2011 - Theses - Flinders University

2 South Australia Dorothy Tunbridge in association with the Nepabunna Aboriginal School and theAdnyamathanha people of the Flinders Ranges, Flinders Ranges Dreaming (Canberra: Aboriginal Studies Press,1988). P183 Andrew Coulthard and Bernhard Schebeck, 'Atynyamatana Story: Boning a White Man,' (1967).4 Peggy Brock, Yura and Udnyu: A History of the Adnyamathanha of the Northern Flinders Ranges (Netley SA:Wakefield Press, 1985). P36,37; EL Walpole, The Hamilton at Moolawantana, State Library of South Australia,Adelaide.5 South Australian Department of Education, The Adnyamathanha People: Aboriginal People of the FlindersRanges. An Aboriginal Studies Course for Secondary Students., Aboriginal Studies 8-12 (Education Departmentof South Australia, 1992). P57 A Note on Language: The written form of the language is still being documented(Education Dept of SA, p56). At present, several systems of orthography exist for the Adnyamathanha language.This text uses quotes and words from several of these texts, and in each case uses the orthography of theparticular source referenced.6 B Schebeck, 'The Adnjamathanha Personal Pronoun and the 'Wailpi Kinship System.'' Pacific LinguisticsSeries A 36 (1973). ; Luise A Hercus and Isobel M White, 'Perception of Kinship Structure Reflected in theAdnjamathanha Pronouns.,' Pacific Linguistics Series A 36 (1973). The work of these linguists on aspects of‘Adnjamathanha’ language demonstrates the ‘intricate’ nature of the system: …’this intricate pronominalstructure consists of ten series of pronouns. Which series is used depends both on the kin relationship of thespeaker to the referrents, and the relation of the referrents to each other.’ (Hercus and White p49). Further,Schebeck (p23, 24) discusses the relationship of the term ‘Adnjamathanha’ used as a collective term by thepeople today, with other group names such as ‘Wailpi’, used by anthropologists on the basis of earlier research.Between earlier anthropological collection of language, and Schebecks research, changes and merging of precontactgroupings has lead to both loss and integration of language. Rebecca Forbes arrived in the FlindersRanges during a time of great change and flux in culture and presumably language, and the negotiation of thisprocess amongst native speakers would have added to the complexity of Rebecca’s encounter with languages ofthis region, perhaps leading her to say, as reported by Hill: ‘Although my two sons speak mostly the aboriginallanguages, I have never learned them – there are too many.’ (E Hill, The Great Australian Loneliness: A ClassicJourney around and across Australia (Potts Point: Imprint, 1940). P272 Italics mine)7 Dorothy Tunbridge in association with the Nepabunna Aboriginal School and the Adnyamathanha people ofthe Flinders Ranges, Flinders Ranges Dreaming. P68 Dorothy Tunbridge in association with the Nepabunna Aboriginal School and the Adnyamathanha people ofthe Flinders Ranges, Flinders Ranges Dreaming. p93-959 Dorothy Tunbridge in association with the Nepabunna Aboriginal School and the Adnyamathanha people ofthe Flinders Ranges, Flinders Ranges Dreaming. p8610 Education, The Adnyamathanha People: Aboriginal People of the Flinders Ranges. An Aboriginal StudiesCourse for Secondary Students.p168 A photograph from Wooltana station 1917 describes the people in thepicture as ‘The Coulthard and Johnson families in front of their camp shelter.’11 Clifford Coulthard and Desmond Coulthard Christine Davis, Heritage Team, The Flinders Ranges: AnAboriginal View, Reprinted with amendments. ed. (Adelaide: Aboriginal Heritage Branch, Department ofEnvironment and Planning, 1986). P1781