Tjilbruke
Tjilbruke (also Tjirbruki, Tjilbruki, Tjirbruke, Tjirbuk or Tjirbuki,) is an important
Man and creator-being
The Tjilbruke Dreaming pre-dates
The Tjilbruke story became part of the southern Kaurna
Variant spellings and versions
In about 1840, anthropologist Ronald Berndt recorded the spellings "Tjirbuk" or "Tjirbuki" from Ngarrindjeri man Albert Karlowan, as the name of a small wetland.[7] Anthropologist Norman Tindale of the South Australian Museum recorded the spelling as Tjirbruki, but Tjilbruke is the commonly used spelling today.[4]
Since the early 1980s the Williams family, of the Mullawirra and Mulla mai/Kudnarto clans, have been senior custodians of the Tjilbruke story, and Karl Winda Telfer has collaborated with Gavin Malone to share the story. Milerum, also known as Clarence Long, has also been a contributor. The Tjilbruke story is part of a bigger and more complex story known as the Munaintya Dreaming, that has been passed down through oral tradition through the years.[4]
Tjilbruke Dreaming story
The tale of Tjilbruke's journey down the east coast of Wongga Erlo/Gulf St Vincent is the best known of all Kaurna Dreaming stories, and has become a symbol of renewal of the Kaurna culture, although it was first recorded from Ngarrindjeri sources by Tindale and later Ronald and Catherine Berndt. It was recorded by Tindale over a period of many years up to 1964, but it was not until 1987 that he published the most complete version hitherto published, as The Wanderings of Tjirbruki: a tale of the Kaurna People of Adelaide.[8]
The story starts with an
While Kulultuwi was cooking the
The story goes on to tell of how six
After Kulultuwi's body had been smoked and dried,[9] Tjilbruke picked up the body and carried it firstly to Tulukudangga/Tulukudank. Here some versions of the story diverge slightly; one says that he wept at this point and his tears created this spring,[6] while another says that Tulukudangga was an existing spring at that place.[8] From Tulukudangga, Tjilbruke carried Kulultuwi's body all the way down the eastern side of Gulf St Vincent and onto and down the west coast of the Fleurieu Peninsula.[6] At sunset every night of his journey Tjilbruke cried over his nephew's body, and his tears transformed into freshwater springs at six locations:[1]
- Kareildung(Hallett Cove)
- Tainbarang(Port Noarlunga)
- Moana Beach)
- Ruwarunga(Port Willunga)
- Witawali(Sellicks Beach)
- Kongaratinga (near Wirrina Cove, or Yankalilla[6])
He arrived at a cave (perki
Saddened by these events Tjilbruke decided he no longer wished to live as a man. His spirit became a bird, the Tjilbruke (Glossy Ibis), and his body became a martowalan (memorial) in the form of the baruke (iron pyrites) outcrop at Barrukungga, the place of hidden fire (Brukunga - north of Nairne in the Adelaide Hills). Tjilbruke was a master at fire-making.[8][9]
Creation of the Tjilbruke Dreaming Track (1986–2006)
The Tjilbruke Monuments Committee was formed by Robert Edwards of the South Australian Museum (SAM), sculptor John Dowie and staff of the Sunday Mail in 1971. It was largely due to the efforts of Edwards and other non-Aboriginal people that drove the early promotion of Kaurna cultural tourism. A public appeal helped to fund the marking of the trail by plaques and sculptures, to pay homage to the Kaurna culture and to attract and educate tourists. In 1972 John Dowie created the sculpture known as the Tjilbruke Monument at Kingston Park, within the City of Holdfast Bay.[3][8]
Cairns were created at significant points along the Tjilbruke Trail articles and booklets were published in the 1980s, and the trail was included in Aboriginal Studies curricula. However, there was little input from Kaurna people at this stage.[3]
In 1981,
The Tjilbruke Dreaming Track, or Tjilbruke Dreaming Trail, marked by
In 2005, the City of Marion partnered with the
Heading south from the Tjilbruke Monument at Kingston Park, there are ten markers, located at the following places:[8]
- City of Marion:
- 1 Hallett Cove/Karildilla, at a reserve on Weerab Drive
- 2 Hallett Cove Karildilla, on Heron Way at the foreshore – site of the first spring
- City of Onkaparinga:
- 3 Port Noarlunga/Tainbarilla – at Tutu Wirra Reserve[11] – site of the second spring
- 4 Red Ochre Cove/Karkungga – site of the third spring
- 5 Port Willunga/Wirruwarrungga, Esplanade – site of the fourth spring
- 6 Sellicks Beach/Witawodli, Esplanade/Francis Street – site of the fifth spring
- District Council of Yankalilla
- 7 Carrickalinga Head/Karragarlangga, foreshore
- 8 Wirrina Cove Resort/Kongaratinga, entrance forecourt – site of the sixth spring
- 9 Rapid Bay/Patpangga, foreshore
- 10 Cape Jervis/Parawerangk, lookout car park
In 2009, a walkway was created to provide better access to Tulukudangga Spring at Kingston Park, with new interpretative signage.[8]
In the current City of Marion Reconciliation Plan, it is planned to "Collaborate with neighbouring Councils to promote the local Kaurna Tjilbruke Dreaming Tracks" in June 2022.[10]
The Tjilbruki Gateway (1997)
The Tjilbruki Gateway is a modern
Warriparinga (2001)
A
Other public commemorations of Tjilbruke
The Tjilbruke Dreaming is referred to in eleven sites around
There is a plaque at
Designed by
Other commemorations include:[8]
- 1990s: Tjilbruke Dreaming Mural, Brompton Primary School
- 1997: Cultural Path Signal Box Park, Rosewater
- 1998: Tjilbruke Dreaming Mural, O'Sullivan BeachPrimary School
- 2006: Warriparinga Walk Mural, under the Southern Expresswaybridge at Warriparinga, Bedford Park
- 2002: Kaurna meyunna, Kaurna yerta tampendi – "Recognising Kaurna people and Kaurna land", Adelaide Festival Centre, with a carved stone to represent the springs
- 2007: Towilla Yerta Reserve, Port Willunga– pavement pattern includes a tear shape, and there is interpretive signage referring to the Dreaming
- 2009: Glow / Taltaityai, Walter Morris Drive, Port Adelaide, with representations of ibis and emus
Footnotes
- Alice Rigney, who "are the driving force behind a cultural revival" and were responsible for introducing Kaura perspectives into the SA education curriculum.[3]
- ^ Van der Byl's artwork was incorporated into the Australian fifty-dollar note released in 2018[19] (still current as of 2020[update]).
References
- ^ a b "Tjilbruke Dreaming Tracks". Kaurnaculture. 16 October 2013. Retrieved 25 February 2020.
- ^ a b c "Coastal Management Study, HallettCove, SA" (PDF). Report No. R11‐008‐01‐01. Coastal Environment Pty Ltd. 14 June 2012. Retrieved 15 November 2020.
Prepared for the City of Marion.
- ^ ISBN 978-1-925261-25-7. Retrieved 17 November 2020.
- ^ a b c d e f g h i "Tjilbruke Story". Port Adelaide Enfield. 12 August 2014. Retrieved 16 November 2020.
- The University of Adelaide. Retrieved 23 November 2020.
- ^ Kaurna Elder
- ^ Schultz, Chester (18 March 2019). "Place Name Summary 7.01/07: 'Tjirbuki' or 'Tjirbuk'(Blowhole Beach)". Adelaide Research & Scholarship. University of Adelaide. Retrieved 20 November 2020.
- ^ a b c d e f g h i j k l m n Malone, Gavin Damien Francis (2012). "Chapter 10: Kaurna Ancestor Being Tjilbruke: Commemorations" (PDF). Phases of Aboriginal Inclusion in the Public Space in Adelaide, South Australia, since Colonisation (PhD). Flinders University. pp. 209–237. Retrieved 17 November 2020.
- ^ a b c d e f g "Arts and culture". City of Marion. 7 February 2018. Retrieved 19 November 2020.
- ^ a b c d City of Marion (2019). "City of Marion Reconciliation Milestones" (PDF). Reconciliation Action Plan January 2020 – June 2023 (Report). pp. 8–9. Retrieved 25 November 2020.
- ^ City of Onkaparinga (July 2017). Annual Report 2016-17 (Report).
In December the stone cairn that marks the Tjirbruki/Tjilbruke Dreaming Track natural spring at Port Noarlunga was reinstated in the reserve atop Witton Bluff. This reserve has since been named Tutu Wirra Reserve, meaning 'lookout park' in the Kaurna language. The new location for the cairn was selected through engagement with a local Kaurna elder. The cairn at Port Noarlunga is one of four Tjirbruki/Tjilbruke markers along the coastline in our region.
- ^ a b "Living Kaurna Cultural Centre". City of Marion. Retrieved 21 November 2020.
- ^ "Warriparinga". City of Marion. City of Marion. Archived from the original on 3 July 2009. Retrieved 25 July 2009.
- ^ "Living Kaurna Cultural Centre". City of Marion. City of Marion. Archived from the original on 3 July 2009. Retrieved 3 August 2009.
- ^ Elton, Jude. "Three Rivers Fountain". Adelaidia. History Trust of South Australia. Retrieved 20 November 2020.
- ^ Hough, Andrew (30 July 2014). "Water turned on at Adelaide's historic Three Rivers Fountain in Victoria Square". News Corporation. The City. Retrieved 14 December 2016.
- ^ a b "Yerrakartarta". The Rambling Wombat. 4 October 2017. Retrieved 21 November 2020.
- ^ Milika, Darryl Pfitzner. "Introduction". Aboriginal Art & Amateur Astronomy: A Confluence of Culture, Creativity, Art & Science. Retrieved 21 November 2020.
- ^ "Muriel Van Der Byl – in celebration". Migration Museum. Retrieved 21 November 2020.
- ^ "Yerrakartarta Mural, Adelaide". NixPixMix. 23 July 2012. Retrieved 21 November 2020.
- ^ a b Milika, Darryl Pfitzner. "Art Gallery". Aboriginal Art & Amateur Astronomy: A Confluence of Culture, Creativity, Art & Science. Retrieved 21 November 2020.
External links
- Nganu and Tjilbruke: a tale of two heroes on YouTube(April 2020, video, 10 mins) "This short story is used with permission from the Monash University through partnership between Kaurna Warra Karrpanthi Aboriginal Corporation and South Australian Commission for Catholic Schools, in consultation with Kaurna Elder Uncle Lewis O’Brien."
- Malone, Gavin Damien Francis (2012). "Chapter 10: Kaurna Ancestor Being Tjilbruke: Commemorations" (PDF). Phases of Aboriginal Inclusion in the Public Space in Adelaide, South Australia, since Colonisation (PhD). Flinders University. pp. 209–237. Contains many photographs of the markers on the trail, Yerrakartarta, the Tjirbruki Gateway, and other subjects, included the people involved.