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

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'''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.
  
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Many [[Australian Aboriginal]] cultures have or traditionally had a [[sign language]] counterpart to their spoken language. This appears to be connected with various [[taboo]]s on speech between certain people within the community or at particular times, such as during a mourning period for women or during initiation ceremonies for men - unlike [[Indigenous language|indigenous]] sign languages elsewhere which have been used as a [[lingua franca]] ([[Plains Indians]] sign language), or due to a high incidence of heriditary deafness in the community ([[Yucatec Maya Sign Language]], [[Adamorobe Sign Language]] and [[Kata Kolok]]).
+
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).
  
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Sign languages appear to be most developed in areas with the most extensive speech taboos: the central desert (particularly among the [[Warlpiri]] and [[Warumungu]]), and western [[Cape York]].<ref>[[Adam Kendon|Kendon, A.]] (1988) ''Sign Languages of Aboriginal Australia: Cultural, Semiotic and Communicative Perspectives.'' Cambridge: Cambridge University Press. p. 60</ref> Complex [[gesture|gestural]] systems have also been reported in the southern, central, and western desert regions, the [[Gulf of Carpentaria]] (including north-east [[Arnhem Land]] and the [[Tiwi Islands]]), some [[Torres Strait Islands]],  and the southern regions of the Fitzmaurice and [[Kimberley region of Western Australia|Kimberley]] areas. Evidence for sign languages elsewhere is slim, although they have been noted as far south as the south coast (Jaralde Sign Language) and there are even some accounts from the first few years of the 20th century of the use of signs by people from the south west coast. However, many of these sign languages are now extinct, and very few accounts have recorded any detail.
+
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. This can prove invaluable 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.
  
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Reports on the status of deaf members of such Aboriginal communities differ, with some writers lauding the inclusion of [[deaf]] people in mainstream cultural life, while others indicate that deaf people don't learn the sign language and, like other deaf people isolated in hearing cultures, develop a simple system of [[home sign]] to communicate with their immediate family. However, an [[Australian Aborigines|Aboriginal]] and [[Torres Strait Islander]] dialect of [[Auslan]] exists in [[Far North Queensland]] (extending from [[Yarrabah, Queensland|Yarrabah]] to [[Cape York]]), which is heavily influenced by the indigenous community sign languages and gestural systems of the region.
+
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.
  
−
Australian indigenous sign languages in north Queensland were noted as early as [[1908]] (Roth). Early research into indigenous sign was done by the American linguist [[La Mont West]], and later, in more depth, by English linguist [[Adam Kendon]].
+
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.
  
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==Linguistics of Aboriginal sign languages==
+
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]] 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.
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{{sect-stub}}
 
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poop
 
  
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==List of Aboriginal sign languages==
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For traditional 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]] so they may be assigned a skin name and interact in the "proper way" with the group, knowing whom to avoid, whom to call sister, etc.
−
:''Note that most Aboringal langauages have multiple possible spellings, eg. Warlpiri is also known as Walpiri, Walbiri, Elpira, Ilpara, Wailbri''
 
−
* Arrernte Sign Language
 
−
* Dieri Sign Language
 
−
* Djingili Sign Language
 
−
* Jaralde Sign Language
 
−
* Kaititj: Akitiri Sign Language
 
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* Manjiljarra Sign Language
 
−
* Mudbura Sign Language
 
−
* Murngin Sign Language
 
−
* Ngada Sign Language
 
−
* Torres Strait Islander Sign Language
 
−
* [[Warlpiri Sign Language]]
 
−
* Warumungu [or Warramunga] Sign Language
 
−
* Western Desert Sign Language (Yurira Watjalku)
 
−
* Worora Kinship Sign Language
 
  
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==See also==
+
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.
−
* [[Australian Aboriginal languages]]
+
 
−
* [[Auxiliary Sign Languages]]
+
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''.
 +
 
 +
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]] also have eight skin groups, shown here with some of their totems:
 +
{{sectstub}}
 +
::{| class="wikitable"
 +
|- bgcolor=#efefef
 +
!Male skin group
 +
!Totems
 +
!Can only mary<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.
  
−
==References==
+
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.
−
<references/>
 
  
−
==Bibliography==
+
===Pintupi===
−
<small>''General''</small>
+
The [[Pintupi]] of the [[Western Desert (Australia)|Western Desert]] have a complex kinship system, made more so by distinct prefixes for male and female skin names; "Tj" for males, "N" for females. The [[Warlpiri]] system is almost the same:
−
* Kwek, Joan / Kendon, Adam (1991). ''Occasions for sign use in an Australian aboriginal community.'' (with introduction note by Adam Kendon). In: Sign Language Studies 20: 71 (1991) - pp. 143-160
 
−
* [[Adam Kendon|Kendon, A.]] (1988) ''Sign Languages of Aboriginal Australia: Cultural, Semiotic and Communicative Perspectives.'' Cambridge: Cambridge University Press. Pp. xviii+ 542.  ''(Presents the results of the research on Australian Aboriginal sign languages that the author began in 1978. The book was awarded the 1990 Stanner Prize, a biennial award given by the [[Australian Institute of Aboriginal and Torres Strait Islander Studies]], Canberra, Australia. Reviews include: Times Literary Supplement, August 25-31 1989; American Anthropologist 1990, 92: 250-251; Language in Society, 1991, 20: 652-659; Canadian Journal of Linguistics, 1990, 35(1): 85-86)''
 
−
* [[Walter Roth|Roth, W.E]] (1908), ''Miscellaneous Papers'', Australian Trustees of the Australian Museum. Sydney.
 
−
* O'Reilly, S. (2005). ''Indigenous Sign Language and Culture; the interpreting and access needs of Deaf people who are of Aboriginal and/or Torres Strait Islander in Far North Queensland.'' Sponsored by ASLIA, the Australian Sign Language Interpreters Association.
 
  
−
<small> ''Warlpiri sign language:'' </small>
+
:::{| class="wikitable"
−
* Mountford, C. P. (1949). ''Gesture language of the Walpari tribe, central Australia.'' Transactions of the Royal Society of South Australia, 1949, 73: 100-101.
+
|- bgcolor=#efefef
−
* [[Mervyn Meggitt|Meggitt M.J.]] (1954). ''Sign language among the Warlpiri of Central Australia.'' Oceania, 25(1), p. 2-16.
+
!Gender
−
* Wright, C.D. (1980). ''Walpiri Hand Talk: An Illustrated Dictionary of Hand Signs used by the Walpiri People of Central Australia.'' Darwin: N.T. Department of Education.
+
!Skin name
−
* Kendon, A. (1980). The sign language of the women of Yuendumu: A preliminary report on the structure of Warlpiri sign language. Sign Language Studies, 1980 27, 101-112.
+
!Can only mary
−
* Kendon, A. (1984). ''Knowledge of sign language in an Australian Aboriginal community.'' Journal of Anthropological Research. 1984 40, 556-576.
+
!Children will be
−
* Kendon A. (1985). ''Iconicity in Warlpiri Sign language.'' In Bouissac P., Herzfeld M. & Posner R. (eds), Inconicity: Essay on the Nature of Culture. TÅbingen: Stauffenburger Verlag. In press, p. .
+
|-
−
* Kendon, A. (1985). ''Variation in Central Australian Aboriginal Sign language: A preliminary report.'' Language in Central Australia, 1(4): 1-11.
+
|'''Male'''
−
* Kendon, A. (1987) ''Simultaneous Speaking and Signing in Warlpiri Sign language Users''. Multilingua 1987, 6: 25-68.
+
|Tjapaltjarri
−
* Kendon A. (1988). ''Parallels and divergences between Warlpiri sign language and spoken Warlpiri: analyses of signed and spoken discourses.'' Oceania, 58, p. 239-54.
+
|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, Napangangka
 +
|-
 +
|'''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
 +
|}
  
−
<small> ''Torres Strait Islander sign language </small>
+
Each person therefore has a [[patriline|patrimoiety]] and a [[matriline|matrimoiety]], a father's and a mother's skin group.
−
* [[Alfred Cort Haddon|Haddon, Alfred C.]] (1907). ''The gesture language of the Eastern Islanders,'' in "Reports of the Cambridge Anthropological Expedition to Torres Straits." Cambridge, England: The University Press, v.3.
 
−
* [[Charles Gabriel Seligman|Seligman, C. G.]], and A. Wilkin (1907). ''The gesture language of the Western Islanders,'' in "Reports of the Cambridge Anthropological Expedition to Torres Straits." Cambridge, England: The University Press, v.3.
 
  
−
<small>''Original researchers' notes archived at the IATSIS library:''</small>
+
==See also==
−
* [[Ken Hale|Hale, Ken]] (c1960s), Original handwritten lexical list, 3pp.; ''notes on ‘Kaititj: akitiri sign language’,'' 3pp. in IATSIS library, MS 4114 Miscellaneous Australian notes of Kenneth L. Hale, Series 2 Barkly Tablelands language material, item 1-2 Wampaya [Wambaya (C19)].
+
*[[List of Indigenous Australian group names]]
−
* West, La Mont (Monty), (1963-66), original field report and papers ''‘Sign language’ and ‘Spoken language’'', and ''vocab cards'', Items 1-2 in IATSIS library, MS 4114 Miscellaneous Australian notes of Kenneth L. Hale, Series 7: Miscellaneous material, Items 1-3 Correspondence 1963-1966
+
*[[Noongar classification]]
 +
*[[Indigenous Australians]]
 +
*[[Warlpiri#kinship|Warlpiri kinship]]
  
−
<small>''From "Aboriginal sign languages of the Americas and Australia. Vol. 2." 1978. New York: Plenum Press:''</small>
+
==References==
−
* Roth, Walter E. (1897). ''The expression of ideas by manual signs: a sign-language.'' (p.273-301) Reprinted from Roth, W.E. ''Ethnological studies among the North-West-Central Queensland Aborigines''. London, Queensland Agent-Generals Information Office, 1897; 71-90; Information collected from the following tribes; Pitta-Pitta, Boinji, Ulaolinya, Wonkajera, Walookera, Undekerebina, Kalkadoon, Mitakoodi, Woonamurra, Goa.
+
*Binnion, Joan (1979) ''The Lardil People of Mornington Island (Student Handbook)'', Aboriginal Community College, Port Adelaide.
−
* [[Carl Strehlow|Strehlow, Carl]] (1915). ''The sign language of the Aranda.'' (p.349-370). Extracted from ''Die Aranda-und-Loritja-Stamme in Zentral-Australien'', Frankfurt: Baer; translated by C. Chewings.
+
*Hansen, Kenneth C. and Lesley E. Hansen, 1979, ''Pintupi/Luritja kinship'', Alice Springs, NT, Institute for Aboriginal Development.
−
* Warner, W. Lloyd (1937). "Murngin Sign Language." (p.389-392) Extracted from ''A Black Civilization''. New York: Harper and Row, 1937.
+
*[http://ausanthrop.net/research/kinship/ Ausanthrop kinship tutorial]
−
* Mountford, C.P. (1938). ''Gesture language of the Ngada tribe of the Warburton Ranges, Western Australia''. (p.393-396). Originally published in Oceania, 1938, 9: 152-155.
+
*[http://www.ausanthrop.net/research/kinship/kinship2.php Ausanthrop]
−
* Berndt, R.M. (1940). ''Notes on the sign-language of the Jaralde tribe of the Lower River Murray, South Australia.'' (p.397-402)
+
*[http://www.clc.org.au/ourculture/kinship.asp Central Land Council]
−
* Love, J.R.B. (1941). ''Worora kinship gestures.'' (p.403-405)
 
−
* Meggitt, Mervyn (1954). ''Sign language among the Walbiri of Central Australia.'' (p.409-423) Originally published in Oceania (see above).
 
−
* Miller, Wick R. (1978). ''A report on the sign language of the Western Desert (Australia).'' (p.435-440)
 
  
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[[Category:Australian Aboriginal languages]]
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[[Category:Australian Aboriginal culture|Kinship]]
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[[Category:Sign languages]]
+
[[Category:Anthropology|Australian Aboriginal kinship]]
 +
[[Category:Sociology|Australian Aboriginal Kinship]]
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[[Category:Indigenous Australians|Kinship]]
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[[Category:Marriage|Australian Aboriginal Kinship]]
 +
[[Category:Australian Aboriginal terms|Kinship]]

Revision as of 01:04, 13 October 2006

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 can prove invaluable 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.

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 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 traditional 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 so they may be assigned a skin name and interact in the "proper way" with the group, 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.

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 also have eight skin groups, shown here with some of their totems: Template:Sectstub

Male skin group Totems Can only mary
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.

Pintupi

The Pintupi of the Western Desert have a complex kinship system, made more so 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 Can only mary 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, Napangangka
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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