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8512A Research Methods in Archaeology 6 Research Proposal

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08/11/10 Heather Burke

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RESEARCH PROPOSAL FOR

THE ARCHAEOLOGY OF YINDJIBARNDI RELIGION: EVIDENCE OF RELIGIOUS CULTURAL PRACTICES FOR A DISCRETE HUMAN COMMUNITY IN THE PILBARA

FOR RESEARCH METHODS IN ARCHAEOLOGY ARCH 8512A ASSIGNMENT SIX Due Date: 08/11/10 Philip Davies Email Address: davi0702@flinders.edu.au Student number: 2079362 Department of Archaeology Flinders University Topic Coordinator Heather Burke

ARCH 8512A: Research Methods in Archaeology Philip Davies Student Number 2079362 Assignment Six Research Question

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Assignment Six: Research Proposal

Working Title: The Archaeology of Yindjibarndi Religion: Evidence of religious cultural practices for a discrete human community in the Pilbara Purpose: The purpose of this work is to explore the idea that the Yindjibarndi people practice a religion, and to examine this notion to see if it can be proven via the archaeological record within the current known Yindjibarndi territorial boundaries. Research Questions: There are principally two main research questions: 1. What is an Yindjibarndi religion? 2. Can it be identified archaeologically? Does this research deliver new insight? The Yindjibarndi people practice and embody their Law and culture today, an ethical code that governs their every action, inaction and thought. The Yindjibarndi know this religious truth, and live the reality in their daily lives. For the Yindjibarndi, their law comes from an ancient time they term Ngurra Nyjunggamu, when the world was soft, and they believe that the Yindjibarndi Law followed today, is the same Law that was laid out by the creation beings, the Marrga. The Yindjibarndi people speak for their country because it is their relation, their very essence has originated from that country; in effect they and the country are one and the same, each possessing an intelligible reciprocal discourse that is actionary, infinite and interdependent. The religious Law that is followed today has been written into Yindjibarndi land, and the challenge of this thesis is to examine the archaeological record to test this understanding. Clearly, if the Yindjibarndi Law was laid down in the time of Ngurra Nyjunggamu, then an Yindjibarndi religiosity may be one of the world's oldest continuing religions ...

ARCH 8512A: Research Methods in Archaeology Philip Davies Student Number 2079362 Assignment Six Research Question Why is the idea of an Yindjibarndi religion important?

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Are Australian Aboriginal belief systems and knowledge networks religious? Since colonisation Australian society has been dominated by Eurocentric religious ideals that have set the capitalistic social value and priority paradigms which are framed within Australia's legal and legislative systems. In effect this cultural hegemony aggressively displaced and devalued Aboriginal Australia's spiritual, economic and environmental beliefs, practices and

understandings. Countless legislature and court rulings combined with bureaucratic, controlled systemic supervision, resulted in Indigenous Australians becoming a disenfranchised, disadvantaged, landless, ethnic group. The pre-colonial complex 'web of knowing' that underpinned an Australia-wide Indigenous code of ethics was enveloped by a new social structure, forcing the former to survive as best it could.

Non-Indigenous Australia has continued to ignore and deny the rights of Aboriginal Australian's to practice their cultural beliefs unreservedly, particularly in relation to their ancestral land; unfettered contact and cultural authority for country is essential for Aboriginal religiosity. Section 116 of the Australian Constitution states that "the Commonwealth shall not make any law for establishing any religion, or for imposing any religious observance, or for prohibiting the free exercise of any religion ... " (Chapter V, Section 116). Why then, if Aboriginal Australians continue to practice religion that is specific to bounded territories, have they been, and continue to be, denied the right of free access and responsibility for that land ...?

ARCH 8512A: Research Methods in Archaeology Philip Davies Student Number 2079362 Assignment Six Research Question Thesis Structure:

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Currently my thesis will be outlined in the way the chapters are arranged below. Feedback on this format including chapter headings and subjects selected, and also the proposed length of the document will be appreciated. For each of the chapters, for the purposes of this research proposal, I will give a brief overview of what I think the chapter will contain and the research methodology necessary to articulate any existing evidence for the Yindjibarndi religious features discussed within the chapter.

I intend to include a fold out A3 map with the work that illustrates the places discussed in the thesis. I hope that I can include a feature within the electronic version of the thesis that allows hotlinks on the digital map so that the reader, after clicking on a place in the map, can view photos, songs, stories and possibly video footage that is directly related to that location. The definition I will utilise regarding Yindjibarndi country is set out below. The map below is only an indication of territory, not the final version.

All information within the thesis must be sanctioned for publication by the Yindjibarndi Elders; no information will be divulged without permission.

ARCH 8512A: Research Methods in Archaeology Philip Davies Student Number 2079362 Assignment Six Research Question Thesis Contents: Chapter Format: Chapter One: Context and Background a. b. Who are the Yindjibarndi people and where is their country? What is a religion and how is it characterised?

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Chapter Two Literature Review a. b. The archaeology of religion Existing literature on Yindjibarndi religion

Chapter Three Creation a. b. c. d. e. f. It is written in the land Ngurra Nyujunggamu Minkala and Marrga Gumanha Marnda Birlinbirlin Yananha

Chapter Four The Law a. b. c. d. e. f. g. Law ceremonies and Law grounds Embodiment of the Law Language Recurring symbols Galharra - the Law of Reciprocity Song-lines Law breakers

ARCH 8512A: Research Methods in Archaeology Philip Davies Student Number 2079362 Assignment Six Research Question Chapter Five Ritual interaction with the Country a. b. c. d. Spiritworld Wuthurru Thalu Birth and death

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Chapter Six Yindjibarndi religiosity -interviews with: a. b. c. d. e. f. Ned Cheedy Thomas Jacobs Tootsie Daniels Sylvia Allan Michael Woodley Lorraine Coppin

Chapter Seven Yindjibarndi religion: a case to be put and the implications of that ... Chapter Eight Conclusion References Acknowledgements

ARCH 8512A: Research Methods in Archaeology Philip Davies Student Number 2079362 Assignment Six Research Question Chapter One: Context and Background: i. Who are the Yindjibarndi people and where is their country?

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For the purposes of the thesis I will only define Yindjibarndi territory as that country which has been determined by the Australian Federal Court, combined with the current registered Yindjibarndi claim area over which the Yindjibarndi people are the only claimants. I will not enter into discussions on any other country that Yindjibarndi people feel should be recognised as being their own.

Yindjibarndi People is the community of Aboriginal people recognised by the Federal Court of Australia, in the Yindjibarndi Native Title Determination 1, as a society that has continued to exist, since before sovereignty, as a body united in and by its acknowledgement and observance of a normative system of traditional laws and customs, which give rise to native title rights and interests in the Yindjibarndi Native Title Determination Area. The Yindjibarndi in accordance with those laws and customs also holds an existing right, as against the world, to possess, occupy, use and enjoy an area of land and waters that adjoins the Yindjibarndi Native Title Determination Area. This adjoining area is the subject of the Yindjibarndi #1 Native Title Determination Application which was filed in the Federal Court of Australia, on 9 July 2003, by Ned Cheedy and Others (Applicant) on behalf of the Yindjibarndi People and was registered by the National Native Title Tribunal (NNTT), on 8 August 2003.

See: Daniel v State of Western Australia [2005] FCA 536.

ARCH 8512A: Research Methods in Archaeology Philip Davies Student Number 2079362 Assignment Six Research Question

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Figure 1 The black outline shows the extent of the current Yindjibarndi native title determination and claim boundaries. The blue line is the Fortescue River which runs through the middle of the territory (the artery). This map was produced at the Juluwarlu Group Aboriginal Corporation by Angus Mack and the author.

The Registered Native Title Rights of the Yindjibarndi People include the right to possess, occupy, use and enjoy the Yindjibarndi Claim Area, as against the world; the right to make decisions about the use of the Yindjibarndi Claim Area by others; and, the right to protect areas, places, sites and objects, within the Yindjibarndi Claim Area, which are of significance to the Yindjibarndi People in accordance with their traditional laws and customs and their religious beliefs. Methodology: Mapinfo software/GPS points/Map preparation/Hotlinks on map - the map will locate the areas and places discussed in the thesis so the

ARCH 8512A: Research Methods in Archaeology Philip Davies Student Number 2079362 Assignment Six Research Question

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reader can view photos, songs, stories and possibly video footage for each Yindjibarndi site/also A3 hardcopy map will be produced/Thesis will detail that these sites only provide a snapshot of Yindjibarndi country, it is not an exhaustive inventory/Much of this data is at Juluwarlu Group Aboriginal Corporation

ii.

What is a religion and how is it characterised? Central to religion is belief in an intelligent design dictated by non-human entities predicated upon a principled value chain capable of being interpreted or perceived by humans. The religious discourse is able to be transferred between humans via language and deed, thereby facilitating education within the paradigm. The sanctioned thoughts and actions associated with the teachings can be described as law. By adhering to the law the follower can hope for justice according to the pre-determined philosophy. Therefore physical and spiritual occurrences that manifest themselves within an environment or community may be accounted for as an outcome of observance or otherwise of the ethos (depending on the happening). In this way religion is a circular continuum which reaffirms itself for the believer and it is capable of bonding humans together in one universal set of 'truths' as a common cultural and ethnic identifier.

The idea that some religions are valid while others are not will be explored in this chapter. What makes a religion 'valid' and what are some common identifiers between them will be discussed. Once established, these traits can be investigated in relation to Yindjibarndi religion.

ARCH 8512A: Research Methods in Archaeology Philip Davies Student Number 2079362 Assignment Six Research Question

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Methodology: A database search including legal requirements for religious organisations will be utilised to research what traits 'legitimate' some religious orders as against others which are considered 'illegitimate'.

Chapter Two: Literature Review: i. The archaeology of religion Religious icons, symbols and structures are evident within the international archaeological record. Some of these will be used as examples for the idolatry and materialism associated with religious beliefs, so as to compare them to Yindjibarndi recurring symbols and structures later in the thesis. Methodology: Database search/Stedman/information on temples/idols etc

ii.

Existing literature on Yindjibarndi religion Conduct a search for all references to Yindjibarndi cultural practices and religion, especially Palmer, Rowley, Bates, Tindale, von Brandenstein and Wordick Methodology: Database search/DIA site file and heritage reports/audio tapes/manuscripts/video footage - much of this archival data is at Juluwarlu Group Aboriginal Corporation office in Roebourne

ARCH 8512A: Research Methods in Archaeology Philip Davies Student Number 2079362 Assignment Six Research Question Chapter Three: Creation i. It is written in the land

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Our Tribal Law is written in the country and it is this Law and this land that tells us who we are, that gives us strength for the struggle ahead, just as it gave strength to our ancestors (Alan Jacob, Yindjibarndi man, now deceased, quoted in Rijavec, 2004:18) Yindjibarndi religiosity applies only to a specifically bounded location or territory and the followers understand that their spiritual and human ancestors have left markings in the country that tell them how to survive and live their lives according to their universal truths. The evidence of an Yindjibarndi tool kit is written for them, and they only have to be coherent with it to understand their existence. Country is a fundamental component of the Law. Therefore the archaeological features within the country are essential for understanding your culture. Methodology: What is written in the land? What is the evidence? Interviews with current Yindjibarndi Elders/research archival audio tapes and film

ii.

Ngurra Nyujunggamu The world came into existence during a creative epoch known in Yindjibarndi as the Ngurra Nyjunggamu (when the world was soft). It is said that the world was originally a soft, malleable and amorphus mass that was transformed into its present state by the actions of a number of creative beings. These beings used supernatural force (Manguny) to shape the hills, rivers, seas and land forms. Methodology: Ngurra Nyjunggamu: Interviews with current Yindjibarndi Elders/research archival audio tapes and film/Site Files/Jawi (Traditional

ARCH 8512A: Research Methods in Archaeology Philip Davies Student Number 2079362 Assignment Six Research Question

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song)/Dreamtime stories re shaping of the land/Map these archaeological features iii. Minkala and Marrga Yindjibarndi people believe that their traditional country is an organic religious domain, populated by supernatural beings, Marrga, who have extraordinary powers and who oversee their domain to ensure all that happens within accords with pre-ordained dictates that emanated from their God, Minkala, during Ngurra Nyjunggamu. Yindjibarndi people alive today believe that they are, in their spiritual essence, directly connected to Yindjibarndi country and directly accountable to the Marrga for everything that happens in Yindjibarndi country. Methodology: Interviews with current Yindjibarndi Elders/research archival audio tapes and film/Site Files/Petroglyphs showing depictions of

Marrga/Yindjibarndi believe that some of the petroglyphs were put there by the Marrga themselves/Estimate the age of these petroglyphs via expert advice/Stories

iv.

Gumanha Marnda This is the hill where the Marrga gathered all the Ngaardangarli (Aboriginal people) and told them the Marrga's time on earth was coming to an end. It was at this hill that the Marrga handed the custodianship of the land, culture and Law to the Ngaardangarli. Methodology: Map/Photos/Petroglyphs showing depictions of the Marrga handing over the law, language and custodianship of the land/Estimate the age of these petroglyphs via expert advice/Artefacts at this site/Burndud (Law) Songs/Stories

ARCH 8512A: Research Methods in Archaeology Philip Davies Student Number 2079362 Assignment Six Research Question v. Birlinbirlin

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This is the site of the very first Law ground, and the place where the creation spirits held the first Law ceremony. The Birlinbirlin lies in an area of the Fortescue River where the bedrock is smooth and flat. It encompasses several other important sites such as the first dancing circle and ceremonial sites for making the sun and the moon shine more brightly. There are other images in the bedrock here that depict the morning star, seven sisters, an evil spirit, and others Methodology: Map/Photos/Petroglyphs/Artefacts/Burndud (Law) Song/Filmed footage of Elders speaking at this site/Stories

vi.

Yananha The two creation spirits who brought the law to Yindjibarndi country left their footprints at this place during Ngurra Nyjunggamu. When the world became hard their tracks were set in the bedrock. The engravings they made can be seen on the rocks all along this part of the Fortescue River. Methodology: Map/Photos/Footprints/Petroglyphs/Artefacts/Burndud (Law) Song/Stories/Interviews with Elders/Archives at Juluwarlu

Chapter Four: The Law i. Law ceremonies and Law grounds The law is central to any religion; it lays down the ground rules. The Yindjibarndi were given their Law by the Marrga at Gumanha Marnda and the Marrga left their teachings written into the petroglyphs of Yindjibarndi country. The Yindjibarndi people still practice their Law ceremonies every year which are central to maintaining and respecting

ARCH 8512A: Research Methods in Archaeology Philip Davies Student Number 2079362 Assignment Six Research Question

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an Yindjibarndi knowledge network. Old Law grounds are distributed throughout Yindjibarndi country. Only people who are born with Yindjibarndi ancestors can be Yindjibarndi Law men, and only they can speak for their country. Methodology: Map/Photos/Depictions and estimated age of petroglyphs/ Artefacts/Songs/Stories/Archives at Juluwarlu/Interviews with Elders/Filmed footage of Law ceremonies

ii.

Embodiment of the Law Yindjibarndi Law demands a temporal and a physical relationship. Just as the physical world is one of action governed by psychological identity, the psychological identity is predicated upon physical occurrences that repeatedly confirm personal and communal spiritual beliefs. The core can only be articulated within the specific discourse; outside it, it makes no sense. Country, diversity, flora, fauna, language, memory, history, respect, kinship, environment, space, vision, empathy, touch, taste, health and the responsibilities that arise from reciprocal kin-based relationships, all comprise the temporal and physical nucleus of Yindjibarndi self, and in all ways this priori dictates personal and collective thoughts, action and inaction. The Yindjibarndi Law must be followed, otherwise the structured framework from within which all understandings are created, will collapse, and the people that inhabit that space will no longer be Yindjibarndi they will simply be hollow shells; each will be a person who is lost, a desolate soul who doesnt know who they are, where they are going, or where they have come from (Michael Woodley, Yindjibarndi Law Man: 2007) Methodology: Interviews with Elders/Archival documents at Juluwarlu

ARCH 8512A: Research Methods in Archaeology Philip Davies Student Number 2079362 Assignment Six Research Question iii. Language

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Followers understand that their country is an interactive companion that speaks, embodies, and is the living essence of Yindjibarndi culture, responsive to song, dance, ritual, ceremony and language. The Yindjibarndi language becomes the meaningful, temporal framework, within which the Yindjibarndi people have the tools to understand and realise their existence. For them country is incoherent without language, and vice versa; together they provide the structure for an Yindjibarndi cognitive creative, religious and spiritual ontology. Methodology: Interviews with Elders/Archival documents at Juluwarlu/

Language as it relates to landscape features/Ethnophysiography theories developed by Mark and Turk/Age and depictions of ceremonies within petroglyphs

iv.

Recurring symbols Yindjibarndi have unique symbols or trademarks that are theirs. These are placed on artefacts and used in the Law. They may also be spread throughout the country in rock art Methodology: Artefacts/Petroglyphs/Archival documents at Juluwarlu/

Photos/Film footage/Estimate the age of these petroglyphs via expert advice

v.

Galharra - the Law of Reciprocity Galharra is the system of Law that governs all Yindjibarndi relationships. Yindjibarndi has a kinship system which dictates how all living and inanimate beings are related to each other. All things are divided into four groups: Banaga, Burungu, Garimarra and Balyirri. Every animal, every plant and water place, the sun, the moon and the stars, fire,

ARCH 8512A: Research Methods in Archaeology Philip Davies Student Number 2079362 Assignment Six Research Question

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wind, water, the country, and every Yindjibarndi child that is born everything that is Yindjibarndi belongs to one of these groups. This Law rules that every communication is kin-based. The Yindjibarndi do not resort to prayer, prostration, or sacrifice in communicating with the spiritual realm. When ritual appeals are properly made, the ancestral powers, wherever they be, as older "relatives" who understand the sacred principle of reciprocity, are obliged to respond positively and provide the rain, babies, flora, and fauna on which the reproduction of nature and culture depends. Methodology: Archival documents at Juluwarlu/Photos/Film

footage/Markings in the rock at the Birlinbirlin/Age and depictions of ceremonies within petroglyphs

vi.

Song-lines Each year in the annual Law Ceremonies the ancient song cycles that speak and name the country and all the life within it are sung by the Yindjibarndi people. The language within the songs transforms as it traverses the different Aboriginal territories; our Law travelled thousands of miles across the desert to reach as far as Uluru (Rijavec, 2004: 2). Methodology: Archival documents at Juluwarlu/Photos/Film footage/

Mapping of song-lines/Audio recordings/Know the Song, Know the Country

vii.

Law Breakers Lessons for those who break the Law are etched into the landscape. Some of these archeological features will be discussed and illustrated via their songs and stories.

ARCH 8512A: Research Methods in Archaeology Philip Davies Student Number 2079362 Assignment Six Research Question Methodology:

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Archival documents at Juluwarlu/Photos/Mapping/Audio

recordings/Millstream/Story of the Barrimirndi

Chapter Five: Ritual interaction with the Country i. Spiritworld Yindjibarndi spirits Yindjibarndi spirits inhabit the rocks, caves, watercourses and hills.. These ancestral beings must be respected according to Yindjibarndi Law otherwise dire consequences could be the outcome. The spirits are directly connected with features in the country and some of the observances in relation to these spirits will be discussed. Methodology: Interviews/Archival documents at Juluwarlu/Mapping/Audio

recordings/Spirit names and characteristics/Caves/Hills/Trees/Flora and Fauna/Stories/Importance and age of depictions in the petroglyphs

ii.

Wuthurru Under Yindjibarndi Law it is necessary to approach country with caution and respect and to perform a religious ritual, Wuthurru. Upon arriving an Yindjibarndi person will speak in Yindjibarndi language to the Marrga and, if near permanent water, take a handful of water into his or her mouth, will blow the water back into the pool so the Marrga recognise the person as an Yindjibarndi person. Under Yindjibarndi Law, strangers

coming into Yindjibarndi Country should be met by Yindjibarndi Lawmen so they can be fitted into the Yindjibarndi social system. This is and was done through the

Binjimagayi ritual in which visitors were assigned to one of the four Galharra. The ritual

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ensures that the visitors behaviour, and the behaviour of the Yindjibarndi People towards them, is governed by Yindjibarndi Law. Methodology: Interviews/Archival documents at Juluwarlu/Audio

recordings/Importance of landscape features

iii.

Thalu Thalu sites are places set aside as a focus for ceremonies that will ensure the continuation and proliferation of particular species of animals, plants and natural phenomena (Daniel, 1990: 5). Thalu are specific increase sites which are driven by those Indigenous people responsible for them. By physically and mentally working the Thalu through particular rituals, environmental diversity is ensured, because the formal procedure keeps the land alive (Daniel, 1990: 5). Methodology: Discussion of known Thalus in Yindjibarndi

country/Interviews/Archival documents at Juluwarlu/Importance of landscape features/Films/Mapping/Importance and age of petroglyphs

iv.

Birth and Death Birth and death are significant spiritual events, given that an Yindjibarndi philosophy understands that the spirits of past ancestors are highly influential in everyday life. Being born an Yindjibarndi person gives the individual entree into a special birthright and unique cultural experience, one that is not open to non-Yindjibarndi people. This experience is the same for death. Once an Yindjibarndi always an Yindjibarndi. Therefore

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landscape and archaeological features, as well as personal and communal totems, are especially important in relation to ancestral belonging and behaviour. Methodology: Birth and burial at places/Caves/Trees/Spiritual Juluwarlu/Importance of

affiliation/Interviews/Archival

documents

landscape features/Films/Mapping/Petroglyphs

Chapter Six: Yindjibarndi Religiosity Conduct interviews with Ned Cheedy, Thomas Jacobs, Tootsie Daniels, Sylvia Allen, Michael Woodley and Lorraine Coppin with regard to the practices, beliefs and landscape features outlined above. These filmed oral interviews, in addition to archival information and interviews held by Juluwarlu Group Aboriginal Corporation, will form the foundation of this research. Other interviews may be conducted if sanctioned by the Yindjibarndi people. Methodology: Filmed oral interviews discussing Yindjibarndi religiosity in

relation to the features mentioned above.

Chapter Seven: Yindjibarndi religion: a case to be put and the implications of that ... Chapter Eight: Conclusion

ARCH 8512A: Research Methods in Archaeology Philip Davies Student Number 2079362 Assignment Six Research Question Technology/Research Materials

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Technology utilised for my investigation will include use of a Laptop, Video Camera, Stills Camera, GPS, Mapinfo software, access to Juluwarlu/Yindjibarndi database, native title records, archives, heritage surveys, site files and court transcripts and collections, audio recorder, 4 Wheel drive and the support of the Yindjibarndi people

References Note: I have been professionally employed at Juluwarlu Group Aboriginal Corporation since January 2005. Several informal interviews have been conducted at Juluwarlu with Michael Woodley and others over the years. The specific quote within the text was checked with Michael and he has kindly agreed to allow his words and views to be included. The contribution of the Chairperson, members and management of Juluwarlu Group Aboriginal Corporation to this assignment is profound and it would not have been possible to complete without their views, insight, input and endorsement. Daniel, D. 1990 Thalu Sites of the West Pilbara. Department of Aboriginal Sites, Western Australian Museum, Perth Rijavec, F. 2004 Know The Song, Know The Country: The Ngaardangarli Story of Culture and History in Ngarluma and Yindjibarndi Country. (Second Edition). Juluwarlu Group Aboriginal Corporation, Roebourne. The Australian Constitution