By HAVILAND JOHN B
Barrow element, at the a long way northern coast of Queensland, Australia, used to be the house of diverse Aboriginal teams. For numerous centuries those indigenous humans labored the ocean, the rivers, and the forests, memorializing the panorama and its animals in a wealthy physique of songs and folktales. With the coming of Europeans in the course of a succession of gold rushes in Queensland, even if, they have been pushed clear of their place of origin. John Haviland, an American anthropologist, and Roger Hart, an aged Barrow aspect Aborigine, reconstruct a few of that physique of oral literature the following. Hart narrates a sequence of reports approximately "Old guy Fog," who strikes concerning the geographical region speaking with curlews, lizards, dingoes, foxes, and snakes, studying their methods and sometimes anguish their methods. a lot of those tales aspect to classes on how the Aboriginal peoples realized how one can dwell during this tricky state, the place resources of unpolluted water are few and hazards many. They handle ritually robust "story places," issues at the land that own particular value. whereas noting the irony of the folkloric company ("what have been as soon as ethical stories for initiated adults became 'fairy stories' for kid's books"), Haviland presents worthwhile observation on Hart's tales, which shed gentle at the ethnography and average historical past of Australia. --Gregory McNamee
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Extra info for Old Man Fog (Smithsonian Series in Ethnographic Inquiry)
They pulled up again to have another look. Wurrbal had already gone on, turning north now. Off they went again. But every time they stopped to look at the water, it was still. The big flood had already passed. Old Fog was still ahead of them, pulling the fish along in his net. Finally the two Magpies came right to the mouth of the river. They looked around. Where was he? They looked north, and they saw that Fog had tied his net to a rock just north of the river mouth. He had released all those fish into the sea.
Surviving groups of Aborigines fled farther into the hinterlands or took up a parasitic existence on the fringes of newly sprouted towns. Within ten years, by the mid 1880s, the scattered remnants of the original Aboriginal tribes from the Cooktown area were in a sorry state. Both church and civil authorities began to take steps to organize Aboriginal lives on lines more amenable to European hopes and plans. In 1886 Bavarian Lutheran missionaries, with support from local police and the Queensland government as well as from missionary societies in South Australia and in Germany, opened the mission at Cape Bedford.
Celebrations planned for the anniversary of the arrival of Rev. Schwarz at Cape Bedford drew several of the oldest men, with me tagging along, back to the old mission site to clean up some of the ruined buildings, to label them for a commemorative visit, and to fossick10 around for mementos of the early mission days. In the company of these community elders, on expeditions to sites throughout the mission reserve and beyond, history was always in the Page 9 air, and talk traced ambivalent trails.