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Many Australian Aboriginal cultures have or traditionally had a manually coded language, a signed counterpart of their oral language. This appears to be connected with various speech taboos between certain kin or at particular times, such as during a mourning period for women or during initiation ceremonies for men.
Awelye is still actively practised by Anmatyerre and Alyawarr peoples. Although, rapid post-colonial social and demographic changes such as the degeneration of clan family structures into smaller nuclear family units, has made it difficult for the intergenerational transmission (colloquially referred to as "holding onto") of awelye practices. [1]
One of Garma's main highlights is the nightly bunggul – traditional ceremonial dances performed each day from 4:00 pm until sunset. In these highly significant ceremonies , men, women and children from the 13 Yolngu clan groups perform a dance unique to northeast Arnhem Land.
For weeks, both men and women perform together non-sacred songs until the bullroarer is turned, representing the voice of Yurlunggur. [15] Ulmark ceremony, also known as Ngurlmak, is the final ceremony and while it involves other myths, it "re-emphasizes the fertility elements and the bisexual symbolism already present in the first two" ceremonies.
Bora is an initiation ceremony of the Aboriginal people of Eastern Australia.The word "bora" also refers to the site on which the initiation is performed. At such a site, boys, having reached puberty, achieve the status of men.
Gender is an important factor in some ceremonies with men and women having separate ceremonial traditions, such as the Crane Dance. [1] The term "corroboree" is commonly used by non-Indigenous Australians to refer to any Aboriginal dance, although this term has its origins among the people of the Sydney region. In some places, Australian ...
A Welcome to Country is a ritual or formal ceremony performed as a land acknowledgement at many events held in Australia. It is an event intended to highlight the cultural significance of the surrounding area to the descendants of a particular Aboriginal clan or language group who were recognised as the original human inhabitants of the area.
In 1837, explorer and Queensland grazier Tom Petrie wrote: "Their bodies painted in different ways, and they wore various adornments, which were not used every day." [3] [4] [5] In 1938, clergyman and anthropologist Adolphus Elkin wrote of a public pan-Aboriginal dancing "tradition of individual gifts, skill, and ownership" as distinct from the customary practices of appropriate elders guiding ...