By Syaa Liesch (they/them)
NAIDOC week, held across so-called Australia from the 7th to the 14th of July, celebrates the history, culture, and achievements of Aboriginal and Torres Strait Islander peoples. This year’s theme Keep the Fire Burning! Blak, Loud & Proud, celebrates the spirit and strength of Indigenous communities, honouring heritage, amplifying voices and reclaiming narratives. In unity with the celebration of Indigenous stories, traditions and achievements, this article explores just some of their significant contributions to human knowledge and social innovation.
Oral Archiving
While the West has traditionally placed emphasis on the written word and its corresponding historical data as the most accurate form of archiving knowledge, the oral traditions of First Nations people have passed down knowledge through generations for over 12,000 years. Palawa (Indigenous Tasmanian) stories recall geological and astronomical events that set in motion the flooding of the land bridge between the mainland and what is now Lutruwita (Tasmania).
The last ice age, around 20,000 years ago, had transformed the land: the ocean was lower, with sea water bound up in glaciers surrounding land and the polar ice caps being much larger than they are today. In the Southern hemisphere, below Southeast Asia, both Lutruwita and Papua New Guinea were connected to the mainland, forming a singular continent called Sahul. As time passed and temperatures rose, ice gradually began to melt. After 10,000 years, the sea level had rising 125 metres, carving out coastlines and submerging land that had once been ancestral Country for thousands of generations. Lutruwita’s connection to the mainland gradually narrowed into ‘land bridge’ – habitable land that was gradually reduced as seas continued to rise, finally resulting in Lutruwita being completely surrounded by water. Palawa oral traditions accurately recall the flooding of this land bridge, highlighting how oral histories passed down through over 400 generations continue to maintain historical accuracy.
Totem System
The Totems of First Nations peoples – spiritual emblems in the form of a natural object, plant, or animal – have roles in conservation, kinship, and spiritual connection with the land. Totems are traditionally given by an Elder at a young age, for when a child goes through a coming of age ceremony. While not every Indigenous person has a totem, those who do have at least four Totems: inherited Totems for each nation, clan, and family group, and a personal Totem which recognises the individual’s strengths and weaknesses, linking them to land, air, and geographical characteristics. Totems define people’s roles, responsibilities, and relationships with others and with nature.
Totems are split between Moieties, the first level of kinship the First Nations society. Moieties split everything, including people and the environment into two halves, one mirroring the other. By splitting Totems, Indigenous people ensure the long-term conservation of that Totem by finding balance – one Moiety may eat and use the Totem, such as a goanna, while the other protects and conserves it. The balance has allowed First Nations people to care for Country, ensuring resources were sustainably managed for over 60,000 years.
The oral histories recorded by Elders on Yuin Country (South Coast of New South Wales) demonstrate how totems remain an important part of both Indigenous identity and the responsibility to care for Country. Koori Elders speak of protecting their totemic species but not killing or eating it, and taking care of its surrounding habitat. Koori also liken having a personal totem with having a friend – the Dhurga term for friend is ‘moodji’ and the term for one’s totem is ‘moojingarl’. A moojingarl will appear as unexpected times to indicate that things are well, remind on that they are doing a good job or to warn of approaching dangers. The respect and care for their totem is a responsibility bestowed upon First Nations Australians as the custodians of the land and all that lives upon it.
As a non-indigenous person living and working on stolen land, I am constantly re-learning histories and listening to the stories of Indigenous people. NAIDOC week, celebrating Indigenous identity and heritage, is a time for me to use my skills and knowledge to amplify Indigenous voices and histories. I encourage you to continue your learning by using these Indigenous history resources:
Koori Elder’s yarns about culture, history and Country
Knowledge of the land and sustainable living
https://deadlystory.com/page/culture/Life_Lore/Food
https://www.youtube.com/watch?v=SEH4wn7UUGE
https://www.watarrkafoundation.org.au/Blog/songlines-a-living-narrative-1
Totems
NAIDOC week
https://www.naidoc.org.au/about/naidoc-theme
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