Peramangk facts for kids

Quick facts for kids Peramangk people
aka: Peramarma, Tanganekald, Mereldi, Merildakald, Marimejuna, Wangarainbula, Mount Barker tribe, Ngurlinjeri, Tarrawatta (Tindale)
Approximate location of the Peramangk territory, according to Tindale.
Hierarchy
Language family:	Pama–Nyungan
Language branch:	Yura-Thura
Language group:	Peramangk
Group dialects:	Dharuk, Gamaraygal, Iora
Area (approx. 1,100 square kilometres (420 sq mi))
Bioregion:	Adelaide Hills, Fleurieu Peninsula
Location:	Adelaide Hills and Fleurieu Peninsula South Australia, Australia
Coordinates:	34°55′S 138°55′E / 34.917°S 138.917°E / -34.917; 138.917
Mountains:	Southern Mount Lofty Ranges, Barossa Ranges
Rivers:	Includes but not limited to - Marne River, North Para River, South Para River, North Rhine River - Uppermost reaches of the Sturt River - Upper and middle reaches of: Onkaparinga River, Myponga River, Reedy Creek, River Torrens, River Angas, Finniss River, Bremer River, Mt Barker Creek, and their tributaries; along with many other Adelaide Hills creeks such as Tookayerta Creek, Meadows Creek and Blackfellows Creek in the south up to Duckponds Creek in the north.
Notable individuals
Parruwonga-burka, Monarta and leaders past, present and emerging.

The Peramangk are an Aboriginal Australian people. Their traditional lands include the Adelaide Hills in South Australia. They also lived in areas west of the Murray River and in the northern part of the Fleurieu Peninsula.

Some early European settlers called a specific group of Peramangk people the "Mount Barker tribe." This was because many of them lived near Mount Barker. Peramangk country stretched from Angaston and the Barossa Range in the north. It went south to Myponga, east to Mannum, and west to the Mount Lofty Ranges.

In the 1800s, reports showed that different Aboriginal groups in the Adelaide area had various relationships. These groups included the Kaurna, Ngarrindjeri, Ngadjuri, and Peramangk peoples. They traded, married each other, and sometimes competed. They often met on Peramangk land. The arrival of Europeans may have made conflicts between these groups worse.

After Europeans settled in the Adelaide Hills, many Aboriginal people, including those of Peramangk heritage, were moved to missions. These missions were set up by churches and the government. Many Peramangk people may have joined with the Kaurna, Ngarrindjeri, or other groups. However, not everyone was forced to leave their traditional lands. In recent years, efforts have been made to find Peramangk descendants. Schools, churches, and local councils in the Adelaide Hills often hold "Welcome to Country" ceremonies. These events are hosted by Peramangk elders and artists.

Peramangk Family Groups and Lands

The Peramangk people had several family groups. Some of their names include Poonawatta, Tarrawatta, Karrawatta, and Merelda. Even though some parts of Peramangk culture changed after European settlement, many families still have Peramangk ancestors.

Norman Tindale, a researcher, spoke with Peramangk descendants. He wrote down the names of at least eight family groups.

• The Poonawatta lived west of Mount Crawford.
• The Yira-Ruka (Wiljani) lived east, near Mount Torrens and Mannum.
• The Tarrawatta's lands went north to Angaston.
• The Karrawatta (west) and Mutingengal (east) lived north of Mount Barker.
• The Rungang, Pongarang, and Merelda lived south of Mount Barker, down to Myponga.

The Peramangk territory was shaped like a crescent moon. It stretched from Myponga to Sandy Creek, following the western side of the Mount Lofty Ranges. The eastern border followed the eastern hills to Mount Karinya. The northern border was along the south bank of the Gawler River. They could reach the River Murray at places like Mypolonga and Wongulla.

After Europeans arrived, the Peramangk territory changed as their population decreased. Their lands then included areas from Clarendon to Tungkillo. This new area also went along Salt Creek to Mypolonga, then to Strathalbyn, and south to Currency Creek. The original Peramangk territory had clear natural boundaries. These boundaries are supported by ancient art sites and stories like the Tjilbruke Songline.

Peramangk Language

The Peramangk language is part of the larger Pama-Nyungan language group. Experts like Bowern (2011) classify it as a Lower Murray language. When Norman Tindale spoke with Robert 'Tarby' Mason, he learned that the Peramangk language was connected to groups as far north as Lake Victoria. This shows their close ties with the Ngangaruku, Ngaiawang, Ngadjuri, Ngarkat, and Maraura peoples. They also had a clear connection with the Kaurna people and their language.

Dreaming Stories

Dreaming stories are important traditional tales that explain the creation of the world and how people should live. Here are some Peramangk Dreaming stories:

• Montongenggl – A story about two children in a stringy bark tree.
• Yurebilla – The Giant whose body became the Mount Lofty Ranges.
• Two Mates – Two friends who traveled from far north to visit the Peramangk people at Mount Lofty.
• Tjilbruke – The Water and Fire Man who traveled across Peramangk land. His journey marked the boundaries of their territories. His body is now part of the Mount Lofty Ranges.
• The Mingka Bird – A small bird that lived on Mount Barker. It announced when visitors were coming or when someone loved was about to die.
• Tak:Oni – Little Spirit Men who would throw stones at campers at night if they went too far from the fire.
• Kadli-Umbo – The Wild Dog Rainbow whose colors can be seen in the waters of Kaiserstuhl Creek.
• Nurrunderi – The father of the Ngarrindjeri people.
• Nganno the Giant – Nganno's son was killed. Nganno traveled widely to find the killer, naming places as he went. He created rivers and filled them with yabbies and fish. After finding and killing the murderers, he returned home. His people did not recognize him because he had changed so much. They ran into the sea in fear and became sea creatures. When Nganno fell, his body became the Mount Lofty Ranges. His ears became Yurre-idla (Mount Lofty & Mount Bonython), his eyebrow became Picca-idla (Piccadilly), and his neck became Ngariatpa (Nuriootpa).

Life Stages and Traditions

Both Peramangk women and men went through different stages of life. Each stage was marked by special ceremonies.

Life Stages for Peramangk Women

Peramangk women, also known as Karnumeru (Hill People), moved through various life stages as they grew older. These stages prepared them for their roles in the community.

Takanna: Young Girls

Before puberty, young girls lived with their families. They were raised by their uncles' wives and the older women. They learned daily tasks by joining the women. In early childhood, girls were often promised in marriage to older men. These arrangements usually happened unless something major, like the promised man's death, changed things.

When puberty began, young girls had their first initiation ceremony. They were held down by senior male family members and covered with a skin rug. Older women then plucked out all their hair, except for their head hair. During this, they recited special words to mark the girls' entry into womanhood.

After this, the young women were covered in red ochre mixed with animal fat. They then lived with older women in a separate camp, away from the main camp and unmarried young men. Here, they learned the secrets and laws of their family. They were taught Dreaming stories and traditions. Then, they would go to live in their new husband's lands. A family's totem (a spiritual symbol) was passed down through the female line. This meant children would have the same totem as their mother.

Young women usually moved to live with their husbands around age 12. Close relatives were not allowed to marry. Often, young women married older men and might be the youngest of two or more wives. Some men had up to four wives. Once a marriage was decided, the young woman would take her net bag with tools and objects for her new life. She would then go to her husband's camp and his family's lands.

Mangkarra: Shoulder Scarring

When young women arrived at their husband's family group, their learning continued. The older women of the new family guided them. They learned the local Dreaming stories and laws. They also learned the skills and duties needed for their new roles. Women rarely became mothers before age 16. Before then, they would have their second initiation rite, called Mangkarra. This involved scarring their shoulders. After this, the young woman could take part in all family activities as her education continued.

Tukkuparka: New Mothers

After the Mangkarra ceremony, a young woman was called a Tukkuparka. She kept this title while learning to be a wife and after giving birth to her first child. Now married, she was welcomed into the world of adult women. After her first child, her belly was scarred. This was done again after each child she had.

Tukkupurlaitya: Gaining Knowledge

A woman with two children had limited access to secret knowledge. She learned stories and ceremonies but only their general meaning. Some knowledge was hers alone, while she shared parts of others. As she moved between groups, her Dreaming knowledge covered a wider area, often beyond her birth country. For example, Monarta of Echunga married John Mason Snr, whose country stretched from Mount Barker to Nairne, Wall, and Mypolonga.

Tukkuangki: Women of Full Knowledge

If a mother had two or more children, she was taught the full knowledge of women's business. Her understanding of the land and her responsibilities grew with her experiences. She could now help with the initiation of younger women. She became known as Tukkupartapartanna, a woman of knowledge. At this stage, she would gain more scars on her arms and chest. After having several children, older women were often married to much younger men, around 25 years old. Eventually, they were often replaced by younger women. The older women then had to teach these younger women the ways of the family group. They also taught the young men their responsibilities as husbands and fathers.

Ngamma Ngamaitya: Elder Women

These stout, older women had shoulders, arms, stomachs, and chests covered with mangkamangkarranna scars. They had full knowledge of the Dreaming and laws to pass on to the next generation. They were often mothers and grandmothers to many children. The secrets of their totemic connections were passed down through the female line. This ensured their knowledge spread far beyond their birth country. Elder women often began preparations in spring when the Seven Sisters constellation (Mangkamankarranna) appeared. These seven young girls were promised wives who lived separately under the guidance of the Ngamma Ngamaitya.

Weddings for young women usually happened in late spring or early summer. These events took place far from their homelands, as different family groups gathered. These gatherings of many language and culture groups could include hundreds of people. The purposes of these meetings were many: trade, settling disagreements, marriages, and performing and exchanging ceremonies, stories, and laws. The location of these "Rainbow Ceremonies" changed depending on the time of year, the groups attending, and a larger cycle that decided who would host the gathering, where, and when.

Life Stages for Peramangk Men

Like the women, Peramangk men went through five different life stages as they aged. Each major step in their lives was marked by a ceremony that moved them to the next stage.

Kurkurra: Young Boys

In the earliest stage of a boy's life, he was called a Kurkurra, an uninitiated boy. From birth until about age 10-12, he had few rules. He lived with his mother or her sisters and was raised among the women. He joined them in their daily tasks. This carefree time was perhaps the only period when he could do as he pleased. He watched older boys and men and copied their activities. He played games to practice skills he would need later, like using a toy spear (kutpe), hunting, tracking, and gathering food. He also imitated the dancers in the ceremonies performed by older men.

Wilya Kundarti: First Initiation

Around puberty, or just before, a Peramangk boy entered an intermediate life stage. At about 11-13 years old, he had his first initiation ceremony, the Wilya Kudnarti. Surrounded by older men and women of his family, the boy was gently beaten with fresh eucalyptus branches. Then, his elders held him and placed him on a bed of gum leaves. A senior man would make cuts on his own arm, letting the blood cover the boy's whole body. After this, the boy was allowed to carry a wirri (for killing birds) and a small wooden spade (karko) for digging grubs.

Once boys reached this stage, preparations began for their full initiation into adulthood. This next step would not be done by their immediate family elders or in their own country. Instead, it would happen at the next Rainbow Ceremony, where the boys would be initiated into the mysteries of early adulthood.

Marnitti: Becoming an Adult

After disagreements were settled and before dances were performed, older men and women met to decide who would be initiated into adulthood. Both young girls and boys were chosen from the groups present. The older men (usually the mother's male relatives) of the visiting family group performed the Marnitti ceremony early in the morning.

After this ceremony, the young man began to live as an adult. He was taught what he needed to know to be a full member of adult society. He lived apart from the rest of the family with the older men. He went on many trips around the country, learning about its resources, stories, and other important knowledge for daily life. At this stage, he was known as a "Ngarilda," a young unmarried man. After some time, he might again mix with the women and could have girlfriends. His future wife was chosen from among the older women, but he was not allowed to marry her until after his final initiation.

Wilyaru: Full Adulthood

Around age twenty, a Peramangk man was ready for his final initiation into full adulthood. He would be taken to a sacred place far from his family's main camps. He would be tattooed (Mangka Bakkendi – to make cuts in the body) across his shoulders and chest. This was done with a sharpened, sacred piece of rock crystal (Kauwemuka). During this long and painful process, the young man would live apart from his family. He would travel to all the different places sacred to his people.

One place where Peramangk men had their Wilyaru ceremony was at Woodchester Falls. This place was sacred to the Peramangk, Ngarrindjeri, and Kaurna peoples. Other sacred places for Wilyaru ceremonies were at the falls at the head of Salt Creek and at Waterfall Gully. The scars Peramangk men received were three "chevron" tattoos across the shoulder blades, chest, and upper arm (Mangka). These scars showed everyone that the person was a fully initiated man with all the rights and responsibilities that came with it.

Between the end of this ceremony and usually before age 25, the Wilyaru man would take a wife. Often, she was an older woman who might be a widow or divorced. She often had children that the new husband (Yerlinna) would have to care for and help raise. He did not do this alone, but these responsibilities taught him about caring for a family (Ngadla: Step-father). A man who could not properly provide for his new family had little chance of gaining younger wives in the future.

Burka: Elder and Leader

The fifth and final stage of a man's life came with greater maturity, long after he became a Wilyaru. By then, he was an older man, usually with two or more wives and several children (Yerlitta/Father). A Burka man was often seen as the head of his family. He was an elder with great knowledge. He could be asked to help settle disagreements between individuals and different family groups. He would arrange marriages, plan and lead initiation ceremonies for younger members, lead songs and dances, and negotiate travel through other groups' lands.

A Burka man's power was shown by his ability to provide for his family. This was reflected in the number of wives and children he could support. Often, a Burka's wives would be much younger than him. Their marriages to him would have been arranged at a Rainbow ceremony not long after their birth. Peramangk Burka men like Parruwonggaburka ("King John") had responsibility and traditional ownership over a piece of land (pangkara). John's country stretched from Mypolonga to Echunga. He was the traditional guardian of the Dreaming Lore for that pangkara. Parruwonggaburka was the father of Monarta, who married John Mason. When he died, ownership of the land passed to a responsible male relative.

Yammaiamma or Nurrullurrulla: Special Powers

There was another, much rarer stage for some Peramangk men. At the time of European arrival, some Peramangk people were known for having powerful magic. Early European settlers noted the fear that Peramangk "Sorcerers" caused in neighboring groups. It was a rare and powerful person who became a Yammaiamma or Nurrullurrulla. The Peramangk shared much magical knowledge with their northern relatives, the Ngadjuri. Barney Waria, a senior Ngadjuri Elder, spoke about the creation of a "Mindaba" (Yammaaimma/Nurrullurrulla) man and his powers and responsibilities.