Gamilaraay

The ethnonym Gamilaraay is formed from gamil, meaning "no", and the suffix -(b)araay, bearing the sense of "having". It is a common practice among Australian tribes to have themselves identified according to their respective words for "no".[2]

Kamilaroi language is classified as one of the Pama–Nyungan languages. The language is no longer spoken, as the last fluent speakers died out in the 1950s. However, some parts have been reconstructed by late field work, which includes substantial recordings of the related language, Yuwaalaraay, which continued to be spoken down to the 1980s. Analysing these materials has permitted a good deal of reconstructive work. Robert M. W. Dixon and his student Peter Austin recorded some around Moree, while Corinne Williams wrote a thesis on the Yuwaaliyaay dialect spoken at Walgett and Lightning Ridge.[3]

The Gamilaraay, like many other tribes, taught young men a secret language, called tyake, during their rites of initiation. In these systems, the normal profane terms used in everyday speech had to be substituted with the special mystical vocabulary.[4][5]

According to Norman Tindale's estimation, the Gamilaraay's tribal domains encompassed some 75,000 km² (29,000 sq mi),[6] from around Singleton in the Hunter Valley through to the Warrumbungle Mountains in the west and up through the present-day centres of Quirindi, Gunnedah, Tamworth, Narrabri, Walgett, Moree, Collarenebri, Lightning Ridge and Mungindi in New South Wales, to Nindigully in south west Queensland.

Sandstone Caves

NPWS notice board with Gamilaraay/English texts

The Sandstone Caves (within the Pilliga Nature Reserve) are co-managed by the Gamilaraay people together with NPWS.[7] All interpretive signage is in the Gamilaraay language followed by English. A small example, created by the Coonabarabran Gamilaraay Language Circle (Suellen Tighe, Maureen Sutler, Sid Chatfield & Peter Thompson), is given below. (See adjoining image.)[8]

Sandstone Caves, Gamilaraay country, Pilliga NR

Nhalay Yarrul Burranbalngayaldanhi nhalay yarrul ghalidu, maayirru. Yilambu yarrul biruubaraay warramayaanhi. Mulamula, nhalay yarrul! Ngamila!

This rock Water & wind have caused this rock to change over a long time. The caves were made long ago The rock is soft. Look out! Don't touch!

Yilambu Yilambu dhurray marandu yarrul barraldanhi ganugu. Mubirr yarrula garray. Ngamila! Garriya minyagaa ngiilay gaanga!

Long Ago Our ancestors made stone tools. They sharpened their axes. They marked the rock. Look out! Don't collect anything!

Dhawun Giirr dhulubaraay dhibaraay, yuularaay dhawun nhalay. Minya minyabul ngarriylanha ngiyani. Giirr dhamali dhawundu nginunha!

The land Around here there are plants, animals and food. We have everything we need. We live with the land. Let the land touch you!

The Gamilaroi were hunters and agriculturalists[9] with a band-level social organization. Important vegetable foods were yams and other roots, as well as a sterculia grain, which was made into a bread. Insect larvae, frogs, and eggs of several different animals were also gathered. Various birds, kangaroos, emus, possums, echidnas, and bandicoots were among the important animals hunted. Dingo pups were regarded as a delicacy. Fish were also consumed, as were crayfish, mussels, and shrimp. Men typically hunted, cleaned, and prepared the game for cooking. Women did the actual cooking, in addition to fishing and farming. Individual Kamilaroi did not eat animals that were their totems.

The nation was made up of many smaller family groups who had their own parcels of land to sustain them. One of the great Kings of this tribe was "Red Chief", who is buried near Gunnedah. The Kamilaroi were regarded as fierce warriors and there is ample evidence of intertribal warfare. The Northern Gamilaroi people have a strong cultural connection with the Bigambul people, and the tribes met regularly for joint ceremonies at Boobera Lagoon near the present-day town of Goondiwindi.

Kamilaroi tradition includes Baiame, the ancestor or patron god. The Baiame story tells how Baiame came down from the sky to the land, and created rivers, mountains, and forests. He then gave the people their laws of life, traditions, songs, and culture. He also created the first initiation site. This is known as a bora; a place where boys were initiated into manhood. When he had finished, he returned to the sky, and people called him the Sky Hero or All Father or Sky Father. He is said to be married to Birrahgnooloo (Birran-gnulu), who is often identified as an emu, and with whom he has a son Turramūlan.[10] In other stories Turramūlan is said to be brother to Baiame. It was forbidden to mention or talk about the name of Baiame publicly. Women were not allowed to see drawings of Baiame nor approach Baiame sites,[10] which are often male initiation sites (boras). Women were instead instructed by Turramūlan's sister, Muni Burribian. In rock paintings Baiame is often depicted as a human figure with a large head-dress or hairstyle, with lines of footsteps nearby. He is always painted in front view; Turramūlan is drawn in profile. Baiame is often shown with internal decorations such as waistbands, vertical lines running down the body, bands and dots.

In Gamilaraay star-lore myth it is recounted that Orion, known as Berriberri[lower-alpha 2] set out in pursuit of the Pleiades (Miai-miai) and cornered them in a mother-tree where they were transformed into yellow and white cockatoos. His attempts to capture them were blocked by Turramūlan, a one-eyed, one-legged legendary figure associated with the Pole star.[11] They called Orion's Belt, ghūtūr,[10] a girdle that covered his invincible boomerang.(burran)[12][10] The seventh of Miai-miai, being less beautiful, was shy (gurri gurri )and afraid and she was thus transformed into the least visible of the 7 Pleiades.[10]

The rite of passage whereby Gamilaraay youths are inducted by initiation into full membership of the tribe was conducted at a Bora ceremony on a bora site especially prepared for the occasion. Tribes ready to participate in such rituals are contacted, and the ceremonies lasted several days.

The major bora, called Baiame's ground, was cleared on loamy umah soil, roughly 23 metres (75 ft) in diameter, with the scraped earth used to created an embanked ring about 20–23 centimetres (8–9 in) high to fence off the sacred space,[13] apart from one opening which led into a thunburran or narrows pathway that ran some 250 metres (270 yd) off to a smaller circle, some 14 metres (47 ft) in diameter, called a goonaba, constructed in a similar fashion,[14] Inside this ring two stumps (warrengahlee) formed from uprooted trees, one a coolabah the other a belar, trimmed and turned upside down so that the roots, decorated with twists of bark, flared out.

The pathway leading novices from the larger to the smaller circle was adorned with yammunyamun, figures cut into the exposed sapwood of trees along the route, or drawn on the ground. On the occasion observed by Mathews, on the right hand side, 82 metres (90 yd) down the track, was a mocked up bowerbird's nest, and 2.7 metres (3 yd) further on a scarecrow figure with trousers and jacket stuffed with grass, representing a whiteman. As the youths passed along this track, the significance of the symbols and their relevance to tribal beliefs was explained.[15][16] Further down the path, a yammunyamun image of a bullock was formed from bark, dirt and the animal's skull. At 131 metres (143 yd), a 2.7-metre (9 ft) long representation of Baiame and his spouse Gooberangal lay, moulded from the earth, respectively on the right and left of the track.[17] Further on, still on the left, was a carved figure of the Emu,[lower-alpha 3] apparently crouching, its head pointed towards the large bora. To its right, a further 2.7 metres (3 yd) on, was Goomee, Baiame's fire, a 30-centimetre (1 ft) high mound with a lit fire on top. A further 16 metres (18 yd) on, parallel to the track and on Goomee's side, a codfish was depicted, and after it the Currea, a serpentine creature, and, 14 metres (15 yd) on the other side of the path, two death adders, followed then by a turkey's nest, an earth-stuffed porcupine's skin, and a kangaroo rat's nest. At last, there was a carving of a full tribal man on one side of the track, and an aboriginal woman on the other.[18]

Source: Tindale 1974, p. 194

• bundar. (kangaroo)
• buruma. (dog)[lower-alpha 4]

• Gamilaroi Nature Reserve
• Gamilaraay language
• gurre kamilaroi
• Kamilaroi Highway

• "Kamilaroi & Euahlayi". Australian Indigenous Astronomy.