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light a sacred fire. This fire is re-lit every night until Venus rises as a
Morning Star and the flame is extinguished. Like the Yolngu version this ceremony also includes the use of a wooden pole, but in this case it is held horizontally as a symbol of connection between dark and light peoples (the two moieties of the Kamilaroi/Euahlayi), and the unity of marriage. The Euahlayi/Kamilaroi also require an understanding of the celestial movements of Venus. The literature is unclear, however, on how Euahlayi/Kamilaroi elders predict the date Venus rises.
390:. As they danced, one of the women dropped a baby which then fell to earth and formed the indent that can be seen in the ring-shaped mountain range. The baby’s parents, the morning star (father) and evening star (mother), continue to take turns looking for their baby.Arrernte parents warn their children not to stare at the morning or evening stars because the baby’s parents may mistake a staring child for their own and take them away.
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233:. In the real world, the Morning Star Ceremony is an important part of the funeral process for a small number of Yolngu clans. The ceremony begins at dusk and continues through the night, reaching a climax when Barnumbirr rises trailing a rope of light to connect with Bralgu. When Barnumbirr rises, the spirits of those who have recently died are released with the help of the Ceremony to Wangarr, the spirit-world.
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Barnumbirr has strong associations with death for Yolngu people. The rising of
Barnumbirr in the sky before sunrise is a time when the Yolngu conduct the "Morning Star Ceremony". As Venus becomes visible in the early hours before dawn, the Yolngu say that she draws behind her a rope that is connected
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Barnumbirr has a strong association with death in Yolngu culture. The "Morning Star
Ceremony" corresponds with the rising of Barnumbirr and is a time when living Yolngu, with the help of Barnumbirr and the "Morning Star Pole", can communicate with their ancestors on Bralgu (var. Baralku), their final
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in Arnhem Land. He is a
Morning Star custodian, maker and artist of Morning Star poles which have been displayed in galleries across the world. Gurriwiwi expresses a desire to use his art as a way bring people together and teach them about Yolngu culture. This desire to share indigenous culture with
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The
Morning Star Pole is a decorated ceremonial piece used in the Morning Star Ceremony. It is used to communicate with ancestors on Bralgu and is designed to depict Barnumbirr, its tail of zodiacal light and neighbouring celestial bodies. Each Morning Star Pole is unique to individual craftsmen and
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Law to the Dhuwa people. Once the sisters found land near
Yirrkala in North East Arnhem Land, Barnumbirr is believed to have continued flying eastward creating a song-line which includes descriptions of flora, fauna, geographical features and clan borders. Barnumbirr’s songline therefore formed the
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There is new research suggesting that these song-lines form the basic route of significant sections of
Australia’s highway network. Colonial explorers and mappers used Indigenous peoples as guides, who navigated using their star maps when travelling through the land. It is hypothesised that
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Due to
Baayami’s cultural significance, Kamilaroi/Euahlayi people also place great importance on a Morning Star Ceremony but cultural sensitivities prevent much detail from being revealed in the literature. Fuller’s research does explain, however, that Venus rising as an evening star is a sign to
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Due to its scale and importance, the "Morning Star
Ceremony" requires a significant level of planning. It occurs over the course of the night prior the first rising of Venus after a synodic period of approximately 584 days. Venus can then be seen as a Morning Star for approximately 263 days. The
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Attached to the top of the pole are feathers from a variety of birds which represent the
Morning Star itself (Norris, 2016; Gurriwiwi, 2009). The pole is coloured with traditional patterns in ochre paint and together are a representation of the artist and their surrounding environment. Pandanus
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Research suggests that this light is likely zodiacal light, caused by extraterrestrial dust reflecting light from the solar system. This ‘rope’ is important in Yolngu mythology because it prevents Barnumbirr from straying too far from Bralgu and facilitates communication between dead and living
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Venus is the third brightest object in the night sky and because of this there are numerous cultural interpretations of Venus as a Morning and Evening Star across Australia’s Indigenous groups. The literature is sparse on the details of many of these interpretations, and in some cases cultural
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were then solidified by the construction and subsequent upgrade of modern roads. By matching star maps from Euahlayi and Kamilaroi cultures with maps of modern Australian roads in northern NSW, Fuller finds strong similarities. Harney and Wositsky and Harney & Norris also argue that the
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The path that Barnumbirr is believed to have travelled from west to east across northern Australia is recounted in a songline that tracks a navigable route through the landscape. Mountains, waterholes and clan boundaries are mentioned throughout the song and it therefore became an important
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and was therefore useful for travelling Yolngu and their neighbours. There is a growing body of research suggesting that this song-line through the Northern Territory/Western Australia and others tracing paths in NSW and Queensland have formed part of Australia’s network of motorways.
348:. One day, a group of men set out after him to avenge his killing of their people. The men set fire to the tree and killed Muliyan. The eagle-hawk then ascended into the sky as Muliyangah, the morning star. Euahlayi/Kamilaroi people interpret Muliyangah as the eyes of
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interpret Venus as a morning star differently to the Yolngu but it shares similar significance. The story of the Eagle-hawk (Muliyan) is recounted in Reed Fuller and Hamacher & Banks. The eagle-hawk once lived in a large
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The historical evidence surrounding this concept is sparse but more recent work is uncovering the significance of song-lines (related to Barnumbirr and otherwise) in forming the basis for modern Australian roads.
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to the island of Bralgu. Along this rope, with the aid of a richly decorated "Morning Star Pole", Yolngu people are able to release the spirits of their dead and communicate with their ancestors.
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Morning Star poles have attracted attention from art galleries and collectors across the world. Poles have been exhibited in a number of major Australian galleries and museums including
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Dreaming. Gulf country Aboriginal peoples believed that two brothers, the moon (older) and the morning star (younger) travel across the landscape in the creation period, using a
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Fuller, Robert; Trudgett, Michelle; Norris, Ray; Anderson, Michael (2014). "Starmaps and Travelling to Ceremonies: The Euahlayi People and their use of the night sky".
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They call it the Victorian Highway now, but it was never the Victorian Highway at all – it was just the original Aboriginal walking track right through Arnhem Land.
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strings attach more feathers to the pole. These strings represent the string of light that attaches Barnumbirr to Bralgu as well as neighbouring stars and planets.
433:. Song-lines on the land are often mirrored, or mirrors of, "paths" connecting stars and planets in the sky. Star maps are also play an important role as
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For Aboriginal Australians, songlines (also called "Dreaming Tracks") are an oral map of the landscape, setting out trading routes, and often connecting
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sisters as they row a canoe from the mythical island of Bralgu (the home of Wangarr, the Great Creator Spirit) to discover Australia and bring
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of the Dhuwa moiety. In Dhuwa mythology, the Wangarr (Yolngu ancestors) perform the Morning Star ceremony every night of Venus’
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Similarities can be found between creator role of Barnumbirr in Yolngu culture, and the Morning Star as a creator spirit in
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Crossing cultures : the Owen and Wagner collection of contemporary aboriginal Australian art at the Hood Museum of Art
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Yolngu people count the days of Venus’ synodic period to track the motion of Venus and plan the Morning Star Ceremony
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1297:. (Video) Canberra, Ronin Films. Produced by the Central Australian Aboriginal Media Association, Alice Springs.
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382:. Arrernte people believe that in the creation period, a group of women took the form of stars and danced the
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502:(2012–3). Marika is custodian of the Morning Star story, and served as cultural consultant on the work. The
378:. Tnorala is a 5-kilometre-wide, 250-metre-tall ring-shaped mountain range 160 km (99 mi) west of
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limitations prevent information from being shared. There are, however, relatively detailed recounts of the
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Harney, Bill; Norris, Ray (2014). "Song-lines and Navigation in Wardaman and Other Aboriginal Cultures".
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174:. The route that Barnumbirr flew above northern Australia became a songline that spans multiple
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Millar, Paul (2008). "An art passed from father to son captures life in poles (and $ 25,000)".
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Barnumbirr as a Morning Star is a creator spirit in Yolngu culture. Her story is part of the
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Map showing the geographical location of the Yolngu language group (Highlighted in green).
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non-aboriginal people via Morning Star Poles is also shared by fellow Arnhem Land artist
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The Venus Transit. (2004). European Southern Observatory. Retrieved 24 April 2020, from
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Gurruwiwi, G. (2009). Morning Star Poles tell an artistic story . Elcho Island.
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https://www.qagoma.qld.gov.au/goma10hub/artists/banumbirr-morning-star-poles
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Djanggawul : an aboriginal religious cult of north-eastern Arnhem Land
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https://www.eso.org/public/outreach/eduoff/vt-2004/Education/edu1app4.html
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The astronomy of the Kamilaroi and Euahlayi peoples and their neighbours
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which named and created the animals, plants, and geographical features.
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sisters, to Australia. After the Djanggawul sisters arrived safely near
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to create features of the landscape such as valleys, hills and seas.
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Morning Star Ceremony at Australian National Maritime Museum in 2002
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Rothwell, Nicolas (2010). "Yalkarriwuy's morning star on the rise".
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Venus as a morning and evening star are a central component of the
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695:"Dawes Review 5: Australian Aboriginal Astronomy and Navigation"
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basis of Madayin Law and the Yolngu understanding of the land.
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navigational tool for travelling Yolngu and their neighbours.
1190:. Gilchrist, Stephen, Butler, Sally. Hanover, New Hampshire.
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Banumbirr: Morning Star Poles from Arnhem Land, NT, Australia
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clans and therefore unique in appearance (Gurriwiwi, 2009).
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Time Before Morning: Art and Myth of Aboriginal Australians
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Barnumbirr songline sets a course similar to that of the
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https://www.artgallery.nsw.gov.au/collection/works/9283/
1133:. Sydney: Museum of Contemporary Art Australia. Access:
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Hamacher, Duane W.; Banks, Kirsten (25 February 2019),
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moiety. Yolngu songlines depict Barnumbirr guiding the
147:, she is believed to have guided the first humans, the
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and Queensland Gulf Country people’s interpretations.
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Berndt, Ronald M. (Ronald Murray) (5 February 2015).
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Publications of the Astronomical Society of Australia
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934:. Western Australia: Berndt Museum of Anthropology.
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https://www.mca.com.au/artists-works/works/2016.32/
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Proceedings of the International Astronomical Union
352:(Baiame) watching over the earth during the night.
1343:Dreamtime moon : aboriginal myths of the moon
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170:Songlines were an important navigational tool for
1051:Oxford Research Encyclopedia of Planetary Science
959:The Law and Justice within Indigenous Communities
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1346:. Roberts, Ainslie. Chatswood, NSW: Reed Books.
394:North Queensland Gulf Country Aboriginal peoples
510:in March 2013 at the James O. Fairfax Theatre,
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139:of Australia, who is identified as the planet
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296:Venus in other Australian Indigenous cultures
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884:Journal of Astronomical History and Heritage
859:Journal of Astronomical History and Heritage
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565:Australian Aboriginal religion and mythology
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1411:Born under the paperbark tree: a man's life
599:Norris, Ray P.; Hamacher, Duane W. (2009).
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1392:Mulvaney, J., & Kamminga, J. (1999).
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1316:. Sydney, Australia: Reed New Holland.
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601:"The Astronomy of Aboriginal Australia"
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1562:. Published by Bandigan Arts (2014).
1472:"Morning Star. Mirramu Dance Company"
1279:(MPhil thesis). Macquarie University.
1059:10.1093/acrefore/9780190647926.013.53
1047:"The Planets in Aboriginal Australia"
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1470:Potter, Michelle (21 March 2013).
1442:Kingma, Jennifer (10 March 2012).
1340:Hulley, Charles E., 1928- (1996).
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813:Fuller, Robert S. (6 April 2016).
498:, in a dance performance entitled
237:Planning the Morning Star Ceremony
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512:National Gallery of Australia
930:Hutcherson, Gillian (1995).
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1476:Michelle Potter... On Dance
1396:. Sydney: Allen & Unwin
1184:Hood Museum of Art (2012).
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961:. Presentation, Darwin, NT
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1449:The Sydney Morning Herald
1145:Djarrankuykuy, B (1948).
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1531:Morning Star Documentary
1501:Morning Star Documentary
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767:. Taylor & Francis.
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492:Australian Dance Theatre
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1527:"What is Morning Star?"
1394:Prehistory of Australia
991:ABC Education. (2009).
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414:Further interpretations
208:Relationship with death
48:Banumbirr, Morning Star
1295:Tnorala - Baby Falling
1232:Gurruwiwi, G. (2009).
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317:Kamilaroi and Euahlayi
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1444:"A passion for dance"
1413:. Sydney: ABC Books.
1129:Burruwal, B. (2016).
957:Gondarra, D. (2011).
504:Mirramu Dance Company
478:In the arts and media
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423:Further information:
419:Songlines and mapping
283:is a Yolngu man from
246:The Morning Star Pole
106:Morning Star Ceremony
27:Yolngu creator-spirit
1497:"About Morning Star"
1293:Thornton, W., 2007.
730:10.1017/pasa.2016.25
335:peoples of Northern
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1275:Fuller, R (2015).
979:. Adelaide: Rigby.
975:Allen, L. (1976).
461:Northern Territory
374:interpretation of
273:Art Gallery of NSW
145:Dreaming mythology
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