Difference between revisions of "AY Honors/Aboriginal Lore/Answer Key"

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'''Marn Grook''' (also spelt ''marngrook'') is an [[Australian Aborigine|Australian Aboriginal]] ball game, and is said to have had an influence on the modern game of [[Australian rules football]], most notably in the spectacular jumping and [[Mark (Australian football)|high marking]] exhibited by the players of both games.
+
'''Australian Aboriginal [[kinship]]''' refers to the system of [[law]] governing social interaction, particularly [[marriage]], in traditional Aboriginal culture. It is an integral part of the culture of every [[List of Indigenous Australian group names|Aboriginal group]] across Australia.  
  
−
Marn Grook, literally meaning "Game ball",  was a traditional game played at gatherings and celebrations of up to 50 players by the [[Gunditjmara|Djabwurrung]] and [http://www2.visitvictoria.com/displayObject.cfm/ObjectID.00043955-3A4A-1A66-88CD80C476A90318/vvt.vhtml Jardwadjali] people of western [[Victoria, Australia|Victoria]].
+
The main element is the division of [[clan]]s within the same language group into ''skin groups'', or [[moiety|moieties]]. In its simplest form, clans are divided into two skin groups. There may be four divisions (see [[Martu (Indigenous Australian)|Martu]]), while more complex systems can be divided into eight (see [[Pintupi]] and below).
  
−
== Eye-witness accounts ==
+
The system dictates who may [[marry]] whom – it is always [[taboo]] to marry into your own skin group – creating strong [[incest]] avoidance laws and strong bonds across [[clan]]s through [[exogamous]] relations. While it can be determined at birth who will marry whom, [[love marriage]]s were not uncommon, so long as they were within the skin system.  
−
[[Robert Brough-Smyth]], in an [[1878]] book ''The Aborigines of Victoria'', quoted Richard Thomas, a [[Protector of Aborigines]] in Victoria, who stated that in about [[1841]] he had witnessed Aborigines playing the game.
 
−
:''The men and boys joyfully assemble when this game is to be played. One makes a ball of [[possum]] skin, somewhat elastic, but firm and strong. The players of this game do not throw the ball as a white man might do, but drop it and at the same time kicks it with his foot. The tallest men have the best chances in this game. Some of them will leap as high as five feet from the ground to catch the ball. The person who secures the ball kicks it. This continues for hours and the natives never seem to tire of the exercise.''
 
−
In [[1889]], anthropologist [[Alfred Howitt]], wrote that the game was played between large groups on a [[totemic]] basis &mdash; the white [[cockatoo]]s versus the black cockatoos, for example, which accorded with their [[Australian Aboriginal kinship|skin system]]. Acclaim and recognition went to the players who could leap or kick the highest. Howitt wrote:
 
−
:''This game of ball-playing was also practised among the [[Kurnai]], the Wolgal ([[Tumut]] river people), the Wotjoballuk as well as by the [[Wurundjeri|Woiworung]], and was probably known to most tribes of south-eastern Australia. The Kurnai made the ball from the [[scrotum]] of an "old man [[kangaroo]]", the Woiworung made it of tightly rolled up pieces of [[possum|opossum]] skin. It was called by them "mangurt". In this tribe the two [[Australian Aboriginal kinship|exogamous divisions]], [[Bunjil]] and Waa, played on opposite sides. The Wotjoballuk also played this game, with Krokitch on one side and Gamutch on the other. The mangurt was sent as a token of friendship from one to another.<ref>AW Howitt, "Notes on Australian Message Sticks and Messengers", ''Journal of the Anthropological Institute'', London, 1889, p 2, note 4, Reprinted by Ngarak Press, 1998, ISBN 1-875254-25-0</ref>
 
  
−
[[Tom Wills]], who drew up the rules of Australian rules football in [[1858]]-59, was raised in Victoria's western districts and is said to have played with local Aboriginal children. He recalled watching a game in which they kicked a [[possum]] skin about the size of an orange, stuffed with charcoal.<ref>http://www.dpc.vic.gov.au/domino/Web_Notes/MediaRelArc02.nsf/17ed9415cb17e3d34a25682500254734/67d1f54851b3304b4a256965007bb637!OpenDocument&Click=</ref>
+
This system is invaluable, especially during [[drought]] or lack of resources, having [[cousin]]s and skin sisters and brothers in other clans. It also creates obligations to care for those people in their time of need. Even in [[Marn Grook|traditional ball games]], teams were divided along these lines.
  
−
== Marn Grook and the football term "mark" ==
+
Each skin group has certain [[totem]]s associated with it. Some Aboriginal groups, such as the [[Yolngu]], include plants, animals and all aspects of the environment, as part of their respective skin groups.
−
Some claim that the origin of the [[Australian rules]] term "[[Mark (Australian football)|mark]]", meaning a clean, [[fair catch]] of a kicked ball, followed by a [[free kick]], is derived from the Aboriginal word "''mumarki''" used in ''Marn Grook'', and meaning "to catch".<ref>http://www.footystamps.com/ot_early_history.htm</ref><ref>http://www.aboriginalfootball.com.au/marngrook.html</ref>  However, many believe that this is a [[false etymology]] and that the term instead came from the practice &mdash; in old and/or extinct [[football|British football codes]] &mdash; of a player who had caught the ball ''marking'' the ground with a foot, to show where the catch had been taken, and calling "mark" to be awarded a free kick. The term mark has been used in modern football codes since the 1830s, notably in [[rugby football]] and early [[Association football]] (soccer). It is still used in [[rugby union]], in reference to a fair catch by a player who calls "mark" when catching a ball inside their team's 22 metre line.
 
  
−
== The "Marngrook Trophy" ==
+
A person of the same skin group, of the same generation, is called "brother" or "sister". There are names for maternal aunts and uncles and different names for paternal aunts and uncles. Additionally, there are strong [[Australian Aboriginal avoidance relationships|avoidance relationships]] that need to be observed based on this system.
  
−
In [[2002]], in a game at [[Stadium Australia]], the [[Sydney Swans]] and [[Essendon Football Club]] began to compete for the '''''Marngrook Trophy''''', awarded after home-and-away matches each year between the two teams in the [[Australian Football League]]. However, the games are played under normal rules of the AFL, rather than anything approaching Marn Grook.
+
==Some common kinship terms==
 +
{{main|Australian Aboriginal English}}
 +
 
 +
*''Aunty'' and ''uncle'' are used as terms of address for older people, to whom the speaker may not be related.
 +
*''Brother'' and ''sister'' include close relatives of the same generation, not just siblings.
 +
*''Cousin'' includes any relative of one's own generation.
 +
*The combinations ''cousin-brother'' and ''cousin-sister'' are used to refer to biological cousins.
 +
*In south-east Queensland, ''daughter'' is used to refer any woman of one's great-grandparents' generation. This is due to the cyclical nature of traditional kinship systems.
 +
*''Father'' and ''mother'' include any relative of one's parents' generation, such as uncles, aunts, and in-laws.
 +
*''Grandfather'' and ''grandmother'' can refer to anyone of one's grandparents' generation. ''Grandfather'' can also refer to any respected elderly man, to whom the speaker may not be related.
 +
*''Poison'' refers to a relation one is obligated to avoid. See ''[[Mother-in-law language]]''.
 +
*The term ''second'', or ''little bit'' in northern Australia, is used with a distant relative who is described using a close kinship term. For example, one's ''second fathers'' or ''little bit fathers'' are men of one's father's generation not closely related to the speaker. It is contrasted with ''close'', ''near'' or ''true''.
 +
*A ''skin'' or ''skin group'' are sections which are determined by the skin of a person's parents, and determine who a person is eligible to marry.
 +
*''Son'' can refer to any male of the next generation, such as nephews.
 +
 
 +
 
 +
The skin group classification is [[cyclical]] in nature, changing with each [[generation]]. Non-Aboriginal people are often confounded to hear Aborigines refer to their great-[[grandmother]] as their [[daughter]], or their great-[[grandaughter]] as their mother. They are actually referring to the fact that those relatives are in the same skin group, as well as acknowledging the cyclical nature of the system.
 +
 
 +
For traditionally oriented Aborigines, this system is a major foundation of their existence and way of viewing the world. As such, if a non-Aboriginal person is around their culture for any extended period, they must be [[adoption|adopted]]. This is not strictly adoption in the Western sense, but the assignation of a skin name so that individual has a skin group and may interact with the group in the "proper way"; knowing whom to avoid, whom to call sister, etc.
 +
 
 +
Many Aboriginal groups, particularly in the southeast of Australia, have lost this knowledge due to their [[Stolen generation|forced removal]] to [[mission (station)|mission]]s and [[orphanage|children's homes]], where many language groups mixed with each other, and Aboriginal language and cultural practice was forbidden.
 +
 
 +
Below are a few examples of different kinship systems from across Australia:
 +
 
 +
==Systems with two skin groups==
 +
 
 +
===Pitjantjatjara===
 +
The [[Pitjantjatjara]] of northern [[South Australia]] have two [[moiety]] groups:
 +
 
 +
:'''''ngana nt arka''''' (lit. we-bone) 'our side'
 +
:'''''tjanamilytjan''''' (lit. they flesh) 'their side'
 +
 
 +
However, they do not use skin names.
 +
 
 +
===Yolŋu===
 +
For the [[Yolŋu]] of north-east [[Arnhem Land]], life is divided into two skin groups: ''Dhuwa'' and ''Yirritja''. Each of these is represented by people of a number of different groups, each with their own lands, languages and philosophies:
 +
 
 +
:::{| class="wikitable"
 +
|- bgcolor=#efefef
 +
! Skin name
 +
! Clan groups
 +
|-
 +
|'''''Yirritja'''''
 +
| Gumatj, Gupapuyngu, Wangurri, Ritharrngu, Mangalili,<br/>Munyuku, Madarrpa, Warramiri, Dhalwangu, Liyalanmirri.
 +
|-
 +
|'''''Dhuwa'''''
 +
|Rirratjingu, Galpu, Djambarrpuyngu, Golumala, Marrakulu,<br/>Marrangu, Djapu, Datiwuy, Ngaymil, Djarrwark.
 +
|}
 +
 
 +
A ''Yirritja'' person must always marry a ''Dhuwa'' person and vice versa. If a man or woman is ''Dhuwa'', their mother will be ''Yirritja'' and their father will be ''Dhuwa''. In cases where marriage does not adhere to the skin system, if a ''Yirritja'' man marries a ''Yirritja'' woman, for instance, the children take the skin that is opposite to their mother rather than the same skin as their father. The children of such a marriage will be ''Dhuwa''.
 +
 
 +
Kinship relations are also mapped onto the lands owned by the Yolngu through their [[hereditary]] [[Estate (law)|estates]] – so everything is either ''Yirritja'' or ''Dhuwa'' – every fish, stone, river, etc, belongs to one or the other [[moiety]].
 +
 
 +
==Systems with eight skin groups==
 +
 
 +
===Lardiil===
 +
The [[Lardiil]] of [[Mornington Island]] in the [[Gulf of Carpentaria]] have eight skin groups, shown here with some of their totems:
 +
{{sectstub}}
 +
::{| class="wikitable"
 +
|- bgcolor=#efefef
 +
!Male skin group
 +
!Totems
 +
!Can only marry<br/>female skin group
 +
!Children will be
 +
|-
 +
|Ngarrijbalangi
 +
|''Rainbird, shooting star,<br/>egret''
 +
|Burrarangi
 +
|Bangariny
 +
|-
 +
|Bangariny
 +
|''Brown hark, turtle''
 +
|Yakimarr
 +
|Ngarrijbalangi
 +
|-
 +
|Buranyi
 +
|''Crane, salt water, <br/>sleeping turtle''
 +
|Kangal
 +
|
 +
|-
 +
|Balyarriny
 +
|''Black tiger shark,<br/>sea turtle''
 +
|Kamarrangi
 +
|
 +
|-
 +
|Burrarangi
 +
|''Lightning, rough sea,<br/>black dingo''
 +
|Ngarrijbalangi
 +
|
 +
|-
 +
|Yakimarr
 +
|Seagull, barramundi,<br/>grey shark
 +
|Bangariny
 +
|
 +
|-
 +
|Kangal
 +
|''[[Barramundi]],<br/>grey shark''
 +
|Buranyi
 +
|
 +
|-
 +
|Kamarrangi
 +
|''Rock, pelican, [[brolga]],<br/>red dingo''
 +
|Balyarriny
 +
|
 +
|}
 +
 
 +
Each Lardiil person belongs to one of these groups. Their paternal [[grandfather]]'s skin group determines their own; so a Balyarriny man or woman will have a Balyarriny grandfather. A Ngarrijbalangi person can only marry a Burrarangi, a Bangariny a Yakimarr, a Buranyi a Kangal and a Balyarriny a Kamarrangi, and vice versa for each.
 +
 
 +
Once a person's skin group is known, their relationship to any other Lardiil can be determined. A Ngarrijbalangi is a 'father' to a Bangariny, a 'father-in-law' to a Yakimarr and a 'son' to another Bangariny, either in a social sense or purely through linearship.
 +
 
 +
The mechanics of the Lardiil skin system means that generations of males cycle back and forth between two skins. ''Ngarrijbalangi'' is father to ''Bangariny'' and ''Bangariny'' is father to ''Ngarrijbalangi'' and similarly for the three other sets of skins. Generations of women, however, cycle through four skins before arriving back at the starting point. This means that a woman has the same skin name as her great-great-grandmother.
 +
 
 +
===Pintupi===
 +
The [[Pintupi]] of the [[Western Desert (Australia)|Western Desert]] also have eight skin groups, made more complex by distinct prefixes for male and female skin names; "Tj" for males, "N" for females. The [[Warlpiri]] system is almost the same:
 +
 
 +
:::{| class="wikitable"
 +
|- bgcolor=#efefef
 +
!Gender
 +
!Skin name
 +
!First marriage</br> preference
 +
!Children will be
 +
|-
 +
|'''Male'''
 +
|Tjapaltjarri
 +
|Nakamarra
 +
|Tjungurrayi, Nungurrayi
 +
|-
 +
|'''Female'''
 +
|Napaltjarri
 +
|Tjakamarra
 +
|Tjupurrula, Napurrula
 +
|-
 +
|'''Male'''
 +
|Tjapangati
 +
|Nampitjinpa
 +
|Tjapanangka, Napanangka
 +
|-
 +
|'''Female'''
 +
|Napangati
 +
|Tjampitjinpa
 +
|Tjangala, Nangala
 +
|-
 +
|'''Male'''
 +
|Tjakamarra
 +
|Napaltjarri
 +
|Tjupurrula, Napurrula
 +
|-
 +
|'''Female'''
 +
|Nakamarra
 +
|Tjapaltjarri
 +
|Tjungurrayi, Nungurrayi
 +
|-
 +
|'''Male'''
 +
|Tjampitjinpa
 +
|Napangati
 +
|Tjangala, Nangala
 +
|-
 +
|'''Female'''
 +
|Nampitjinpa
 +
|Tjapangati
 +
|Tjapanangka, Napanangka
 +
|-
 +
|'''Male'''
 +
|Tjapanangka
 +
|Napurrula
 +
|Tjapangati, Napangati
 +
|-
 +
|'''Female'''
 +
|Napanangka
 +
|Tjupurrula
 +
|Tjakamarra, Nakamarra
 +
|-
 +
|'''Male'''
 +
|Tjungurrayi
 +
|Nangala
 +
|Tjapaltjarri, Napaltjarri
 +
|-
 +
|'''Female'''
 +
|Nungurrayi
 +
|Tjangala
 +
|Tampitjinpa, Nampitjinpa
 +
|-
 +
|'''Male'''
 +
|Tjupurrula
 +
|Napanangka
 +
|Tjakamarra, Nakamarra
 +
|-
 +
|'''Female'''
 +
|Napurrula
 +
|Tjapanangka
 +
|Tjapangati, Napangati
 +
|-
 +
|'''Male'''
 +
|Tjangala
 +
|Nungurrayi
 +
|Tjampitjinpa, Nampitjinpa
 +
|-
 +
|'''Female'''
 +
|Nangala
 +
|Tjungarayyi
 +
|Tjapaltjarri, Napaltjarri
 +
|}
 +
 
 +
Each person therefore has a [[patriline|patrimoiety]] and a [[matriline|matrimoiety]], a father's and a mother's skin group.
 +
 
 +
==See also==
 +
*[[Australian Aboriginal avoidance relationships]]
 +
*[[Australian Aboriginal English]]
 +
*[[List of Indigenous Australian group names]]
 +
*[[Noongar classification]]
 +
*[[Warlpiri#kinship|Warlpiri kinship]]
  
 
==References==
 
==References==
−
<div class="references-small"><references /></div>
+
*Binnion, Joan (1979) ''The Lardil People of Mornington Island (Student Handbook)'', Aboriginal Community College, Port Adelaide.
−
 
+
*Hansen, Kenneth C. and Lesley E. Hansen, 1979, ''Pintupi/Luritja kinship'', Alice Springs, NT, Institute for Aboriginal Development.
−
== External links ==
+
*[http://ausanthrop.net/research/kinship/ Ausanthrop kinship tutorial]
−
* [http://www.aboriginalfootball.com.au/marngrook.html AboriginalFootball.com, "Marn Grook"]
+
*[http://www.ausanthrop.net/research/kinship/kinship2.php Ausanthrop]
 +
*[http://www.clc.org.au/ourculture/kinship.asp Central Land Council]
  
−
[[Category:Australian Aboriginal culture]]
+
[[Category:Australian Aboriginal culture|Kinship]]
−
[[Category:Australian rules football]]
+
[[Category:Anthropology|Australian Aboriginal kinship]]
−
[[Category:Sport in Australia]]
+
[[Category:Sociology|Australian Aboriginal Kinship]]
−
[[Category:Traditional football]]
+
[[Category:Indigenous Australians|Kinship]]
−
[[Category:Australian Aboriginal words and phrases]]
+
[[Category:Marriage|Australian Aboriginal Kinship]]
 +
[[Category:Australian Aboriginal words and phrases|Kinship]]

Revision as of 02:35, 25 April 2007

Australian Aboriginal kinship refers to the system of law governing social interaction, particularly marriage, in traditional Aboriginal culture. It is an integral part of the culture of every Aboriginal group across Australia.

The main element is the division of clans within the same language group into skin groups, or moieties. In its simplest form, clans are divided into two skin groups. There may be four divisions (see Martu), while more complex systems can be divided into eight (see Pintupi and below).

The system dictates who may marry whom – it is always taboo to marry into your own skin group – creating strong incest avoidance laws and strong bonds across clans through exogamous relations. While it can be determined at birth who will marry whom, love marriages were not uncommon, so long as they were within the skin system.

This system is invaluable, especially during drought or lack of resources, having cousins and skin sisters and brothers in other clans. It also creates obligations to care for those people in their time of need. Even in traditional ball games, teams were divided along these lines.

Each skin group has certain totems associated with it. Some Aboriginal groups, such as the Yolngu, include plants, animals and all aspects of the environment, as part of their respective skin groups.

A person of the same skin group, of the same generation, is called "brother" or "sister". There are names for maternal aunts and uncles and different names for paternal aunts and uncles. Additionally, there are strong avoidance relationships that need to be observed based on this system.

Some common kinship terms

Template:Main

  • Aunty and uncle are used as terms of address for older people, to whom the speaker may not be related.
  • Brother and sister include close relatives of the same generation, not just siblings.
  • Cousin includes any relative of one's own generation.
  • The combinations cousin-brother and cousin-sister are used to refer to biological cousins.
  • In south-east Queensland, daughter is used to refer any woman of one's great-grandparents' generation. This is due to the cyclical nature of traditional kinship systems.
  • Father and mother include any relative of one's parents' generation, such as uncles, aunts, and in-laws.
  • Grandfather and grandmother can refer to anyone of one's grandparents' generation. Grandfather can also refer to any respected elderly man, to whom the speaker may not be related.
  • Poison refers to a relation one is obligated to avoid. See Mother-in-law language.
  • The term second, or little bit in northern Australia, is used with a distant relative who is described using a close kinship term. For example, one's second fathers or little bit fathers are men of one's father's generation not closely related to the speaker. It is contrasted with close, near or true.
  • A skin or skin group are sections which are determined by the skin of a person's parents, and determine who a person is eligible to marry.
  • Son can refer to any male of the next generation, such as nephews.


The skin group classification is cyclical in nature, changing with each generation. Non-Aboriginal people are often confounded to hear Aborigines refer to their great-grandmother as their daughter, or their great-grandaughter as their mother. They are actually referring to the fact that those relatives are in the same skin group, as well as acknowledging the cyclical nature of the system.

For traditionally oriented Aborigines, this system is a major foundation of their existence and way of viewing the world. As such, if a non-Aboriginal person is around their culture for any extended period, they must be adopted. This is not strictly adoption in the Western sense, but the assignation of a skin name so that individual has a skin group and may interact with the group in the "proper way"; knowing whom to avoid, whom to call sister, etc.

Many Aboriginal groups, particularly in the southeast of Australia, have lost this knowledge due to their forced removal to missions and children's homes, where many language groups mixed with each other, and Aboriginal language and cultural practice was forbidden.

Below are a few examples of different kinship systems from across Australia:

Systems with two skin groups

Pitjantjatjara

The Pitjantjatjara of northern South Australia have two moiety groups:

ngana nt arka (lit. we-bone) 'our side'
tjanamilytjan (lit. they flesh) 'their side'

However, they do not use skin names.

Yolŋu

For the Yolŋu of north-east Arnhem Land, life is divided into two skin groups: Dhuwa and Yirritja. Each of these is represented by people of a number of different groups, each with their own lands, languages and philosophies:

Skin name Clan groups
Yirritja Gumatj, Gupapuyngu, Wangurri, Ritharrngu, Mangalili,
Munyuku, Madarrpa, Warramiri, Dhalwangu, Liyalanmirri.
Dhuwa Rirratjingu, Galpu, Djambarrpuyngu, Golumala, Marrakulu,
Marrangu, Djapu, Datiwuy, Ngaymil, Djarrwark.

A Yirritja person must always marry a Dhuwa person and vice versa. If a man or woman is Dhuwa, their mother will be Yirritja and their father will be Dhuwa. In cases where marriage does not adhere to the skin system, if a Yirritja man marries a Yirritja woman, for instance, the children take the skin that is opposite to their mother rather than the same skin as their father. The children of such a marriage will be Dhuwa.

Kinship relations are also mapped onto the lands owned by the Yolngu through their hereditary estates – so everything is either Yirritja or Dhuwa – every fish, stone, river, etc, belongs to one or the other moiety.

Systems with eight skin groups

Lardiil

The Lardiil of Mornington Island in the Gulf of Carpentaria have eight skin groups, shown here with some of their totems: Template:Sectstub

Male skin group Totems Can only marry
female skin group 		Children will be
Ngarrijbalangi Rainbird, shooting star,
egret 		Burrarangi Bangariny
Bangariny Brown hark, turtle Yakimarr Ngarrijbalangi
Buranyi Crane, salt water,
sleeping turtle 		Kangal
Balyarriny Black tiger shark,
sea turtle 		Kamarrangi
Burrarangi Lightning, rough sea,
black dingo 		Ngarrijbalangi
Yakimarr Seagull, barramundi,
grey shark 		Bangariny
Kangal Barramundi,
grey shark 		Buranyi
Kamarrangi Rock, pelican, brolga,
red dingo 		Balyarriny

Each Lardiil person belongs to one of these groups. Their paternal grandfather's skin group determines their own; so a Balyarriny man or woman will have a Balyarriny grandfather. A Ngarrijbalangi person can only marry a Burrarangi, a Bangariny a Yakimarr, a Buranyi a Kangal and a Balyarriny a Kamarrangi, and vice versa for each.

Once a person's skin group is known, their relationship to any other Lardiil can be determined. A Ngarrijbalangi is a 'father' to a Bangariny, a 'father-in-law' to a Yakimarr and a 'son' to another Bangariny, either in a social sense or purely through linearship.

The mechanics of the Lardiil skin system means that generations of males cycle back and forth between two skins. Ngarrijbalangi is father to Bangariny and Bangariny is father to Ngarrijbalangi and similarly for the three other sets of skins. Generations of women, however, cycle through four skins before arriving back at the starting point. This means that a woman has the same skin name as her great-great-grandmother.

Pintupi

The Pintupi of the Western Desert also have eight skin groups, made more complex by distinct prefixes for male and female skin names; "Tj" for males, "N" for females. The Warlpiri system is almost the same:

Gender Skin name First marriage
preference 		Children will be
Male Tjapaltjarri Nakamarra Tjungurrayi, Nungurrayi
Female Napaltjarri Tjakamarra Tjupurrula, Napurrula
Male Tjapangati Nampitjinpa Tjapanangka, Napanangka
Female Napangati Tjampitjinpa Tjangala, Nangala
Male Tjakamarra Napaltjarri Tjupurrula, Napurrula
Female Nakamarra Tjapaltjarri Tjungurrayi, Nungurrayi
Male Tjampitjinpa Napangati Tjangala, Nangala
Female Nampitjinpa Tjapangati Tjapanangka, Napanangka
Male Tjapanangka Napurrula Tjapangati, Napangati
Female Napanangka Tjupurrula Tjakamarra, Nakamarra
Male Tjungurrayi Nangala Tjapaltjarri, Napaltjarri
Female Nungurrayi Tjangala Tampitjinpa, Nampitjinpa
Male Tjupurrula Napanangka Tjakamarra, Nakamarra
Female Napurrula Tjapanangka Tjapangati, Napangati
Male Tjangala Nungurrayi Tjampitjinpa, Nampitjinpa
Female Nangala Tjungarayyi Tjapaltjarri, Napaltjarri

Each person therefore has a patrimoiety and a matrimoiety, a father's and a mother's skin group.

See also

References

  • Binnion, Joan (1979) The Lardil People of Mornington Island (Student Handbook), Aboriginal Community College, Port Adelaide.
  • Hansen, Kenneth C. and Lesley E. Hansen, 1979, Pintupi/Luritja kinship, Alice Springs, NT, Institute for Aboriginal Development.
  • Ausanthrop kinship tutorial
  • Ausanthrop
  • Central Land Council
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