditional culture and art forms, pedantry and academic formalism.
  • Totally invalidate all kinds of externally imposed traditional cultural artistic conformity.
  • Elevate all attempts at originality, however daring and however non-traditional.
  • Bear bravely and proudly the smear of “non-traditionalist” with which they will use to try to gag all remote, regional and urban Aboriginalism Art innovators.
  • Regard art critics as useless for they critique our cultural artistic expressions and evolution through cultural ignorant foggy glasses.
  • Rebel against the tyranny of the word: “traditional” and other loose expressions which can be used to destroy the evolutionary innovated works of Aboriginalism Art.
  • We will fully accept, respect and support one another.

If you are a practicing Australian Aboriginalism Artist then please take a moment to write and record what art forms you currently do.

By adding and recording this information we can begin to form a clear picture of the many art forms Australian Aboriginalism Artist practice.

Other non-Aboriginalism Artists are also welcome to add their art forms, medium and styles so we can get an idea what art is being practiced in other parts of Australia and the world.

Invite other people and groups to join Aboriginalism Art Group at:

http://www.facebook.com/inbox/readmessage.php?t=1098131176042&f=1&e=0#/group.php?gid=52646120732

Aesop Facts

Posted in politics with tags , , , on August 10, 2009 by marvynmc

Aesop was a writer of Fables but he was also a Writer of Facts

Aesop once wrote

We hang the petty thieves and appoint the great ones to public office

I might add

The only difference today is we no longer hang petty thieves

Federal Government needs to take over management of ALL Water Resources

Posted in Uncategorized with tags , , , on August 9, 2009 by marvynmc

 

What do you think?

The Rivers Murray & Darling, and all water resources for that matter, need to be manage and controlled fully by the Federal Government because the States have stuffed it up….

The state of the River Murray, Lower Lakes and the Coorong is a National Disaster – but it appears to be all talk and arguments between the States, as per usual, and no Action.

When there is a National Disaster like a Bushfire – Everyone in Australia comes a running to stop, fight and rebuild – but houses can be rebuilt, animals are reborn, houses, towns and communities can be rebuilt –

BUT

Our Water Resources cannot be replenished once they are gone and no one seems to give a shit about it…

WHEN ALL OUR FRESH WATER RESOURCES ARE GONE WHAT SHALL WE DRINK THEN?

OUR URINE?

Part 1: Why I Have Lost My Religion because of My Adnyamathanha Yura Mudha Identity & Beliefs

Posted in Uncategorized on August 9, 2009 by marvynmc

Adi (Listen),

From the start it need to be noted that what I am about to write is based purely on the Ancient Spiritual Beliefs of my Vap-apa (Mother’s Father, Opposite Mate, Grandfather) Peoples, the Adnyamathanha Yura Peoples of the Northern Flinders Ranges, South Australia only and not any other Aboriginal Language Group in Australia.

Adnya-mathanha literally means ‘Rock/Stone People’ or ‘People of the Rocks’.

Yura is derived from the Ancient Adnyamathanha Yura Ngawarla word Yurra meaning ‘dirt/Earth’ thus it means and implies ‘Of the Earth’.

Yura Ngawarla is the name we call our Ancient Language and it literally means ‘Earth Language’.

Mudha is the Ancient Name we apply to all our Ancient Spiritual Beliefs, Laws, Customs and Traditions e.g. stories, songs, dance, marriage customs, funeral and burial rites, ceremonies, social rules, etc

Any topic about Religion can often cause a lot of controversy, critics and even death threats if someone from any particular Religion believe you have breached some or all of their Religious Laws and/or Doctrines. so I may need to be careful what  say has I may well be walking through a Religious Minefield that may blow up in my face.

For the record my background is Christian just so people know that my main focus of this post topic is the Christian Religion and I’m also an Aboriginal Australian, one of the most Christianised group of People in Australia due to the many Christian missionaries that came our way and a member of a Race of People with one of the most Ancient Spiritual Beliefs in the World.

Now notice I said Spiritual Beliefs and not Religious Beliefs, for this is very important to highlight, because our people have more of  a Spiritual Relationship with the Great Creator rather than a Religious Relationship with the Great Creator, and it is a concept that other Peoples of the World should sit up and take some notice of, even some of our Fellow Aboriginal Australians, for like I said in the beginning, ours is an Ancient Spiritual Belief which is much more older than any of the rest of the World’s Religious Beliefs.

Now don’t get me wrong for some, if not many, Australian Aboriginal Peoples have abandoned our Ancient Spiritual Beliefs and now have become more so like the Utnyu (corpse, Europeans) in adopting other Religious Beliefs, especially adopting Christianity, but such abandonment has only been a fairly recent event within the whole history of our Peoples.

For example, My Vap-apa Peoples, the Adnyamathanha Yura Peoples of the Northern Flinders Ranges only began to adopt the Christian Religion in 1927, so only in the past 82 years of South Australian history which commenced in 1836 did some choose to become Christian, but for 91 years our Adnyamathanha Yura Wardu-mathanha (Ancestors) Peoples had resisted any attempt by the Christian missionaries to come into our Peoples and to interrupt our Ancient Spiritual Beliefs, in fact when they were finally permitted to come in they were actually told they could not interfere in our Ancient Ways, but nevertheless, interfered they did.

As a result of the continued interference by the invited Christian missionaries, less than 20 years later our Ancient Sacred Ceremonies were stopped and ceased for all time, but we Adnyamathanha Yura Peoples have continued onwards into the 21st Century to maintain firmly and faithfully our unique Cultural Identity, our Language, and much of our non-sacred and non-secretive laws, customs and traditions.

Sadly, today, in less than two generations even some of the non-sacred and non-secretive laws, customs, and traditions are also being gradually lost or abandoned and that is why our Wardu-mathanha has always promised, that within each succeeding Generations of our Adynamathanha Yura Peoples, our Wardumathanha will choose and raise up from amongst our Peoples many who will work hard to ensure our Ancient Mudha and Spriritual Beliefs are always forever known and maintained, so that it may be passed onto all future descendants of our Peoples.

For this current Generation of Adnyamathanha Yura Peoples I am merely one of just many others who have been chosen and raised up by our Wardumathanha to ensure our Mudha, Our Identity and Language is passed onto the next Generations of Adnyamathanha Yura Peoples; this not not a selfish boast, selfpride or delusion of granduer, it is a fact and a faithful promise made by our Wardmathanha.

So Why have I lost my Religion because of My Adnyamathanha Yura Mudha Identity and Beliefs?

When I was younger one of my life goals and ambitions was to actually became a Pastor or Minister of the Christian Religion for I fully believed in it and wanted to play a role in spreading the Gospel and the Christian Faith amongst my Peoples.

Now one of the early decisions I made for myself was that before I fully commit myself to Christianity I should at least look at all the other Religions of the World, and also include at least some research about all the many different Christian Denominations that were scattered thorughout Australia and the World, but at the time not once did I ever consider looking into my own Peoples Beliefs and comparing our Ancient Spiritual Beliefs with the rest of the Worlds Religions.

Why?

I was led to believe by the Christian missionaries that our Ancient Spiritual Beleifs were all fables, myths and mere superstition of a backward ignorant Race of People and not the true Religion as the Christian Religion was. That we were to adopt fully all the customs, traditions and beliefs of the Utnyu (corpse, European) Christian Religion.

It was only later after much personal research and thought that latter in my life that everything I was told were actual lies and solely based upon the ethnocentric racial superiority and belief that the Utnyu were vastly superior to Yura and their Christian Religion was also superior to Ancient Spiritual Beliefs.

Six years ago I finally made a decision to look into my own Wardumathanha Ancient Spiritual beliefs because of three key findings and events, an Epiphany and Adnyamathanha Yura Mudha Spiritual Awakening, so to speak.

The first was the reading and new understanding of the Books of Acts Chapter 15: 1-36

The same principles and rules that were applied to the newly converted Christian Gentiles (non-Jews) by the earlier Christian Jews should have also been told and applied by the Christian missionaries to we Adnyamathanha Yura Peoples, and all Aboriginal Peoples in general, for that matter; and

What principles and rules I am speaking of?

Well what if I rewrite parts of Acts 15 and imagine it was two early English, German or even Australian Gentile Christians missionaries having a similiar debate about Aboriginal people becoming Christians; it would read like this:

Brothers, you know that some time ago God made a choice among you that the Aboriginal Race might hear from my lips the message of the gospel and believe. 8God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us. 9He made no distinction between us and them, for he purified their hearts by faith. 10Now then, why do you try to test God by putting on the necks of the disciples a yoke that neither we nor our fathers have been able to bear? 11No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are.”

“It is my judgment, therefore, that we should not make it difficult for the Aboriginal Race who are turning to God. 20Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood. 21For Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath.”

They would then also send the Aboriginal Race following letter:

The apostles and elders, your brothers, To the Aboriginal Race believers in Australia: Greetings. 24We have heard that some went out from us without our authorization and disturbed you, troubling your minds by what they said. 25So we all agreed to choose some men and send them to you 26men who have risked their lives for the name of our Lord Jesus Christ. 27Therefore we are sending certain Christian Witnesses to confirm by word of mouth what we are writing. 28It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: 29You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things. Farewell.

That was the message our Adnyamathanha Yura Wardumathanha should have been told and sent, and yet, the Utynu Missionaries overstep this Ancient directive from their own Bible and for their own Gentile Peoples, and began to place many of their ethnocentric cultural Yokes upon the Spiritual and Physical necks and minds of our Wardumathanha:

Our Wardumathanha were not permitted and told to no longerto follow our Ancient Yura Mudha: our laws, our ceremonies, our customs, our traditions, our songs, our stories, our language, our identity, and our lands were no longer ours etc

To put it more in context this is what the early Christian missionaries should have said to our Adnyamathanha Yura Wardumathanha:

We are please that the Holy Spirit has fallen upon your Peoples and It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: 29You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things. Farewell.

Farewell, Farewell, Farewellwhich means once the Holy Spirit had fallen upon our Wardumathanha, that was it, the missionaries should have either said Farewell, and those who did remain, were merely to help us in our own unique Cultural Spiritual Expression of looking into our Culture for anything that may have breached the requirement of:

“You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things.” FAREWELL…

I have given you much to think about, to reflect upon, to debate, to criticise and so I wish to avoid information overload.

More will be discussed in Part 2 of: “Why have I lost my Religion because of My Adnyamathanha Yura Mudha Identity and Beliefs?”