Samantha Idiens-Written Assessment 1 Aboriginal Culture and Country

Table of Contents

Name: Samantha Idiens (S0236287)Course: INDG19015- Aboriginal Cultures and Country Task: Assessment OneCourse Coordinator: Pamela CroftDue Date: Friday 25th April 2014Topic: Based on what you have learnt describe Aboriginal social organization, belief systems and how the 'old ways' influence contemporary Indigenous Australians and discuss how the land is a central element of both.Word Count: 2,205

Aboriginal Culture and Country:

Gubbi Gubbi People

Introduction........................................................................................................................ 3

2.0 Aboriginal Social Organization and Kinship.....................................................4

2.1 Gubbi Gubbi Social Organisation..........................................................................6

2.2 Aboriginal Belief Systems........................................................................................ 8

2.3 Contemporary Gubbi Gubbi Belief Systems and Cultural Places.............10

3.0 Conclusion.................................................................................................................. 13

Reference List.................................................................................................................. 14

Samantha Idiens (S0236287) INDG19015- Assessment One2

Introduction Aboriginal cultures are extremely diverse and complex so much that the

Australian Government and wider Australian community still struggle to

completely comprehend the spiritually based concepts that encompass all that is

Aboriginal life (Croft 2014). Central to Aboriginal cultures is their relationship

with the land or country, more specifically Country is central to all aspects of

Aboriginal life (Australian Government 2008). Each Aboriginal group is

connected to a recognized area of country throughout Australia; the majority of

South-East Coast in Queensland is connected to the Gubbi Gubbi people (Gubbi

Gubbi n.d.). The Gubbi Gubbi people, like all Aboriginal people, revolve around

their Country; the land is the center of their social organization and kinship,

belief systems and the contemporary practice of the ‘old ways’. It is important to

recognize that land is the fundamental element to all Aboriginal cultures and

everything they practice.


2.0 Aboriginal Social Organization and KinshipSome distinguishing features within Aboriginal culture can be found within the

complex and distinct social organization and kinship. A more accurate

classification of groups of Aboriginal people is language groups, since

assemblages of Aboriginal people often share a common language or dialect

(Berndt & Berndt 1996). Aboriginal social organization can be divided in three

features; physical structuring, religious structuring and social structuring

(Aboriginal Culture n.d.). The physical structuring of society is divided into

separate Aboriginal language groups that contain smaller mobs made up of

families (Aboriginal Culture n.d.). One language group occupies a recognized

stretch of Country and by virtue of a supernatural or mythical sanction or

charter is given religious and hunting and gathering rights to that land (Berndt &

Berndt 1996, p. 32). Bands of people congregate to hunt and gather food; these

bands of people are usually significantly smaller than their larger Aboriginal

community (Aboriginal Culture n.d.). Within each of these groups there are

several families; every population is different although for a community of 500

people, the hunting and gathering groups would be a collection of around 10-20

people (Aboriginal Culture n.d.). Natural features such as mountains, rivers or

lakes most commonly divide tribal land (Berndt & Berndt 1996). Physical

structuring revolves around the land; language groups become physically and

spiritually attached to a stretch of land and care for animals and plants and abide

by that land’s spiritual sanctions.

The religious structuring of Aboriginal society is related to beliefs and customs,

totems and marriage laws for a specific Country (Aboriginal Culture n.d.). The

beliefs and customs of Aboriginal people divide much of Australia into two

moieties; the two groups can then be divided again into sections and sub-

sections, totemic groups and clans (Aboriginal Culture n.d.). The moieties are

often based on Ancestral Beings from the Dreaming; each moiety has important

totem animals, plants or places that have significant religious meaning and that

connect the language group to their stretch of land (Aboriginal Culture n.d.).


The last feature of Aboriginal social organization is their kinship system, which

determines important aspects of their social structuring. Within Aboriginal

society the kinship system has large influence over Aboriginal life including

relations to Ancestral Beings, sites and land (Northern Land Council n.d.).

Members of a language group tend to view each other as relatives (Berndt &

Berndt 1996). The kinship system determines relationships between Aboriginal

people and on a larger scale, the relationship they have with non-Aboriginal

people (Aboriginal Culture n.d.). The kinship system creates identity and defined

social positions, it structures relationships, obligations and behaviors; the

system is responsible for determining roles such as who can marry whom and

who cares for whom (Aboriginal Culture n.d.). Under the kinship system

Aboriginal people can have more than one mother, father, brother, sister etc.;

names and roles are distributed so that the community obliges by their personal

roles and responsibilities to each other (Aboriginal Culture n.d.). The kinship

system is an important indicator in regards to roles and responsibilities within

the community and the Country.


2.1 Gubbi Gubbi Social Organisation The Gubbi Gubbi people recognize the area stretching from Moreton Bay through

to Burnett Mary, including the Sunshine Coast region, to be their Country (see

figure 2.0.1) (Gubbi Gubbi n.d.). The Gubbi Gubbi people, like other Aboriginal

groups, follow physical, religious and social structuring from which their

language group is bound (Aboriginal Culture n.d.).

Figure 2.0.1- Gubbi Gubbi Land (Gubbi Gubbi n.d.)

Their Country is bordered by rivers and mountains that stretch along the South-

East Coast (Gubbi Gubbi Dance n.d.). There were approximately twenty families

within the Gubbi Gubbi region, which numbered from 150 to 500 people (Gubbi

Gubbi Dance n.d.). The Gubbi Gubbi mob have considerably less numbers today;


they have fallen from 3500 to 500 over the last 150 years (Gubbi Gubbi n.d.).

Although the numbers of the Gubbi Gubbi people have dwindled, their

relationship with the land and their spirit has remained resilient (Gubbi Gubbi

n.d.).


2.2 Aboriginal Belief Systems Within Aboriginal society belief systems are usually referred to as ‘stories’ or

‘storytelling’ (Croft 2014). According to Berndt and Berndt (1996) stories in

context for Aboriginal people means a sacred story of religious meaning or

significance. Furthermore, it is seen as a set of instructions or guidelines from

sacred or divine beings that Aboriginal people should follow in order to care for

and remain connected to the land (Berndt & Berndt 1996).

Within the Aboriginal belief system is the Dreamtime; the Dreaming has two

interpretations, firstly it refers to a limited period of time when empowered

ancestral beings walked the Country bestowing special places and then returning

to the sky, shedding their physical forms (Croft 2014). Alternatively, the

Dreaming refers to an eternal presence of spiritual beings within certain places

in the Country and these places are subsequently classified as secret and sacred

(Croft 2014). Aboriginal stories usually follow the Dreamtime beings; the beings

were often ancestral half-human and half-animal Aboriginal people (Croft 2014).

The Dreamtime beings are believed to have created mountains, rivers,

waterholes and other features of the land and then animals along with people

and rituals (Croft 2014). The Dreamtime sets outs the laws from which people

are to follow; it determines the relationships Aboriginal people have with each

other and the natural world (Croft 2014).

A major component to the Aboriginal religion is totemism, which regards

Aboriginal people and their relationship to natural objects or people (Berndt &

Berndt 1996). In further detail, Aboriginal people have relationships with and

are responsible for specific animal, plant or natural phenomena totems (Croft

2014). Totems and the Dreamtime are closely correlated in contemporary

society since both link to the Dreaming and current practices (Rose, James &

Watson 2003). Totemism regards people as integral members of the natural

world by sharing the same life essence with the Country surrounding them

(Berndt & Berndt 1996).

In relation to Aboriginal religion and spirituality, rituals are closely related since

they act out spiritual events (Croft 2014). Rituals occur under a number of


classified headings that make then easier to distinguish, for example some rituals

are performed with only men or only women and others are performed with

both sexes with varying levels of participation (Berndt and Berndt 1996).

Different rituals connect Aboriginal people to their specific stretch of country

both socially and physically; rituals are seen as a direct link to Dreamtime spirits

(Croft 2014). Rituals are often based on a human life cycle, for example birth,

marriage and death as well as initiations (Croft 2014).


2.3 Contemporary Gubbi Gubbi Belief Systems and Cultural Places The Gubbi Gubbi social and spiritual old ways are still maintained in today’s

society through commemorating cultural places, ceremonies and remaining true

to the land (Gubbi Gubbi n.d.). A story place or place of Dreamtime being activity

is the Glasshouse Mountains National Park (refer to figure 2.4.1); the park is

located 90 kilometers North of Brisbane (Triballink 2014). According to

Triballink (2014) the park is regarded as a woman’s place. A woman’s place is an

area of Country in which only the Aboriginal women can conduct ceremonies;

Aboriginal women have their own separate rituals that exclude men from certain

secret-sacred knowledge, sites and objects (Croft 2014). Since the site is a

respected and valued woman’s place there is evidence that the old ways and

cultural places are still culturally significant to women within the Gubbi Gubbi

mob (Triballink, 2014).

Figure 2.4.1- Glass House Mountains National Park (Triballink 2014)

Figure 2.4.2- Mount Beerwah (Triballink 2014)

A spiritually significant mountain for the Gubbi Gubbi tribe is Mount Beerwah

(figure 2.4.2); the area is regarded with the utmost respect and it is not common

for the Gubbi Gubbi people to mention the sacred place (Triballink 2014). The


local language groups consider any telling of stories without permission to be

highly disrespectful (Triballink 2014). Mount Beerwah is also a family story

remembrance place, which means that the particular part of the Country has

stories attached to it that will guide a person in becoming a better and more

morally sound person (Triballink 2014). Mount Beerwah is an example of how

the old ways continue to influence and guide the Gubbi Gubbi people, since

climbing the mountain is believed to bring bad luck, and in order to do avoid this

the Gubbi Gubbi mob ask that the mountain is not climbed (Gubbi Gubbi n.d.).

Stories surrounding Mount Coolum, located on the Sunshine Coast, signify

strength, loyalty, love and honour; the mountain is regarded as a men’s place,

although all people are permitted within the area and are reminded to treat it

with respect (Triballink 2014). The cultural places that are located within the

Gubbi Gubbi Country are places of kinship ties, ceremonies, stories, hunting and

gathering purposes and in respect of the old ways it is recommended that people

seek advice from a Traditional Elder before visiting (Triballink 2014).

Language groups have varying Dreamtime beings and ceremonies that they are

connected to, what may be relevant for one group, is not for another. Gubbi

Gubbi beliefs exclude the Dreamtime being the Rainbow Serpent in contrast to

other language groups and also, unlike other Aboriginal groups, the smoking

ceremony is not welcoming (Gubbi Gubbi n.d.). The Gubbi Gubbi people conduct

the smoking ceremony as a departure of the dead’s spirit; it is disrespectful to

use this ceremony without the permission the Gubbi Gubbi Traditional owners

(Gubbi Gubbi n.d.). The Gubbi Gubbi people believe that every animal, bird and

rock was a part of their language group’s totem species and a living spirit of their

ancestors (Glasshouse Ecolodge n.d.). The Gubbi Gubbi people maintain a

definite kinship with their totem species and as a result each of those species is

never hunted or killed by any Gubbi Gubbi person (Glassghouse Ecolodge n.d.).

The Gubbi Gubbi people mainly hunted shellfish along the coastline and in

freshwater streams; shell middens were and can be found in areas such as the

Noosa River, Weyba, Doonella, Cooroibah and Cotharaba Lakes (Noosa Shire

Council 2013). Along with shell middens, the Noosa area also contains stone

tools at the Noosa Museum, scar trees, which are carved trees used for tools and


transportation such as canoes (Noosa Shire Council 2013). Noosa also contains

Bora rings; the circular arrangements are used for ceremonies such as initiations

and the location of the rings are not common knowledge in order to remain

respectful to the Gubbi Gubbi people (Noosa Shire Council 2013). Respect to

existing shell middens, scar trees and Bora rings exemplify that the old ways are

still central to the Gubbi Gubbi people.

The Gubbi Gubbi people continue to culminate for special ceremonies such as

marriage, initiations and festivals; one of the biggest festivals is the Bunya

gathering (Glasshouse Ecolodge n.d.). The festival is held at the Bunya Mountains

every three years and at Blackhall Range every year, which is located along the

Sunshine Coast (Glasshouse Ecolodge n.d.). Festivals such as this help keep the

Gubbi Gubbi people connected to their Country and are evidence of how the old

ways are still central.

The contemporary Gubbi Gubbi people continue to respect the old ways, the land

continues to sustain them (Gubbi Gubbi n.d.). Through continued connection

with each other, cultural places, ceremonies and the land the Gubbi Gubbi people

maintain the old ways.


3.0 ConclusionThe land is central to Aboriginal life; their social organization and kinship and

belief system are based from their specific Country. Land determines the

arrangement of social structure since the religious and social features of

language groups are sanctioned from spiritual Dreamtime beings. The belief

system is specific to the Dreamtime stories and beings of a specific stretch of

country, the Aboriginal people of that stretch of Country are connected to

specific flora, fauna and natural phenomena. The Gubbi Gubbi people are

connected the South-East coast of Queensland and regard all animals, birds and

rocks as their spiritual ancestors. The Gubbi Gubbi people differ from other

language groups as they value different cultural places and ancestral beings. The

premise of the Gubbi Gubbi community is based upon their connection to the

land; for example their connection Mount Beerwah. Overall, the contemporary

Aboriginal people continue to regard the land and the social organization and

kinship and beliefs systems that stem from their Country as integral in remaining

connected to their Culture and Country.


Reference List

Aboriginal Culture n.d., Aboriginal Culture, viewed 14 April 2014,

http://www.aboriginalculture.com.au/index.shtml

Australian Government 2008, Australian Indigenous Cultural Heritage, viewed 18

April 2014, http://australia.gov.au/about-australia/australian-story/austn-

indigenous-cultural-heritage

Berndt, R & Berndt, C 1996, The world of the first Australians: Aboriginal

traditional life past and present, Aboriginal Studies Press, Canberra.

Croft, P 2014, INDG19015 Aboriginal Cultures and Country, CQUniversity,

Rockhampton.

Glasshouse Ecolodge n.d., Glass house Mountains Legend, viewed 22 April 2014,

http://www.glasshouseecolodge.com/glasshouse-legend.html

Gubbi Gubbi n.d., Gubbi Gubbi: Traditional Owners from the Dawn of Time, viewed

18 April, http://www.gubbigubbi.com

Gubbi Gubbi Dance n.d., About Gubbi Gubbi History, viewed 23 April 2014,

http://www.gubbigubbidance.com

Rose, D, James, D & Watson C 2003, Indigenous Kinship with the Natural World in

New South Wales, NSW National Parks and Wildlife Service 2003, Hurtsville.

Noosa Shire Council 2013, Indigenous History, viewed 24 April 2014,

http://www.libraries.noosa.qld.gov.au/indigenous-history

Northern Land Council n.d., Kinship, viewed 21 April 2014,

http://www.nlc.org.au/articles/info/understanding-kinship/


http://www.nlc.org.au/articles/info/understanding-kinship/

http://www.libraries.noosa.qld.gov.au/indigenous-history

http://www.gubbigubbidance.com/

http://www.gubbigubbi.com/

http://www.glasshouseecolodge.com/glasshouse-legend.html

http://australia.gov.au/about-australia/australian-story/austn-indigenous-cultural-heritage

http://australia.gov.au/about-australia/australian-story/austn-indigenous-cultural-heritage

http://www.aboriginalculture.com.au/index.shtml

Triballink 2014, Gubbi Gubbi, viewed 20 April 2014,

http://www.triballink.com.au/index.php/gubbigubbi


http://www.triballink.com.au/index.php/gubbigubbi

Samantha Idiens-Written Assessment 1 Aboriginal Culture and Country

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