The Wiradjuri people (Wiradjuri northern dialect pronunciation[wiraːjd̪uːraj]; Wiradjuri southern dialect pronunciation[wiraːjɟuːraj]) are a group of Aboriginal Australian people from central New South Wales, united by common descent through kinship and shared traditions. They survived as skilled hunter-fisher-gatherers, in family groups or clans, and many still use knowledge of hunting and gathering techniques as part of their customary life.
The Wiradjuri autonym is derived from wiray, meaning "no" or "not", with the comitative suffix -dhurayor-dyuray meaning "having".[3] That the Wiradjuri said wiray, as opposed to some other word for "no", was seen as a distinctive feature of their speech, and several other tribes in New South Wales, to the west of the Great Dividing Range, are similarly named after their own words for "no".[4] A similar distinction was made between Romance languagesinmedieval France, with the langues d'oc and the langues d'oïl distinguished by their word for "yes".
In his book Aboriginal Tribes of Australia (1974), Norman Tindale wrote that Wiradjuri was one of several terms coined later, after the 1890s had seen a "rash of such terms", following the publication of a work by ethnologist John Fraser. In 1892, Fraser had published a revised and expanded edition[5]ofLancelot Threlkeld's 1834 work on the Awabakal language, An Australian Grammar,[6] in which he created his own names for groupings, such as Yunggai, Wachigari and Yakkajari.[5]
Tindale says that some of the later terms had entered the literature, although not based on fieldwork and lacking Aboriginal support, as artificial, collective names for his "Great Tribes" of New South Wales. He writes that there was such a "literary need for major groupings that [Fraser] set out to provide them for New South Wales, coining entirely artificial terms for his 'Great tribes'. These were not based on field research and lacked aboriginal support. His names such as Yunggai, Wachigari and Yakkajari can be ignored as artifacts...During the 1890s the idea spread and soon there was a rash of such terms...Some of these have entered, unfortunately, into popular literature, despite their dubious origins."[7]
He lists Wiradjuri (NSW) as one of these artificial names, along with Bangarang[a] (Pangerang) (Vic.); Booandik (Vic. &SA); Barkunjee (Barkindji) (NSW), Kurnai (Vic.), Thurrawal (Dharawal) (NSW), and Malegoondeet (?) (Vic.).[7][8] He also mentions R. H. Mathews, A. W. Howitt and John Mathew as promulgators of the "nations" concept. However, Tindale refers to Wiradjuri in his own work (p. 200): "Wiradjuri 'Wiradjuri (Wi'raduri)".[7][8]
The Wiradjuri language is effectively extinct, but attempts are underway to revive it, with a reconstructed grammar, based on earlier ethnographic materials and wordlists and the memories of Wiradjuri families, which is now used to teach the language in schools.[10] This reclamation work was originally propelled by elder Stan Grant and John Rudder who had previously studied Australian Aboriginal languagesinArnhem Land.[11][12]
The Wiradjuri are the largest Aboriginal group in New South Wales. They once occupied a vast area in central New South Wales, on the plains running north and south to the west of the Blue Mountains. The area was known as "the land of the three rivers",[13] the Wambuul (Macquarie), the Kalare later known as the Lachlan and the Murrumbidgee, or Murrumbidjeri.[14]
The Wiradjuri, together with the Gamilaraay (who however used them in bora ceremonies), were particularly known for their use of carved trees which functioned as taphoglyphs,[15] marking the burial site of a notable medicine-man, ceremonial leader, warrior or orator of a tribe. On the death of a distinguished Wiradjuri, initiated men would strip the bark off a tree to allow them to incise symbols on the side of the trunk which faced the burial mound. The craftsmanship on remaining examples of this funeral artwork displays notable artistic power. Four still stand near Molong at the Grave of Yuranigh.
They are generally to be found near rivers where the softer earth allowed easier burial.[16]Alfred William Howitt remarked that these trees incised with taphoglyphs served both as transit points to allow mythological cultural heroes to ascend to, and descend from, the firmament as well as a means for the deceased to return to the sky.[15]
The Wiradjuri diet included yabbies and fish such as Murray cod from the rivers. In dry seasons, they ate kangaroos, emus and food gathered from the land, including fruit, nuts, yam daisies (Microseris lanceolata), wattle seeds, and orchid tubers. The Wiradjuri travelled into Alpine areas in the summer to feast on Bogong moths.[17]
The Wiradjuri were also known for their handsome possum-skin cloaks stitched together from several possum furs. Governor Macquarie was presented with one of these cloaks by a Wiradjuri man when he visited Bathurst in 1815.[2]
Wiradjuri territory was first penetrated by British colonists in 1813.[13] In 1822 George Suttor took up an extensive lot of land, later known as Brucedale Station, after Wiradjuri guides showed him an area with ample water sources. Suttor learnt their language, and befriended Windradyne, nicknamed "Saturday", and attributed conflict to the harshness of his own people's behaviour, since the Wiradjuri were in his view, fond of white people, as they would call them.[18] Clashes between the British settlers and the Wiradjuri however multiplied as the influx of colonist increased, and became known as the Bathurst Wars. The occupation of their lands and their cultivation began to cause famine among the Wiradjuri, who had a different notion of what constituted property.[b] In the 1850s there were still corroborees around Mudgee, but there were fewer clashes.
Yuranigh, a much prized guide for the explorer Thomas Mitchell, especially during his expedition to the Gulf of Carpentaria in 1845–1846. On hearing of Yuranigh's death in 1852, Mitchell put up £200 to have his gravesite marked with a tombstone.[19]
Diana Mudgee, massacre survivor and early Aboriginal land owner
The short story Death in the Dawntime, originally published in The Mammoth Book of Historical Detectives (Mike Ashley, editor; 1995), is a murder mystery that takes place entirely among the Wiradjuri people before the arrival of Europeans in Australia.[40]
InBryce Courtenay's novel Jessica, the plot is centred in Wiradjuri region. Jessica's best friend (Mary Simpson) was from Wiradjuri.[41]
Noel Beddoe's novel The Yalda Crossing[42] also explores Wiradjuri history from an early settler perspective, bringing to life a little-known massacre that occurred in the 1830s.[43] Andy Kissane's poem, "The Station Owner's Daughter, Narrandera" tells a story about the aftermath of that same massacre,[44] and was the inspiration for Alex Ryan's short film, Ngurrumbang.[45]
guwandhaang 'native peach'. The English word for this in Australia, quandong, is thought to derive from the Wirandjuri term.[47]
wagga 'crow'. The Wiradjeri term perhaps lies behind the toponym for the town of Wagga Wagga. The reduplication may be a pluralizer suggesting the idea of "(place of) many crows". This has recently been questioned by Wiradjuri elder Stan Grant Sr and Tim Wess, an academic. The word behind the toponym is, they claim, waga, meaning "dance", and the reduplicative would mean "many dances/much dancing".[48]
^Suttor wrote: "These natives have some imperfect ideas of property, and the right of possession. They say all wild animals are theirs - the tame or cultivated ones are ours. Whatever springs spontaneously from the earth or without labour is theirs also. Things produced by art and labour, are the white fellows' as they call us." (Langton 2010, p. 37)
