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Protection of Mother of Life

Introduction

With very little documentation of Origine’s religiosity, postcolonial is available primarily due to the disbandment of the traditional structures of tribal society with the colonial authorities’ deliberate strategy to enact genocide on the original inhabitants through administration. 

One must remember that the ancestral peoples did not write their language. It was not until the first studies by postcolonial anthropologists and academics that the original oral traditions became text. Translations are based on a somewhat myopic perspective of the conquerors and most of the information collected from surviving tribal peoples who were either enslaved or incarcerated in those times.

“All the Tribes from Nerang to the Clarence spoke variations of the great “Yoocum-Yoocum” dialect [Yoocumbah], which went west to New England and down to the head of the Condamine at Warwick, where it joined the Wacca-Wacca of the Darling Downs”…Metson 1894

The “Yoocum-Yoocum dialect extended from the Logan River south midway between the Clarence and the Belinger River, and all New England from Armidale to near Warwick, whence it was joined by the Wacca-Wacca of the Darling Downs, the dialect which came down the north side of the Brisbane River to the sea and Toorbul Point and down the Burnett to the sea at Bundaberg”..Metson 1923

And then there was the Rev. Hugh Livingstone, a Presbyterian minister who resided in the Richmond District for Ten years between 1876 and 1886 [Rowland et al. 2001]. In 1892 Livingstone published a paper entitled.

‘A short grammar and vocabulary of the dialect spoken by the Minyug [Minyung] people on the North East Coast of NSW’. The contents of this paper are generally well known and have been extensively quoted and cited in the literature [ see, for example, Sharpe 1985, Steels 1983, Crowley 1978]. According to Livingstone, the people occupying the Byron-Brunswick area spoke ‘Minyug’, [that is, the people who say minyug for what?], one of several dialects of an unnamed language that was spoken over a large area from the Clarence River in NSW to the Albert River in Qld [Mckeown2007; Curr1877]

 “Classic Invasion rationalisation, collecting the ethnographic data on the Origine’Tribes on the southeast coast of Australia of the Moreton Clarence Basin, the colonial authorities revealed the Origine people all spoke a similar dialect across Australia. The Tweed coast, a specific east coast location, was strategically chosen as the state borders of New South Wales and Queensland. The Commonwealth forefathers effectively ‘divide and conquer’ the Yoocum-Yoocum Origine moiety, the eastern cultural block to the Feathered Serpent moieties deftly eradicating their old-world lore’ by drawing a line on a map where no line had ever been before. Right through the very beginning of the Rainbow Serpent Culture of Australia effectively crushes the serpent’s head and creates a domino effect that disperses the matristic Skinlore, Kinships and ‘connections-to-country’ across the continent with one killer blow.

Tribal Dispersal

The plan is diabolical and straightforward. Eradicate all evidential existence to the original inhabitants’ culture, religion, and spiritual systems that encompass Origine society and destroy the belief structures embedded in the earth and the Origine’ place of origin, hence the forced relocation of people from their ancestral lands. 

The plan follows massacres between 1842 to the 1860s. Maternal Grandmother’s first offspring was born in the early 19th century, after the massacres. Her parents had miraculously survived and were born into what given the term “Inherited Hopelessness.” In 1893 the notorious ‘Aborigine Protection Board was established to ‘control the “native problem.” Colonists seized the opportunity of Origine’s people, who were half white heritage. Origine blood reflected in these liaisons’ fair-skinned children, and the plan hatched to blot out their Origine heritage. 

By 1896 the colonist began the forced removal of fair-skinned children from their families and sent them to institutions to’ whiten and annihilate their cultural identity through the government’s white assimilation policy to breed out the Origine’ altogether. 

“The Tweed coast is the Ngarakbul tribe. The first Keepers of Origine Lore on the Australian continent retain the complete history of the universal creation in the oral format. Starlore culture. The Githabul tribe are the ancient marriage clan of the Ngarakbul. Continent’s cultures. It is a Matristic culture – not matriarchal, not patriarchal. Instead, a Partnership The Dreamtime Matristic waterlore The song[line] of creation commences on the continent’s most easterly geographical sites. It then travels across the continent’s most easterly Australia, following the stars. However, the sea levels change over time, so the ancient lore sites move here on earth. Nevertheless, the stars remain the same, so the Higher Lore NEVER changes.”

Review

The Githabul speak of half-human beings recorded in their Bootheram, the Ngarakbul Githabul word for Dreamtime LORE or LAW of all creation. 

In the Bootheram of the ‘Alcheringa’, a comparatively small number of individuals were half human and half animal or half plant…The Ngarakbal Githabal say that these ancestors did not ‘come here’ but were ‘made here ‘…that they are the original Carpet-snake Clan…The Bootheram records them as being created by ‘God’- Babbarra is one Ngarakbal Githabal word for describing God. Duramulan is another.

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Bootheram teaches that these half-human creatures were endowed with far greater powers than any living men or women now possess. They could walk either on the earth or beneath it fly “through the air”; They were the children of ‘God’ and inherited a portion of the qualities of their creator. These small few people were themselves ‘demi-gods. These ‘demi-gods’ are the ancestors of the existing totemic clans’ of Australias Family’s Ancestors, Nimbinje as the Ngarakbal Githabal call them – or the “Hairy fellas” who were the original clans of the Carpet-snake totemic clans. These beings went all over the country, creating the djurebil (sacred site), shaping and forming the landscape and sacred ceremonies, songs and dances for the people to enact throughout time as a memorial to the Lores of creation and the creative ancestors. Origine’ Cultural Starlore

Matristic Starlore Author & Lecturer Stella Starlore

AUGUST 24, 2014STELLASTARLORE

Summary

The above statements refer to as one of the author’s few people. This significance is in response to a ‘ Prologena to the History of Indigenous Australian Prophetic Consciousness by Vassilios Adrahtas.

Adrahtas states, “that in exploring ‘the possibility of “identifying” a prophetic consciousness in postcolonial indigenous Australian religions”, Adrahtas recognising “not a single book, chapter or even an article” related to an existing prophetic consciousness among the indigenous populations and any studies needs preliminarily to address three questions: firstly, is such prophetic consciousness a plausible subject of study. Secondly, is there an objection to such a study? Thirdly if such a study was undertaken, how would it be circumscribed? 

In the opening statement, Adrahtas reasons the “indisputable presence of Australian Indigenous Christianity. If there is such a Christianity, and if Christianity, in general, is a prophetic religion par excellence, then why should not prophetic indigenous consciousness exists in Indigenous postcolonial religion and “how tightly or loosely is indigenous prophetic consciousness connected to Christianity.” It is a fair assessment but can not compare.

 Maternal Grandfather was semi-illiterate and a fully initiated man among the last group of men in NSW to be “put through the rules” in 1932. He made three prophetic statements in the early 70s. A black man will run the world; money will be plastic, and the Fourfold Prophecy, ‘ the first will be last, and the last will be first. The missionary made inroads on the reserve. Maternal Grandmother became Christianised in her early teens but never actively participated in the church programs born of traumatised massacre survivors. It was easier to identify with a religion recognised as taking on the “white man ways.” To be left “in peace.” Resistance was futile. 

The massacre stories maternal Grandmother began telling at five years old. The colonial squatters (collegiate) landowners killing indigenous people on sight were seen as vermin, pests and a “threat” to their livestock. Maternal Grandparents are the first generation following the massacres and the last of the ‘ promised marriage, the cultural traditions still intact. Maternal Grandfather was born in the late 1800s and began training in the ‘ Keepara (men’s initiation knowledge) at puberty; his father’s lineage was the last ‘ Keepers of the Keepara. 

The National Parks and Wildlife Service record the ‘ men’s business. The knowledge was retained and handed back to a sibling in 2006 in the rightful line. Maternal Grandfather, of course, was not a practising Christian. He possessed prophetic insight, which manifests—in maternal ancestors of the tribal priesthood. Holy men.

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