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

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[[Indigenous Australian]] peoples traditionally classified food sources in a methodical way. Below are a few examples.
+
'''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.  
  
==Central Australia==
+
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).
  
In [[Central Australia]], people used innovative means to obtain a balanced diet.
+
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.  
  
The food categories, and their [[Arrernte]] names are:
+
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.
  
:{| class="wikitable"
+
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.
 +
 
 +
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.
 +
 
 +
==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 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.
 +
 
 +
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''.
 +
 
 +
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
 
|- bgcolor=#efefef
!Arrernte name
+
!Male skin group
!Foods
+
!Totems
!Examples
+
!Can only marry<br/>female skin group
 +
!Children will be
 
|-
 
|-
|'''''Kere'''''  
+
|Ngarrijbalangi
|food from animals; [[meat]], fat, [[offal]], blood, eggs
+
|''Rainbird, shooting star,<br/>egret''
|''Kere arlewatyerre'' ([[goanna]]), ''Kere ulkerte'' ([[perentie]]), ''Kere arntetherrke'' ([[carpet snake]]), ''Kere aherre'' ([[kangaroo]]), ''Kere antenhe'' ([[possum]]), ''Kere inape'' (porcupine ([[echidna]])), ''Kere ankerre'' ([[emu]]).
+
|Burrarangi
 +
|Bangariny
 
|-
 
|-
|'''''Merne'''''
+
|Bangariny
|food from plants; [[fruit]], [[vegetables]]
+
|''Brown hark, turtle''
|''Merne atwakeye'' ([[wild orange]]), ''Merne arrutnenge'' ([[wild passionfruit]]), ''Merne pmerlpe'' ([[quandong]]), ''Merne mwanyeme'' ([[bush tomato]]), ''Merne arnweketye'' ([[conkerberry]]), ''Merne alangkwe'' ([[bush banana]]), ''Merne arlatyeye'' ([[pencil yam]]).
+
|Yakimarr
 +
|Ngarrijbalangi
 +
|-
 +
|Buranyi
 +
|''Crane, salt water, <br/>sleeping turtle''
 +
|Kangal
 +
|
 
|-
 
|-
|'''''Ntange''''' (''Merne ntange'')
+
|Balyarriny
|edible seeds
+
|''Black tiger shark,<br/>sea turtle''
|''Merne ntange ulyawe'' ([[Pigweed]] seed), ''Merne ntange arlepe'' ([[Prickly wattle]] seed), ''Merne ntange artetye'' ([[Mulga]] seed), ''Merne ntange arlketyerre'' ([[Dead finish]] seed). ''<br>(See also: [[seedcakes]])''
+
|Kamarrangi
 +
|
 
|-
 
|-
|'''''Tyape'''''
+
|Burrarangi
|edible grubs and insects; [[witchetty grub|witchetties]], [[cicada]]s,
+
|''Lightning, rough sea,<br/>black dingo''
|''Tyape atnyematye'' ([[Witchetty grub]]), ''Tyape ahernenge'' ([[River red gum]] grub), ''Tyape ankerrutne'' ([[Coolibah]] tree grub), ''Tyape tyerraye'' ([[Cicada]]s), ''Tyape ayepe-arenye'' (Tar vine [[caterpillar]]s).
+
|Ngarrijbalangi
 +
|
 
|-
 
|-
|'''''[[Australian Aboriginal sweet foods|Ngkwarle]]'''''
+
|Yakimarr
|honey-like foods; nectar, [[stingless bee|wild honey]], [[lerp (biology)|lerp]]s, gum
+
|Seagull, barramundi,<br/>grey shark
|{{main|Australian Aboriginal sweet foods}}<br>''Ngkwarle athenge arlperle'' ([[Acacia estrophiolata|Ironwood]] tree gum), ''Ngkwarle alkerampwe'' ([[Mulga]] tree gum, ''Ngkwarle arlperrampwe'' ([[Whitewood]] tree gum, ''Ngkwarle atnyerampwe'' ([[Supplejack]] tree gum), ''Ngkwarle akikarre'' ([[Witchetty bush]] gum), ''Ngkwarle aperarnte'' ([[River Red gum]] honeydew, ''Ngkwarle yerrampe'', ([[Honeyant]]), ''Ngkwarle arwengalkere'' ([[Stingless bee|Native bee honey]]), Ngkwarle untyeyampe ([[Corkwood]] flower nectar).
+
|Bangariny
 +
|
 +
|-
 +
|Kangal
 +
|''[[Barramundi]],<br/>grey shark''
 +
|Buranyi
 +
|
 +
|-
 +
|Kamarrangi
 +
|''Rock, pelican, [[brolga]],<br/>red dingo''
 +
|Balyarriny
 +
|
 
|}
 
|}
  
Some other category words from [[Arrernte]] that are used in relation to food include:
+
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.
  
*''Thipe '' fleshy flying creatures; birds (not emus), bats
+
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.
*''Kwatye'' water in any form, sources of water; water, rain, clouds
 
*''Arne  '' trees, shrubs, bushes, woody plants, some grasses
 
*''Ure  '' fire, things to do with fire.
 
  
==Top End==
+
===Pintupi===
In the [[Top End]], seafood plays an important part in the diet. The food groups and their [[Yolngu]] names are:
+
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:
  
:{| class="wikitable"
+
:::{| class="wikitable"
 
|- bgcolor=#efefef
 
|- bgcolor=#efefef
|+'''''MARANHU'' (foods)'''
+
!Gender
!Yolŋu name
+
!Skin name
!Foods
+
!First marriage</br> preference
 +
!Children will be
 
|-
 
|-
|'''''Murnyaŋ'''''' </br>
+
|'''Male'''
(plant or vegetable food)</br>
+
|Tjapaltjarri
Alternative names: '''''Dhäka<u>d</u>atj; Ŋayaŋay', Buku-bira''''''
+
|Nakamarra
|'''''Gonyil'''''</br>
+
|Tjungurrayi, Nungurrayi
(meat, shellfish, eggs)</br>
 
Alternative names: '''''Matha-yal, Merrpal'Matha-bira,</br> Ŋä<u>n</u>arr-yal'''''
 
 
|-
 
|-
|'''1. ''Borum'''''— fruits
+
|'''Female'''
|'''1. ''Warrakan''''''— land animals and birds
+
|Napaltjarri
 +
|Tjakamarra
 +
|Tjupurrula, Napurrula
 
|-
 
|-
|'''2. ''Guku'''''— bee products
+
|'''Male'''
|'''2. ''Miyapunu'''''— marine mammals
+
|Tjapangati
 +
|Nampitjinpa
 +
|Tjapanangka, Napanangka
 
|-
 
|-
|'''3. ''Ŋatha'''''— root foods
+
|'''Female'''
|'''3. ''Maranydjalk'''''— rays and [[shark]]s
+
|Napangati
 +
|Tjampitjinpa
 +
|Tjangala, Nangala
 
|-
 
|-
|'''4. ''Manutji Ŋatha'''''— seeds
+
|'''Male'''
|'''4. ''Guya'''''— [[fish]]
+
|Tjakamarra
 +
|Napaltjarri
 +
|Tjupurrula, Napurrula
 
|-
 
|-
|'''5. ''Mudhuŋay'''''— [[cycad]] foodstuffs
+
|'''Female'''
|'''5. ''Maypal'''''— [[shellfish]], crabs
+
|Nakamarra
 +
|Tjapaltjarri
 +
|Tjungurrayi, Nungurrayi
 
|-
 
|-
|
+
|'''Male'''
|'''6. ''Mapu'''''— eggs
+
|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
 
|}
 
|}
  
The old people would talk about the need to eat from both ''murŋyan''' and ''gonyil'' food groups and the need to supplement their diet with ''gapu'' (fresh water). While this balance was maintained, the people knew they were eating correctly.<ref> Richard Trudgen, below</ref>
+
Each person therefore has a [[patriline|patrimoiety]] and a [[matriline|matrimoiety]], a father's and a mother's skin group.
 
 
When the men would come back from the [[magpie goose]] hunt, they would be craving ''murnyaŋ'' foods after having eaten so much meat and eggs. While the women, children and old people back in the camps would be looking forward to ''gonyil'', Magpie goose meat and eggs, after eating so much ''murnyaŋ'''.<ref>Thomson, Donald and Peterson, Nicolas, ''Donald Thomson in Arnhem Land'', [[Miegunyah Press]], 2003, ISBN 0-522-85063-4, p 158.</ref>
 
  
 
==See also==
 
==See also==
* [[Bush tucker]]
+
*[[Australian Aboriginal avoidance relationships]]
* [[Australian Aboriginal sweet foods]]
+
*[[Australian Aboriginal English]]
 +
*[[List of Indigenous Australian group names]]
 +
*[[Noongar classification]]
 +
*[[Indigenous Australians]]
 +
*[[Warlpiri#kinship|Warlpiri kinship]]
  
 
==References==
 
==References==
<references/>
+
*Binnion, Joan (1979) ''The Lardil People of Mornington Island (Student Handbook)'', Aboriginal Community College, Port Adelaide.
*Trudgen, Richard, ''Why Warriors Lie Down and Die'', ARDS, Darwin, 1996, ISBN 0-646-39587-4, p 140
+
*Hansen, Kenneth C. and Lesley E. Hansen, 1979, ''Pintupi/Luritja kinship'', Alice Springs, NT, Institute for Aboriginal Development.
*Turner, Margaret-Mary, ''Arrernte Foods, Foods from Central Australia'', IAD Press, Alice Springs, 1994, ISBN 0-949659-76-2 pviii
+
*[http://ausanthrop.net/research/kinship/ Ausanthrop kinship tutorial]
 +
*[http://www.ausanthrop.net/research/kinship/kinship2.php Ausanthrop]
 +
*[http://www.clc.org.au/ourculture/kinship.asp Central Land Council]
  
[[Category:Bushfood]]
+
[[Category:Australian Aboriginal culture|Kinship]]
[[Category:Australian Aboriginal culture]]
+
[[Category:Anthropology|Australian Aboriginal kinship]]
[[Category:Indigenous Australian culture]]
+
[[Category:Sociology|Australian Aboriginal Kinship]]
[[Category:Australian Aboriginal terms]]
+
[[Category:Indigenous Australians|Kinship]]
[[Category:Nutrition]]
+
[[Category:Marriage|Australian Aboriginal Kinship]]
[[Category:Diets]]
+
[[Category:Australian Aboriginal terms|Kinship]]

Revision as of 05:37, 19 December 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 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 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 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.

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 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