Yued

Yued (also spelt Juat, Yuat and Juet) is an region inhabited by one of the fourteen groups of Noongar Aboriginal Australians who have lived in the South West corner of Western Australia for approximately 40,000 years.[1]  Aboriginals in the Yued region share many similarities with the Noongar culture and the Yued language is a dialect of the main Noongar language.

Yued

Bibbulmun, Jun-ar
Yued, also called Juat, in relation to other Noongar tribes
Total population
600 (2016, est.)
Regions with significant populations
Moora
Languages
Yued (dialect of Noongar)/ Aboriginal English
Related ethnic groups
Noongar Aboriginals and 13 of its other groups- Amangu, Ballardong,Kaneang, Koreng, Mineng, Njakinjaki, Njunga, Pibelmen, Pindjarup, Wardandi, Whadjuk, Wiilman and Wudjari.

European settlers first visited the Yued region in the 17th Century. However, it was not colonised until George Fletcher Moore’s visit in 1836.[2][3] Subsequently, in 1846, Spanish Benedictine Monk, Rosendo Salvado created a Catholic missionary institution housing some Yued Aboriginals, resulting in the development of the only Monastic Town of New Norcia in the Yued region and subsequently in Australia.[4] Later impacts of the European settlement include the introduction of governmental assimilation policies such as the Aborigines Act 1905 which prompted the creation of settlement camps such as the Moore River Settlement, contributing to diseases within the Yued population as well as their displacement from the region.[4][5] There are ongoing projects to preserve the Yued culture including the establishment of Native Titles, heritage plans and active cultural community programmes.[6][7]

Language

At the time of European Settlement, the Yued language was one of the 13 dialects of the Noongar language.[1] The Yued Language specifically belongs to Djiralay (northern dialect), one of the three main dialect groups within the Noongar region. The other two include Kongal-Boyal (south eastern dialect) and Kongal-Marawar (south-western dialect).[8]

List of common Noongar words and its different versions in the 3 dialects[9]

English	Djiralay (northern dialect)	Kongal-Marawar (south-western dialect)	Kongal-Boyal (eastern dialect)
Spear	Kidji	Kitj	Kitja
Woman	Yaku	Yaka	Yok
Tooth	Ngarlku	Ngorlka	Ngorlak
Witchety grub	Bardi	Berda	bert

However, after colonisation, the number of fluent Yued speakers fell due to cultural assimilation policies which prevented Aboriginals from practising their native language.[10] As a result, contemporary Yued Aboriginals speak a dialect of the English language known as Aboriginal English with very few fluent speakers left.[11]

Names

There is a lack of concrete evidence to support that the endonym for this region was Yued and some sources suggests that it is rather a name used by non-Yued people to refer to the region.[6] However, there is proof that in the 18^9th century, the people in the Yued region, specifically in New Norcia referred to themselves as "Jun-ar" as used within the historical memoir of Rosendo Salvado.[12]

Research also suggest that the Yued region was referred to by local Noongar people as Minnalyungar (general name given by northerners, meaning ‘Southern People’), and Jaburu-Jungara (Whadjuk name, where Jaburu means "north" by locals.[1] However, in contemporary culture, ‘Yuat’ is used by the local people as self-descriptive name.[6]

Geography

Under the Yued Native Title agreement, the region starts on the coast of Western Australia and extends inland, encompassing approximately 22,000 square kilometres of land.[13] The towns contained within this region are Leeman, Jurien Bay, Cervantes, Two Rocks, Toodyay, Gingin, Callingir, Dalwwallinu, Coorow and Moora.[14] Official description on the Native Title Agreement of what encompasses Yued region is as follows:

"All those lands and waters commencing at the intersection of the prolongation westerly of the northern boundary of the Shire of Coorow with the 3 Nautical Mile Limit being a point on a present northern boundary of Native Title Determination Application WAD6192/1998 Yued (WC1997/071) and extending generally easterly, generally south easterly, generally south westerly and generally westerly along the boundaries of that native title determination application to the intersection with the 3 Nautical Mile Limit. Then generally north westerly along that 3 Nautical Mile Limit back to the commencement point."[13]

Significant geographical locations

Multiple geographical sites are classified on the Aboriginal Heritage listing sites under the Yued Indigenous Land user agreement, indicating its importance to the Yued people. See list below.

Examples of heritage listed sites in the Yued region[15]

Name	Reason for listing
Hasting's Cave	Contains artefacts, scatter, campsite
Karakin Lake	Women's gathering site, contains artefacts
Moore River	Water source, mythological importance due to the belief that it was created by the Noongar manifestation of Rainbow Serpent
Wedge Island Coast	Camp and hunting place, meeting place, water source

Flora and fauna

The Mediterranean to semi-arid climate of the Yued region formed unique flora and fauna that provided sustenance to the Yued people.[16]

Examples of Flora and Fauna used by Yued people:[17]

Common name	Noongar name	Use
Grass tree	Balgar	Leaves used as shelter and torches
Native yam		Main source of food
Kerbein	Norn	White, fleshy part at the base of the stem is eaten. Evidence shows that this practice is still continued today.
Edible grubs	Bardi	Source of food
Berries: sandplain berries/ golberries[18]	Mull[19]	Source of food[19]

Tradition Yued bush food- photo taken by the Kwelena Mambakort Aboriginal Corporation (KMAC) Midwest Aboriginal Ranger Program

Culture

Mythological beliefs

A spirit that is central to the culture of Noongar people, and the Yued People, is the deity the Rainbow Serpent.[20] Whilst the mythological figure is common to Aboriginal Australians, it is referred by a unique name in Noongar culture, Waugal.[21]  Variations of the spelling for this deity includes Waakal, Waakle Waagal and Wogal.[22]

The significance of Waugal to the Yued people arise from their belief that the serpent created the Moore River leading to the river to be referred to as a Dreaming Track.[23] The river accommodated many activities of the Yued people, acting as meeting, camping and birthing sites.[24] There is common belief that the Waugal permanently resides in the deep river pools in the vicinity of the Moore River[25]

Daily activities

There has been evidence to support that the Yued People moved seasonally during the pre-settlement era.[26] They moved in the springtime, sourcing swamps and estuaries where freshwater turtles, frogs and other fauna were plentiful, using them as a source of food. These swamps and estuaries became a congregation point with the Amangu Tribe during the summer and early autumn months where they camped and traded.[20]

Like other Aboriginal tribes, the Noongar, including the Yued people engaged in trade, an activity which was dictated by the six Noongar Seasons.[27] The common trading place amongst the Noongar people is labelled as the Mandurah – a type of fair or meeting place – which facilitated good exchanges.[28]  The Yued people specialised in providing cutting and fighting tools in the Mandurah. Some of these include the Dowak (A heavy stick used for hunting) and D-Yuna (a stick used during wars)[27]

Tools used by the Yued people- Photo taken by Kwelena Mambakort Aboriginal Corporation (KMAC) Midwest Aboriginal Ranger Program.

Social hierarchy

The Yued Region followed a social hierarchy that included six classes or sections of people, inheritance determined by that of the mother's division class.[29] These classes, which also acted as family names, are:

• Tiraop
• N-Oiognok
• Palarop
• Tondorop
• Mondorop
• Jiragiok

The rules for marriage between classes were specific, with only certain classes being able marry into each other. For an example, individuals could not marry into the same class.[29]

Culture during European settlement

Whilst cultural assimilation policies such as forced institutionalised care reduced cultural practices, Yued Aboriginals have been known to escape to reserves and river sites in order to maintain a modified traditional lifestyle.[30]  One of the recorded practices include the initiation ceremonies for young boys entering manhood was held.[31]

European settlement

The Yued region, like other Aboriginal culture, underwent cultural shifts following the settlement of European colonies in Australia.[32] The arrival of four Dutch trading fleets within the vicinity of Moore River between 1656 and 1658 was identified as the earliest European visit to the Yued region.[33] However, colonisation never occurred until Irish-Born explorer and diarist, George Fletcher Moore, visited the Garban River in the Yued Region in 1836, later renamed to Moore River after him.[34]

Settlers who were attracted to the region by its fertile land and its steady growth of yam fields, began their pastoral work in two towns of the Yued region, Moora and Gin Gin.[25] The governor of South Australia and New Zealand, George Grey noted that the region was a location where "more had been done here to secure a provision from the ground by hard manual labour than I could have believed it in the power of uncivilised man to accomplish".[35] The first permanent settlers arrived in this region in 1846.

During this time, Yued people assisted explorers and settlers in establishing themselves in the towns of Moora and Gingin through providing advice on land cultivation and helping them locate water with some members finding employment on farming stations.[25]   However, the living conditions of Yued Aboriginals alongside other Aboriginals in the South West were compromised. They were often displaced from their land into the fringes of towns due to settlement exposed to diseases introduced by settlers, with many Indigenous members contracting syphilis, bronchitis and cyclical outbreaks of the measles.[36][37]

New Norcia

During 1845, a Catholic Missionary party, led by the Spanish Benedictine Monk, Rosendo Salvado, established themselves on the bank of Moore River.[38] Salvado aimed to equip Aboriginals with Western skills such as farming and Christian beliefs without compromising their Indigenous identity.[39] Salvado recruited Yued people from the Gin-Gin and Moora towns, providing them missionary housing and land to practice farming skills and further provided employment opportunities to others by hiring them as employees of the missionary.[40] The New Norcia community lead to the development of the town of New Norcia region - one of the prominent towns of the Yued region.

By 1847, Yued people entrusted their children under the care of missionary monks. The mission began with primary care-taking for young boys as Salvado believed the centre couldn't cater to girls, a sentiment which was overturned in 1861. The missionary provided for the general needs and education for Indigenous children by providing structured education plans, responsibilities through chores and lessons in sport and musical instruments.[41] To raise funds for the mission, Salvado picked 5 Yued children to take to Europe to showcase the successful conversion of "Native" Children to the courts of Europe.[42] Salvado's records have shown that by 1858, 92 Aborigines from Moora and Gin Gin (36 recorded as children), resided in the New Norcia community.[43]

However, conflicts arose within the New Norcia community, with Aboriginal residents resenting the lack of care due to the reduction of government subsidies and changing direction of the missionary.[44] In 1911, residents were encouraged to leave the mission, leading to some finding jobs in the outskirt of the Perth metropolitan area and others, found dwelling in the fringes of town.[45]

Fringe dwelling

Soon, other Yued residents joined the residents leaving New Norcia and establishing dwellings in the outskirts of towns such as Moora.[46] Such addition came through in 1913, the growing displeasure of Aboriginals living within towns, prompting the creation of the 1905 Aborigines Act.[47][48] Under this act, legislations were put in place to reduce the interactions between the settler community and Aboriginals leading to many Yued Aboriginal residents creating dwellings in the outskirts of town, called reserves.[47] This led to lead to the development of Karramarra reserve, created by the state department in 1916.[49] Other well-known reserves include Moora Reserve, Mogumber reserve and Walebing reserve which became a permanent basis for Yued people after the break-up of Moora Camp in 1920.[50] Due to the high concentration of these reserves near the district of Moora, it was established as the centre of Yued Region by its Aboriginal community.[38] Last names of Aboriginals who were pioneers of the Moora District include Spratt, Narrier, Anderson, Headland, Yappo, Warrell, Wyatt and Boota.[51]

Living conditions within these camps were poor, with records stating that Aboriginal residents often came into town to beg for food and many townspeople complained to officials about the lack of hygiene and the degree of feuding within these reserves.[52] However, these camps facilitated a means for Yued Aboriginals to maintain some traditions during times of government forced assimilation.[30]

Development of settlement camps

1916 saw the development of the Carrolup settlement camp in Kattaning by the Western Australian government as a further instrument of the assimilation policies to segregate Aboriginals from the rest of the community.[53] Immediately after in 1918, Moore River settlement camp was constructed near Moore River.[54] This camp lead to Aboriginals from other tribes residing in the Yued region as the facilities catered for 400 Aborigines from Gingin (a major town in Yued region) to Northampton including children of mixed descent from Murchison district.[55]

However, during the 1960s, general rights and more specifically living conditions for Yued people improved as prompted by the redaction of the 1905 Aborigines Act and the closure of settlement camps.[56] Further, Moora Shire Council approved the erection of transitional homes for Aboriginal families, reducing the need for fringe dwelling.[57]

Unemployment

The Yued region was characterised by high unemployment rates. Contributions include negative social attitude towards Aborigines, the Aborigines Act of 1905 which tried to confine Aboriginals to the settlement camps, hence, preventing job search and reducing land being entrusted upon Aboriginals to develop farming work.[58]

Other factors which increased unemployment about Aboriginals include increased competition due to the arrival of southern Europeans and economic uncertainty created by the Great Depression.[59][60] Many Yued Aboriginals relied on government rations and small rewards collected through conducting menial jobs within settlements such as collecting firewood in payment for tobacco.[61][62] Some also made an income through selling propsticks, a commonly practised Trade by Aborigines at the time.[63] Records in 1970 show that out of the 260 Aborigines in Moora, only 35 were employed with approximately 100 more in the need of jobs.[64]

Programs to resolve cultural issues

In 1980s, leaders in the Yued community began to explore the idea of initiating vocational skills classes to resolve unemployment and the lack of cultural cohesion within the Yued community.[65]

In 1985, Yued Descendent, Wendy Passamani, initiated a textiles course which was one of the first self-employment schemes for the Yued Aboriginals in Moora. The course was designed such that members gained skills in spinning wool and using weaving frames and looms for the production of textiles. Over time, interest in the program waned and it was shut down.[65]

In 1986, cultural awareness programs in school, especially the St Joseph School were lead by Yuat Elder, Edward (Ned) Mippy, to reacquaint Yued Aboriginal Children with their culture. Activities offered including teaching children the Yued language, recounts of Dreamtime stories and skill development in bushcraft, using spears and boomerang.[65]

Yuat artefacts workshop

Later in July 1986, the "Yuat artefact workshop" was developed by Edward Mippy. This workshop was held in Church Hall and taught adults in the Yued Community to handcraft Aboriginal artefacts such as boomerangs, spears, spear throwers, shields and traditional Yued-style huts called maya-maya.[66][67] The name for the workshop was officiated as the "Yuat Nyungara Kaat Maya", meaning "Headquarters of the Yuat people".[68] Often the artefacts produced, such as the huts, facilitated monthly celebrations within the Yued community.[69]

Commercial sales of the artefacts were made in local outlets including the Moora Service Station, Walebing Roadhouse and various local Arts and Crafts exhibitions.[66] The program received government funding by the Western Australian Department of Employment, Education & Training and enrolled trainees had an official contract where they would work 20 hours a week in exchange for $150 weekly allowance.[66]

The workshop was officiated in February 1990, with favourable reviews from the general community with an article published saying:

"Aborigines in the Wheatbelt town of Moora ... are turning their hand to commerce and in the process discovering talents they did not realise they had. Four hours of classes a day teach them to make various artefacts from the area, including boomerangs, spear throwers, bullroarers, lizards, snakes, didgeridoos and 206 shields which they hope to sell at tourist outlets in and around Perth."[67]

Later into the years, Mippy's death in 1992 and lack of funding left the future of the workshop uncertain. However, government funding revived, leading to a new building being created to facilitate the workshops in 1995.[70] The workshops were seen as a form of cultural and economic empowerment for the Yued people. Although, some criticism did exist, directed by Yued Aboriginals who have been taught to dismiss their culture.[71]

Yued (1990 onwards)

Many more cultural preservation efforts have been initiated from 1990s till present.

Examples of cultural preservation projects

Action	Impact
Native Title	In 1997, the Noongar people made an initial application for 6 native titles in the Noongar area, including Yued. A Native Title's claim is the official recognition that Aboriginal and Torres Strait Islander people have rights and interest to land-based on their traditions.[72] It was only until 2018 the titles were registered. However, the settlement of the Native is still under lengthy litigation and a final decision hasn't been made by the High Court as of November 2020.[73] If the Native Title is agreed to, Yued Land will reap benefits such as the development of a trust ("Noongar Boodja Trust") receiving yearly funds Noongar cultural centre, land access to conduct customary activities and land trust of for $46,850,000 over ten years for land-related projects.[73] activities and land trust of for $46,850,000 over ten years for land-related projects.
Yued Aboriginal Astronomy Project	This is a tourism project developed to bring economic benefits and cultural awareness through Yued Dreamtime stories that highlight constellation. It is developed funded by the Australian Government Department of Social Services.[74]
Ngala Wele Karla	A project to support Yued people starting businesses.[75]

Aboriginal population according to 2016 census

According to the 2016 census, the population of Aboriginals in the Yued region varied from 2–3% for most towns, with the exception of Moora which had the highest population of Aboriginals with 13.4%.

Breakdown of Aboriginal population in the towns of Yued region

Town	Population of Aboriginals (%)
Calingiri	2[76]
Cervantes	2.1[77]
Coorow	3.1[78]
Dalwalilinu	4.6[79]
Gingin	2.9[80]
Jurien Bay	2.8[81]
Leeman	4.9[82]
Moora	13.4[83]
Toodyay	2.7[84]
Two Rocks	2.2[85]

Further reading

• Haebich, A. 1988, For their Own Good: Aborigines and Government in the Southwest of Western Australia, 1900 – 1940, Perth, University of Western Australia Press
• Rooney, B. R. (2002). The Legacy of the Late Edward Mippy: An Ethnographic Biography. Centre for Aboriginal Studies. Curtin University
• Salvado, R. (1977). The Salvado memoirs: Historical memoirs of Australia and particularly of the Benedictine mission of New Norcia and of the habits and customs of the Australian natives. University of Western Australia Press

References

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2. Cameron, J.M.R (2006). The Millendon Memoirs: George Fletcher Moore's Western Australian Diaries And Letters, 1830–1841. Carlisle, WA: Hesperian Press.
3. "Strangers on the Shore | Maritime Archaeology Databases". museum.wa.gov.au. Retrieved 17 November 2020.
4. Rooney, B (2006). An Evolving Concept of Mission: New Norcia 1846 – 2006. Australasian Catholic Record. Vol. 83. pp. 309–319.
5. Haebich, A (1988). For their Own Good: Aborigines and Government in the Southwest of Western Australia. Perth: University of Western Australia Press.
6. Rooney, B (2002). The Legacy of the Late Edward Mippy: An Ethnographic Biography. Western Australia: Curtin University. p. 136.
7. "SETTLEMENT AGREEMENT". South West Aboriginal Land and Sea Council. Retrieved 17 November 2020.
8. "Noongar Dialects :: Noongar Boodjar Language Cultural Aboriginal Corporation". Retrieved 17 November 2020.
9. Macquarie Aboriginal words : Maquarie Aboriginal words : a dictionary of words from Australian Aboriginal and Torres Strait Islander languages. Thieberger, Nick., McGregor, William, 1952–. Macquarie University, NSW: Macquarie Library. 1994. ISBN 0-949757-79-9. OCLC 32476953.CS1 maint: others (link)
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12. Salvado, Rosendo, 1814–1900. (1977). The Salvado memoirs : historical memoirs of Australia and particularly of the Benedictine mission of New Norcia and of the habits and customs of the Australian natives. Stormon, E. J. Nedlands, W.A.: University of Western Australia Press. ISBN 0-85564-114-2. OCLC 3367773.CS1 maint: multiple names: authors list (link)
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15. Department of Planning, Lands and Heritage. (2015) List of Registered Sites for Yued Region, Western Australia (Identifier 474980), Perth, Western Australia: Government of Western Australia
16. Nayton, G (2011). The Archaeology of Market Capitalism: A Western Australian Perspective (Contributions To Global Historical Archaeology). Springer. p. 12.
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20. "Protect and Respect the Yuat Country" (PDF). Moore to the point newsletter.
21. "Indigenous Weather Knowledge – The Rainbow Serpent". www.bom.gov.au. Retrieved 18 November 2020.
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27. "Language | Kaartdijin Noongar". Retrieved 19 November 2020.
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29. von Brandenstein, C. G. (1977). "Aboriginal Ecological Order in the South-West of Australia — Meaning and Examples". Oceania. 47 (3): 169–186. doi:10.1002/j.1834-4461.1977.tb01286.x. ISSN 0029-8077. JSTOR 40330292.
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72. "What is Native Title?". Kimberley Land Council. Retrieved 20 November 2020.
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77. "2016 Census QuickStats: Cervantes". quickstats.censusdata.abs.gov.au. Retrieved 20 November 2020.
78. "2016 Census QuickStats: Coorow (S)". quickstats.censusdata.abs.gov.au. Retrieved 20 November 2020.
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Bibliography

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