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natives, who hold him and smear him from head to foot, with red ochre and grease; during this part of the ceremony, a band of elderly women, generally the mother and other near relatives, surround the group, crying or lamenting, and lacerating their thighs and backs with shells or flints, until the blood streams down. When well ochred (milte) all over the novice is led away by another native, apart from the rest of the tribe, or if there are more than one, they stand together linked hand in hand, and when tired sit down upon bunches of green boughs brought for that purpose, for they are neither allowed to sit on the ground, nor to have any clothing on; and when they move about they always carry a bunch of green boughs in each hand.
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they were betrothed to much older men. Those arrangements were generally adhered to, unless circumstances necessitated a change, e.g. the death of the promised man. With the onset of puberty, the young girls underwent their first stage of initiation. Gathered together in a group away from the main camp, the young girls were first held down by senior male members of their family, one at the head, and one each holding down the arms and legs, they were then covered with a skin rug, whilst the Elder women of the family proceeded to pluck out all of their hair, except for their head. All the time reciting the ritual words that announced their passing into womanhood.
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lifting them from the ground, they carried each in turn, and laid them on their backs at full length upon green boughs, spread upon the ground in front of the three men sitting by the spears, so that the head of each rested on the lap of one of the three. From the moment of their being seized, they resolutely closed their eyes, and pretended to be in a deep trance until the whole was over. When all three novices had been laid in their proper position, cloaks were thrown over them ... coming to the side of each, carefully lifted up a portion of the covering and commenced plucking the hair.
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filled them with yabbies and fish to eat. When Nganno had found the murderers and killed them, he went back home, but his people panicked on seeing him, for he was much changed. They ran into the sea in fear, where they were transformed into sea creatures. Then he told them not to enter the water, one answered "I am a shark", another "I am a whale", and so on. Seeing him transformed into a giant, in the end Nganno himself was killed by his own people who did not recognise him. When he fell down his body became the Mount Lofty ranges, Yurre-idla (Mount Lofty &
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groups by the powers of
Peramangk "Sorcerers" (sic). It was a rare and puissant individual who became a Yammaiamma or Nurrullurrulla (Sorcerer). The Peramangk shared much magical lore with their northern cousins the Ngadjuri, even if they did not see eye to eye on other religious matters. Barney Waria, a senior Ngadjuri Elder, speaking to Ronald Berndt in 1944, talked at great length about the creation of a "Mindaba" (Yammaaimma/Nurrullurrulla) man and the powers and responsibilities that he wielded:
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to many children, and the secrets of their totemic affiliations were passed down the female line, guaranteeing their spread far beyond the birth country of the women. The Elder women would often begin their preparations in the spring with the appearance of the Seven
Sisters constellation – Mangkamankarranna, seven young women gathering food on the Womma (sky plain). Those seven young girls were promised wives but lived separately under the guidance of the Ngamma Ngamaitya.
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woman of knowledge. It was at that time that the woman would gain more scars upon her arms and chest. After giving birth to several children, the older women would often be married off to much younger men of about 25 years of age. Eventually, they were often replaced by much younger women who they had to initiate into the ways of the family group, as well as teaching the young men their responsibilities of being husbands and fathers.
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sharpened, sacred piece of rock crystal (Kauwemuka: large rock crystal which
Aboriginal men conceal from women and young men until the latter are tattooed the last time, which ceremony is performed with small splinters of the rock crystal). Eyre described the various stages of that long and painful process, during which time the young man would live apart from his family and travel o all the different places sacred to his people.
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stories and other knowledge important to daily physical and spiritual life. At that stage in his life he was known as a "Ngarilda", a young unmarried man. After a time he might once again mix in the company of the women of the group and could have girlfriends, (indeed he was encouraged to). His future wife was chosen from amongst the older women but he was not allowed to marry her until after his final initiation stage.
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tasks. That carefree life was perhaps the only time where he was allows to do as he pleased. He would watch the older boys and men, and imitate their activities with games designed to hone many of the skills he would need in later life. Those included using the kutpe (a toy spear), hunting, tracking, food gathering and imitating the dancers in the ceremonies that were performed by the older men.
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meeting in one place. The purposes of the gatherings were many: trade, settling of disputes, marriages, and the performance and exchanging of ceremonies, stories and law. The location of those "Rainbow
Ceremonies" would rotate according to the time of the year, the location to be travelled to, the groups arriving, and a broader cycle that determined who would host the gathering, where and when.
1043:. The scars received by the Peramangk men were three "chevron" tattoos across the shoulder blades, chest and upper arm (Mangka: elevated scars on the chest or back produced by incisions or tattooing; raised scars on chest and back from initiation). Those scars signified to all observers that the person was a fully initiated man with all the rights and responsibilities that went with it.
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a situation of trance and, in that context, to talk with spirits. He was also informed about various forms of magical healing and sorcery and, especially, how to control his own spirit, how to make it leave his body during a trance. Further, he would be instructed in the art of divination during an inquest that took place after a person's death, to discover who was magically responsible
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together, and given to one of the wise or inspired men to be put properly away; bunches of green boughs were now placed under each arm of the boys as also in their hands, after which several natives took hold of them, and raised them suddenly and simultaneously to their feet, whilst a loud guttural, ‘Whaugh’, was uttered by the other natives around.
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eucalyptus leaves. Then, grabbed by his elders, the boy was placed on a bed of gum leaves and one of the senior men would make cuts on his own arm allowing the blood to cover his whole body. Once that stage was completed, the boy was allowed to carry a wirri for killing birds, and a small wooden spade (karko) for digging grubs out of the ground.
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knowledge, who could be called upon to mediate in disputes between individuals and different family and culture groups. He would arrange marriages, set and conduct initiation ceremonies of the group's younger members, lead songs and dances at the Kombo-Kuris, and negotiate travels through another group's country.
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roles. Women rarely became mothers before the age of 16, but before then they would have to undergo their second initiation rite, that of the
Mangkarra, or scarring of their shoulders. From that time on, the young woman was allowed to partake in all the activities of the family group as her education continued.
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Traditionally, several years after a young man's wilyaru, and if he had shown considerable interest in magical matters, a
Mindaba with some of his colleagues would take him out into the bush ... Here the postulant was red-ochred and smeared all over with fat ... The Mindaba taught him how to bring on
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At the age of puberty, or just before, a
Peramangk boy was introduced to the intermediate stage of life. At about the age of 11-13 he would undergo his first initiation ceremony, the Wilya Kudnarti. Surrounded by elder men and women of his family the boy was gently beaten with new growth branches of
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Prior to the onset of puberty, the young girls lived with their family and were raised by their uncles' wives and the Elder women of the family group into which they were born. During that time, they accompanied the women on their daily routines and were subject to few restrictions. In early infancy
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Peramangk family group names include
Poonawatta, Tarrawatta, Karrawatta, Yira-Ruka, Wiljani, Mutingengal, Runganng, Jolori, Pongarang, Paldarinalwar, Merelda. While some major aspects of Peramangk culture became unpractised during European settlement, many families survive with a Peramangk genealogy.
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The fifth and final stage of a man's life progress came with greater maturity, long after he had attained his
Wilyaru status. 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 and an elder of great
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At about the age of twenty, a
Peramangk man was ready to undergo his final initiation into full adulthood. He would be taken off to a sacred place far from the main camps of his family group and would be tattooed (Mangka Bakkendi - to make incisions in the body) across his shoulders and chest with a
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Similar in form to the boy's first initiation ceremonies, the young women were then covered in red ochre mixed with animal fat, and led away to live with Elder women in an unmarried women's camp, apart from the main camp, and out of sight of the young, unmarried men. There they learnt the secrets of
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Gurltatakko Nganno's son was murdered and Nganno, after holding an inquest, journeyed far and wide to find the murderer or murderers. On his journey he named the places of his country. Nganno moved around the earth that was flat without rivers and streams. As he moved around he made the rivers and
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and other neighbouring tribes. Many Peramangk may have integrated with the Kaurna, Ngarrindjeri, Nganguruku or other tribes, although relocation from traditional lands was not universal. In recent decades, there have been moves to identify Peramangk descendants through genealogy and through outreach
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The fourth stage (Wilyaru) is entered about the age of twenty, when the back, shoulders, arms and chest, are tattooed. He is called ngulte at the time of the operation; yellambambettu, when the incisions have begun to discharge pus; tarkange, when the sores are just healed; mangkauitya, at the time
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Stout, older woman with large breasts, these older women would have shoulders, arms, stomachs and chests covered with mangkamangkarrana scars, and would have full knowledge of the Dreaming and Laws they needed to pass onto the next generation of young women. They were often mothers and grandmothers
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As a general rule, a woman who had only given birth to two children was only allowed limited access to secret knowledge. She did gain stories and ceremonies but learned only their general meaning and nature. Some of that lore was hers to own; others she shared just a part of. As she moved from one
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Once the young woman had undergone the Mangkarra ceremony she was known as a Tukkuparka. She held that title whilst she was still learning to be a wife and once she had given birth to her first child. Now that she was married, she was welcomed into the world of adult women. It was after the birth
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Upon reaching their husband's family group, the young women's education would continue under the guidance of the Elder women of her new family. They were then taught the more localized Dreaming, and Laws of their new family, as well as the skills and duties they would need to fit in with their new
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The young women generally left to live with their husbands at about the age of 12. Relatives nearer than cousins were not allowed to marry and the young women were generally married to much older men. They would often be the youngest of two or more wives, with some men having up to four. Once the
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The depopulation of areas originally inhabited, and the subsequent taking over of that territory by other more populous groups, is reflected in changing territorial boundaries, art styles, and places names. The landscape records the time of that change and the subsequent locations of the surviving
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There was another, much rarer stage for some Peramangk men. At the time of European invasion, some Peramangk people had reputations as powerful workers of magic. The early record of European settlers such as Cawthorne, Bull and Schurmann, make note of the fear that was engendered in neighbouring
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It was a sign of a Burka man's power that he was able to provide for his family, and that was reflected in the number of wives and children he was able to support. Often a Burka's wives would be much younger than himself, their marriages to him having been arranged at a Rainbow ceremony not long
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They were then disenchanted and the ceremony was over, but for some time afterwards, the initiated are obliged to sleep away from the camp, and are not allowed to see the women; their heads and bodies are kept smeared with red ochre and grease (marnitti), and tufts of feathers (Karaki-woppa), and
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The weddings of young women would usually take place in the late spring or early summer, at points distant from their home lands, because the various family groups gathered together in various places. Those gatherings of many different language and culture groups would comprise hundreds of people
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their family. The Dreaming and Law that they needed to know were passed on to them, and they were then taken into the lands of her new husband. The totemic affiliations of the family also passed down the female line, so that any children she bore were also of the same totem group as their mother.
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Like the men, Peramangk (Kartameru) women passed through various stages of life as they aged and became involved in the life of the clan. At large gatherings of several different family groups in the late spring and early summer, at about the time of the appearance of the Pleiades star group, the
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Between the end of this ceremony and usually before the age of 25, the Wilyaru man would take a wife. Often she was a much older woman who would either be a widow, or the divorced wife of another man. She would often have children that the new husband (Yerlinna ), would have to care for and help
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It was after that ceremony that the young man began to live as an adult, and was taught what he needed to know to become a full member of adult society. He lived apart from the rest of the family with the older men and was taken on many trips around the country, learning about its resources, its
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At intervals, the operators were relieved by others of both sexes, and of various ages; little children under ten, were sometimes but not frequently officiating. When all the hair had been pulled out, that belonging to each native was carefully rolled up in green boughs, the three lots being put
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Once the boys had reached that stage, preparations would be made for their full initiation into the world of adults, but that would not be done by their immediate family elders or in their own country. The next stage of their lives would be undertaken at the next Rainbow Ceremony where the boys,
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In the earliest stage of a boy's life, he was known as a Kurkurra, an uninitiated boy. From birth until the age of about 10-12, he was relatively free of restrictions, living with his mother or his mother's sisters, and was raised amongst the women of the family, accompanying them on their daily
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If a mother of two or more children, a woman was introduced to the full knowledge of women's business. Her views of the landscape and responsibilities were shaped by her experiences and she could now participate in the initiation of other younger women. She became known as Tukkupartapartanna – a
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They are now ready for the ceremony ... Three men then got up and seated themselves at the foot of the three spears, with their legs crossed ... Two other natives then went over ... to where the three novices stood shaking and trembling ... seizing them by the legs and shoulders, and carefully
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Early in the morning some of the male friends of the boy about to be operated upon, go behind him to seize him, upon which he sets off running as hard as he can, as if to escape; but being followed by his pursuers is soon captured and thrown down; he is then raised up and surrounded by several
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After the settling of disputes, and before the performing of various dances of the Kombokuri, the Elder men and women met to discuss who would be initiated into adulthood, with both young girls and boys selected for initiation from the meeting groups. The Elder men (usually the mother's male
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One place we know that Peramangk men underwent their Wilyaru ceremony was at Woodchester Falls. That location was sacred not only to the Peramangk, but to the Ngarrindjeri and the Kaurna as well. Other sacred places for Wilyaru ceremonies were at the falls at the head of Salt Creek and at
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to Clarendon. The territory of the Peramangk people prior to European arrival followed clearly defined geographical boundaries and is confirmed by both art site locations, the Tjilbruke Songline (full version), and interviews with survivors, recorded by Tindale in various journals.
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raise. He did not do that alone, but having such responsibilities taught him about the care needed to raise a family (Ngadla : Step-father). A man who could not properly provide for his new family had little chance of gaining further, younger wives in the future.
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Place names within the landscape mark a clear boundary of Peramangk territory. That is consistent with Tindale's findings, and is reflected in the locations of art sites along the eastern escarpment, and the boundaries defined in the Tjilbruke and Nurrunderi
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to areas between Manunka and Murray Bridge, across to Clarendon. The extension of Nanguruku lands into the Adelaide Hills further reflects the relocation of some Peramangk people to their relations along the River Murray, an area north of Manunka to Swan
395:, Peramangk and others. While each tribe had differing cultural practices, they often met on Peramangk land or through Peramangk facilitation. Conflicts between indigenous tribes may have been exacerbated by the upheaval of European arrival.
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The language of place names within the landscape shows a clear affinity with both Kaurna and Ngadjuri languages. That is consistent with Tindale's findings that Peramangk people shared both a language and culture with the other two
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Like the women, Peramangk men passed through five different stages of life as they aged. From birth to death, each major milestone of their lives was marked with a ceremony that brought them into the next stage of their lives.
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group into another, her Dreaming knowledge covered a much broader area, often outside of her birth country. Monarta of Echunga married John Mason Snr, whose country extended from Mount Barker, to Nairne, to Wall and Mypolonga.
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after their birth. Peramangk Burka men like Parruwonggaburka ("King John"), had responsibility and traditional ownership over at tract of land (pangkara). John's country extended from Mypolonga to Echunga, and he was the
1559:, 1841, Illustrative and Explanatory Notes of the Manners, Customs, Habits and Superstitions of the Natives of South Australia, Adelaide, Committee of the South Australian Wesleyan Methodist Auxiliary Missionary Society.
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marriage had been decided, the young woman would pick up her net bag containing the tools and objects she would need to start her new life, and head off to her husband's camp and thence to his family's lands.
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The territory of the various family groups identified as Peramangk extended in a crescent shape from Myponga across to Currency Creek, swinging north along the western ridge line of the Mount Lofty Ranges to
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in his various interviews with Peramangk descendants recorded the names of at least eight family groups: the Poonawatta to the west of Mount Crawford, the Yira-Ruka (Wiljani) to the east down as far as
1566:, 1841, Outlines of a Grammar, Vocabulary, and Phraseology of the Aboriginal Language of South Australia. Adelaide, Committee of the South Australian Wesleyan Methodist Auxiliary Missionary Society.
313:, 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.
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of the Dreaming Lore for that pangkara. Parruwonggaburka was the father of Monarta who married John Mason. With his death, the ownership of the land passed to a responsible male relative.
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Colonial reports of the mid 1800s, as well as modern research, describe varying degrees of respect, intermarriage, trade and competition between the tribes of the Adelaide region, being the
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Tindale noted that at two sites along the River Murray where Peramangk people had access to the River, Peramangk place names can be found, Maitangga, Maitpalangga, Tartangga, Taingappa.
524:– The Water and Fire Man who travelled around all of Peramangk territory marking the boundaries of their territories with his travels. His body now forms part of the Mount Lofty Ranges
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noted that this flexibility in both Kaurna and Peramangk languages allowed for the creation and pronunciation that was neither uniform nor consistent across family and culture groups.
1479:. Director, Collection Development and Management, Australian Institute of Aboriginal and Torres Strait Islander Studies, GPO Box 553, Canberra ACT 2601 Australia. 26 July 2019
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646:. The eastern boundary followed the eastern escarpment north to Mount Karinya, with the northern boundary following the south bank of the Gawler River. Access points to the
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Some place names refer to not only the major natural feature of the area but also the name of the family group which occupied the region e.g., Tarrawatta, Karrawatta.
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1430:"Aboriginal Reference Group - State Library of South Australia and State Records call for Expressions of Interest to form Aboriginal Reference Group"
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Other place names reflect both the major geographical feature of a place and also its physical state at certain times of the year, e.g., yertalungga.
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A particular group of Peramangk were sometimes referred to by settlers as the Mount Barker tribe, as their numbers were noted to be great around the
445:. The Rungang, Pongarang, and the Merelda, occupied the lands to the south of Mount Barker, in preceding order down as far as Myponga in the south.
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the cuts begin to rise; and bartamu, when the scars are at their highest elevation. Each tribe has a distinctive mode of making their incisions
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Several place names relate to food or water or tools, and the times of the year that they are in abundance, e.g., maitpalangga, parnalartangga.
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including people of Peramangk heritage were forced into missions set up by church and government organisations, as were many of the
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There are clear dialectic differences between Peramangk and Kaurna place names, especially east and north east of Mount Barker.
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90% of place names in the Mount Lofty Ranges relate to physical features within the landscape and what can be found there.
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Many places names are made up of two more words contracted together to create a new place name or an entirely new word.
530:– Little Bird who lived on Mount Barker and who announced the approach of visitors and the imminent death of a loved one
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441:. The Karrawatta (west) and Mutingengal (east), occupied lands to the north of Mount Barker, but somewhat south of the
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recorded the holding of a Marnitti Initiation ceremony and his thoughtful observations are worth quoting at length:
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The shift in Peramangk territorial boundaries recorded by Berndt reflects a shift in population and location of the
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Peramarma, Tanganekald, Mereldi, Merildakald, Marimejuna, Wangarainbula, Mount Barker tribe, Ngurlinjeri, Tarrawatta
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566:) his two ears, Picca-idla (Piccadilly) his eyebrow, Ngariatpa (Nuriootpa) his neck, Tanunda his elbow, and so on.
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young women of the family began preparations for their coming initiation and travel to their new husbands lands.
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5% of place names refer to song-lines or stories within the landscape, e.g., Barrukangga, Kadliumbo, Karikarinya.
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The ochre warriors : Peramangk culture and rock art in the Mount Lofty Ranges / Robin Coles, Richard Hunter
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The ochre warriors : Peramangk culture and rock art in the Mount Lofty Ranges / Robin Coles, Richard Hunter
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relatives) of the visiting family or culture group, undertook the Marnitti ceremony early in the morning.
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along with their umbilical cord trade partners, would be initiated into the mysteries of early adulthood.
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An account of the manners and customs of the Aborigines and the state of their relations with Europeans
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to those who identify as Peramangk. Adelaide Hills schools, churches and local councils hold frequent
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1227:"Peramangk A Social History of the Aboriginal People of the Southern Mount Lofty Ranges (2011)"
1150:"Peramangk A Social History of the Aboriginal People of the Southern Mount Lofty Ranges (2011)"
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and down along Salt Creek to Mypolonga, back in a narrow strip to Strathalbyn then south to
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of her first child that she had her belly scarred and again after each subsequent birth.
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belongs to the greater Pama-Nyungan group of languages. Bowern (2011) classifies it as
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1408:"Free community event on 25 May 2019 for Family Matters National Week of Action"
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1410:. Department for Child Protection, Government of South Australia. 24 July 2019
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This article is about the Indigenous Australian people. For the language, see
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http://phasai.deviantart.com/art/Peramangk-Second-Edition-2011-203140763
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Aboriginal History and Recently Discovered Art in the Mount Lofty Ranges
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State Records of South Australia - Aboriginal Services (c) 2021.
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1700:
486:
437:
and the Tarrawatta whose lands extended to the North as far as
434:
407:
1000:
kangaroo teeth (teryarkoo), are worn tied to the hair in front
119:
Approximate location of the Peramangk territory, according to
3024:
2070:
2041:
1943:
1278:"Aboriginal Missions in South Australia - Libguides at SLSA"
174:
Area (approx. 1,100 square kilometres (420 sq mi))
1210:
1195:
402:
settlement of the Adelaide Hills, it is often stated that
3079:
Aṉangu Pitjantjatjara Yankunytjatjara Land Rights Act 1981
1337:"'Reunion to Self' journey for Stolen Generations members"
360:
summit, meanwhile Peramangk country also extends from the
1635:
1577:
http://bobinnes.wordpress.com/2013/08/07/the-peramangk-2/
1508:(2004 e-publication). Adelaide: University of Adelaide.
1334:
877:
1298:
485:
peoples, as well as their clear relationship with the
507:– The Giant whose body became the Mount Lofty Ranges
1527:
Savage Life and Scenes in Australia and New Zealand
501:– a legend of two children in the stringy bark tree
415:ceremonies hosted by Peramangk elders and artists.
2800:Wapma Thura–Southern Flinders Ranges National Park
3254:
418:
1553:, Gumeracha, Torrens Valley Historical Journal.
1453:
1449:
1447:
1117:
281:, North Rhine River - Uppermost reaches of the
3105:List of native title claims in South Australia
333:people whose lands traditionally comprise the
2807:Wabma Kadarbu Mound Springs Conservation Park
1621:
1444:
1082:Barney Waria 1944 & Ronald M Berndt 1986
1500:
1461:. Berkeley: University of California Press.
1392:: CS1 maint: numeric names: authors list (
1356:: CS1 maint: numeric names: authors list (
1320:: CS1 maint: numeric names: authors list (
845:. Unsourced material may be challenged and
724:. Unsourced material may be challenged and
609:. Unsourced material may be challenged and
2709:Kati Thanda-Lake Eyre National Park (part)
1628:
1614:
1536:, Adelaide, University of South Australia.
1113:
1111:
1109:
465:. That put them in close contact with the
1301:"Linkup - Social and Emotional Wellbeing"
865:Learn how and when to remove this message
744:Learn how and when to remove this message
629:Learn how and when to remove this message
570:
76:Learn how and when to remove this message
345:and through to the northern part of the
39:This article includes a list of general
2793:Vulkathunha-Gammon Ranges National Park
1496:
1494:
1106:
551:– The father of the Ngarrindjeri people
3255:
3087:Laws concerning Indigenous Australians
1211:Coles, Robin; Hunter, Richard (2010),
1196:Coles, Robin; Hunter, Richard (2010),
1173:
337:, as well as lands to the west of the
3263:Aboriginal peoples of South Australia
2537:Anangu Pitjantjatjara Yankunytjatjara
1637:Aboriginal peoples of South Australia
1609:
448:
2765:Nullarbor Wilderness Protection Area
2744:Malkumba-Coongie Lakes National Park
1491:
878:Women of the Karnumeru (Hill People)
843:adding citations to reliable sources
810:
722:adding citations to reliable sources
689:
607:adding citations to reliable sources
574:
25:
16:Aboriginal people of South Australia
3148:Hindmarsh Island Bridge controversy
2730:Ikara–Flinders Ranges National Park
1549:Coles R.B., & Draper N. (1988)
654:and Wall and in the North down the
650:could be found along Salt Creek to
492:
13:
2716:Kanku-Breakaways Conservation Park
1432:. State Library of South Australia
1280:. State Library of South Australia
45:it lacks sufficient corresponding
14:
3274:
1601:Aboriginal Culture: The Peramangk
1570:
3127:Aborigines' Friends' Association
3018:Aṉangu (Western Desert language)
1529:, London, Smith, Elder & Co.
1473:"Austlag AIATSIS S5 - Peramangk"
940:
815:
694:
579:
285:- Upper and middle reaches of:
113:
30:
3061:Aboriginal Lands Trust Act 1966
1534:Aboriginal Art At Lofty Heights
1465:
1422:
1400:
1364:
1328:
685:
269:Includes but not limited to -
2695:Elliot Price Conservation Park
1459:Aboriginal Tribes of Australia
1292:
1270:
1244:
1219:
1204:
1189:
1167:
1142:
1124:Aboriginal Tribes of Australia
806:
1:
3141:Avenue Range Station massacre
2758:Ngaut Ngaut Conservation Park
1335:Healing Foundation (c) 2021.
1099:
1066:Yammaiamma or Nurrullurrulla:
419:Family groups and territories
3052:Aboriginal Heritage Act 1988
1299:Nunkuwarrin Yunti (c) 2021.
404:Aboriginal South Australians
7:
2786:Strzelecki Regional Reserve
2751:Mamungari Conservation Park
2737:Innamincka Regional Reserve
2723:Lake Gairdner National Park
2702:Gawler Ranges National Park
2680:Co-managed protected areas:
2655:Indigenous protected areas:
1592:Peramangk Aboriginal People
1546:, Sydney, Mitchell Library.
1087:
968:Marnitti (Becoming a Milta:
349:in the Australian state of
10:
3279:
3160:History of South Australia
3025:Nunga (Aboriginal English)
2821:Yumbarra Conservation Park
2772:Nullarbor Regional Reserve
2572:List of Aboriginal schools
1582:Tindale Tribes - Peramangk
1516:
1121:(1974). "Peramangk (SA)".
323:Parruwonga-burka, Monarta.
18:
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2273:Poltpalingada Booboorowie
2243:
2144:
2023:
2016:
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1477:collection.aiatsis.gov.au
1130:. South Australian Museum
1094:Wiljani Conservation Park
902:Mangkarra(Chevron Scars):
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3134:Australian frontier wars
3070:Aboriginal Witnesses Act
2779:Pureba Conservation Park
2551:Gerard Community Council
1258:. Adelaide Hills Tourism
169:Dharuk, Gamaraygal, Iora
2931:Western Desert language
1562:Teichelman, CG., &
368:in the north, south to
60:more precise citations.
2986:Lower Murray languages
2558:Kupa Piṯi Kungka Tjuṯa
2456:Eileen Yaritja Stevens
1232:. Phasai at Deviantart
1155:. Phasai at Deviantart
1085:
1036:
1010:
571:Lands of the Peramangk
3192:By state or territory
3177:Waterloo Bay massacre
2814:Witjira National Park
2688:Dhilba Guuranda-Innes
2358:Tuppy Ngintja Goodwin
1951:Western Desert people
1532:Blair, A.E.J. (19??)
1373:"Indigenous Heritage"
1071:
1060:traditional custodian
1033:Edward John Eyre 1844
1022:
1007:Edward John Eyre 1844
977:
489:people and language.
331:Aboriginal Australian
329:The Peramangk are an
2993:Thura-Yura languages
2903:Ngamini (Yarluyandi)
1256:Visit Adelaide Hills
839:improve this section
718:improve this section
603:improve this section
1544:Diaries & Notes
318:Notable individuals
231: /
3205:Northern Territory
2961:Yarli (Malyangapa)
2565:Maralinga Tjarutja
2421:Lowitja O'Donoghue
1755:Maralinga Tjarutja
795:traditional owners
455:Peramangk language
449:Peramangk language
413:welcome to country
378:Mount Lofty Ranges
347:Fleurieu Peninsula
256:Mount Lofty Ranges
235:34.917°S 138.917°E
201:Fleurieu Peninsula
187:Fleurieu Peninsula
21:Peramangk language
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3240:Western Australia
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3113:
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2491:Natasha Wanganeen
2393:Natascha McNamara
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1710:, (including the
930:Ngamma Ngamaitya:
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544:Kaiserstuhl Creek
364:district and the
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287:Onkaparinga River
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1128:(online extract)
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983:(Wilyakundarti)
973:Edward John Eyre
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555:Nganno the Giant
493:Dreaming stories
376:and west to the
279:South Para River
275:North Para River
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240:-34.917; 138.917
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146:Language branch:
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1176:"The Peramangk"
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1119:Tindale, Norman
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1041:Waterfall Gully
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957:Wilya Kundarti:
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916:Tukkupurlaitya:
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528:The Mingka Bird
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351:South Australia
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204:South Australia
166:Group dialects:
156:Language group:
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2295:Peter Burgoyne
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2244:Notable people
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1218:
1203:
1188:
1166:
1141:
1104:
1103:
1101:
1098:
1097:
1096:
1089:
1086:
1079:
1030:
1004:
942:
939:
879:
876:
873:
872:
823:
821:
814:
808:
805:
804:
803:
799:
791:
788:
785:
781:
777:
770:
767:
764:
761:
758:
752:
751:
702:
700:
693:
687:
684:
675:Currency Creek
637:
636:
587:
585:
578:
572:
569:
568:
567:
564:Mount Bonython
558:
557:
552:
546:
537:
531:
525:
517:
508:
502:
494:
491:
450:
447:
426:Norman Tindale
420:
417:
335:Adelaide Hills
325:
324:
320:
319:
315:
314:
267:
263:
262:
260:Barossa Ranges
252:
248:
247:
215:
211:
210:
197:Adelaide Hills
194:
190:
189:
183:Adelaide Hills
180:
176:
175:
171:
170:
167:
163:
162:
157:
153:
152:
147:
143:
142:
137:
133:
132:
126:
125:
118:
110:
109:
95:
94:
84:
83:
38:
36:
29:
15:
9:
6:
4:
3:
2:
3275:
3264:
3261:
3260:
3258:
3241:
3237:
3234:
3230:
3227:
3223:
3220:
3216:
3213:
3209:
3206:
3202:
3199:
3195:
3190:
3189:
3185:
3178:
3174:
3171:
3169:
3164:
3161:
3157:
3153:
3149:
3145:
3142:
3138:
3135:
3131:
3128:
3124:
3123:
3121:
3117:
3106:
3102:
3101:
3099:
3095:
3088:
3084:
3081:
3080:
3075:
3072:
3071:
3066:
3063:
3062:
3057:
3054:
3053:
3048:
3047:
3044:
3041:
3037:
3026:
3022:
3019:
3015:
3014:
3012:
3008:
3001:
2997:
2994:
2990:
2987:
2983:
2982:
2980:
2976:
2969:
2965:
2962:
2958:
2955:
2951:
2948:
2944:
2940:
2936:
2932:
2928:
2925:
2921:
2918:
2914:
2911:
2907:
2904:
2900:
2897:
2893:
2890:
2886:
2883:
2879:
2876:
2872:
2869:
2865:
2862:
2858:
2855:
2851:
2848:
2847:Adnyamathanha
2844:
2843:
2840:
2837:
2833:
2822:
2818:
2815:
2811:
2808:
2804:
2801:
2797:
2794:
2790:
2787:
2783:
2780:
2776:
2773:
2769:
2766:
2762:
2759:
2755:
2752:
2748:
2745:
2741:
2738:
2734:
2731:
2727:
2724:
2720:
2717:
2713:
2710:
2706:
2703:
2699:
2696:
2692:
2689:
2685:
2684:
2682:
2678:
2671:
2667:
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2639:
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2598:
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2587:
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2580:
2573:
2569:
2566:
2562:
2559:
2555:
2552:
2548:
2545:
2541:
2538:
2534:
2533:
2531:
2529:Organisations
2527:
2520:
2516:
2513:
2509:
2506:
2502:
2499:
2495:
2492:
2488:
2485:
2481:
2478:
2477:James Unaipon
2474:
2471:
2470:David Unaipon
2467:
2464:
2460:
2457:
2453:
2450:
2446:
2443:
2439:
2436:
2435:Frances Rings
2432:
2429:
2428:Alitya Rigney
2425:
2422:
2418:
2415:
2414:Lewis O'Brien
2411:
2408:
2407:Betty Muffler
2404:
2401:
2397:
2394:
2390:
2387:
2386:Tjungkara Ken
2383:
2380:
2376:
2373:
2369:
2366:
2362:
2359:
2355:
2352:
2348:
2345:
2341:
2338:
2334:
2331:
2330:Nyakul Dawson
2327:
2324:
2320:
2317:
2313:
2310:
2309:Hector Burton
2306:
2303:
2299:
2296:
2292:
2289:
2288:Iris Burgoyne
2285:
2282:
2281:Jack Buckskin
2278:
2274:
2270:
2267:
2263:
2260:
2256:
2253:
2249:
2248:
2246:
2242:
2231:
2227:
2223:
2219:
2216:
2212:
2209:
2205:
2202:
2198:
2195:
2191:
2188:
2187:Killalpaninna
2184:
2181:
2177:
2173:
2169:
2166:
2162:
2158:
2154:
2150:
2149:
2147:
2143:
2136:
2132:
2129:
2125:
2122:
2118:
2114:
2110:
2107:
2103:
2100:
2096:
2093:
2089:
2086:
2082:
2079:
2075:
2072:
2068:
2064:
2060:
2057:
2053:
2050:
2046:
2043:
2039:
2036:
2032:
2031:
2029:
2026:
2022:
2019:
2015:
2008:
2004:
2001:
2000:Yawarrawarrka
1997:
1994:
1990:
1987:
1983:
1980:
1976:
1973:
1969:
1966:
1962:
1959:
1955:
1952:
1948:
1945:
1941:
1938:
1934:
1931:
1927:
1924:
1920:
1917:
1913:
1910:
1906:
1903:
1899:
1896:
1892:
1889:
1885:
1882:
1878:
1875:
1871:
1868:
1864:
1861:
1857:
1854:
1850:
1847:
1843:
1840:
1836:
1833:
1829:
1826:
1822:
1819:
1815:
1812:
1808:
1805:
1801:
1798:
1797:Ngaanyatjarra
1794:
1791:
1787:
1784:
1780:
1777:
1773:
1770:
1766:
1763:
1759:
1756:
1752:
1749:
1745:
1742:
1738:
1735:
1731:
1728:
1724:
1721:
1717:
1713:
1709:
1705:
1702:
1698:
1695:
1691:
1688:
1684:
1681:
1677:
1674:
1670:
1667:
1663:
1660:
1656:
1653:
1652:Adnyamathanha
1649:
1648:
1646:
1642:
1638:
1631:
1626:
1624:
1619:
1617:
1612:
1611:
1608:
1602:
1599:
1597:
1593:
1590:
1588:
1585:
1583:
1580:
1578:
1575:
1574:
1565:
1564:Schürmann, CW
1561:
1558:
1555:
1552:
1548:
1545:
1541:
1538:
1535:
1531:
1528:
1524:
1521:
1520:
1507:
1503:
1497:
1495:
1478:
1474:
1468:
1460:
1456:
1450:
1448:
1431:
1425:
1409:
1403:
1395:
1389:
1374:
1367:
1359:
1353:
1338:
1331:
1323:
1317:
1302:
1295:
1279:
1273:
1257:
1253:
1247:
1228:
1222:
1214:
1207:
1199:
1192:
1177:
1170:
1151:
1145:
1126:
1125:
1120:
1114:
1112:
1110:
1105:
1095:
1092:
1091:
1078:
1076:
1070:
1067:
1063:
1061:
1055:
1052:
1048:
1044:
1042:
1029:
1027:
1021:
1018:
1014:
1003:
1001:
996:
995:
990:
989:
984:
982:
976:
974:
969:
965:
961:
958:
954:
951:
947:
941:Peramangk men
938:
934:
931:
927:
924:
920:
917:
913:
910:
906:
903:
899:
895:
891:
888:
884:
869:
866:
858:
848:
844:
840:
834:
833:
829:
824:This section
822:
818:
813:
812:
800:
796:
792:
789:
786:
782:
778:
775:
771:
768:
765:
762:
759:
756:
755:
748:
745:
737:
727:
723:
719:
713:
712:
708:
703:This section
701:
697:
692:
691:
683:
680:
676:
672:
668:
663:
661:
657:
653:
649:
645:
633:
630:
622:
612:
608:
604:
598:
597:
593:
588:This section
586:
582:
577:
576:
565:
560:
559:
556:
553:
550:
547:
545:
541:
538:
535:
532:
529:
526:
523:
522:
518:
516:
512:
509:
506:
503:
500:
497:
496:
490:
488:
484:
480:
476:
472:
468:
464:
463:Lake Victoria
460:
456:
446:
444:
443:River Torrens
440:
436:
432:
431:Mount Torrens
427:
416:
414:
409:
405:
401:
396:
394:
390:
386:
381:
379:
375:
371:
367:
366:Barossa Range
363:
359:
354:
352:
348:
344:
340:
336:
332:
321:
316:
312:
308:
307:Finniss River
304:
300:
299:River Torrens
296:
292:
291:Myponga River
288:
284:
280:
276:
272:
268:
264:
261:
257:
253:
249:
244:
216:
212:
209:
205:
202:
198:
195:
191:
188:
184:
181:
177:
172:
168:
164:
161:
158:
154:
151:
148:
144:
141:
138:
134:
131:
127:
122:
116:
111:
106:
102:
96:
91:
88:
80:
77:
69:
59:
55:
49:
48:
42:
37:
28:
27:
22:
3167:
3077:
3068:
3059:
3050:
2954:Yandruwandha
2924:Wangkangurru
2910:Ngarrindjeri
2645:Wati-kutjara
2615:
2611:
2607:
2512:Chad Wingard
2505:Norah Wilson
2463:Moogy Sumner
2365:Ruby Hammond
2323:Vince Copley
2275:(Tom Walker)
2215:Point Pearce
2106:Pipalyatjara
1986:Yardliyawara
1972:Yandruwandha
1887:
1853:Ngarrindjeri
1550:
1543:
1533:
1526:
1505:
1483:16 September
1481:. Retrieved
1476:
1467:
1458:
1434:. Retrieved
1424:
1412:. Retrieved
1402:
1378:27 September
1376:. Retrieved
1366:
1342:27 September
1340:. Retrieved
1330:
1306:27 September
1304:. Retrieved
1294:
1284:16 September
1282:. Retrieved
1272:
1260:. Retrieved
1255:
1246:
1234:. Retrieved
1221:
1212:
1206:
1197:
1191:
1179:. Retrieved
1174:Innes, Bob.
1169:
1157:. Retrieved
1144:
1132:. Retrieved
1123:
1073:
1072:
1065:
1064:
1056:
1050:
1049:
1045:
1037:
1024:
1023:
1016:
1015:
1011:
998:
997:
992:
991:
986:
985:
979:
978:
967:
966:
962:
956:
955:
949:
948:
944:
935:
929:
928:
922:
921:
915:
914:
908:
907:
901:
900:
896:
892:
886:
885:
881:
861:
852:
837:Please help
825:
802:populations.
740:
731:
716:Please help
704:
686:Observations
664:
648:River Murray
640:
625:
616:
601:Please help
589:
554:
548:
539:
533:
527:
519:
510:
504:
499:Montongenggl
498:
459:Lower Murray
452:
422:
397:
389:Ngarrindjeri
382:
358:Mount Barker
355:
339:Murray River
328:
311:Bremer River
214:Coordinates:
140:Pama–Nyungan
100:
87:
72:
63:
44:
2933:(dialects:
2854:Antakirinja
2631:Muldjewangk
2604:'Dreamtime'
2585:and culture
2442:Nura Rupert
2400:Patty Mills
2372:Ruby Hunter
2351:Adam Goodes
2259:Jimmy Baker
2252:Ian Abdulla
2174:(Umeewarra)
2115:(Ernabella)
2017:Communities
1965:Wongkanguru
1923:Tanganekald
1708:Jarildekald
1659:Antakirinja
1523:Angas, G.F.
1502:Eyre, E. J.
1252:"Peramangk"
923:Tukkuangki:
909:Tukkuparka:
807:Life stages
784:song-lines.
774:Teichelmann
656:Marne River
644:Sandy Creek
515:Mount Lofty
343:Murraylands
303:River Angas
295:Reedy Creek
283:Sturt River
271:Marne River
238: /
66:August 2013
58:introducing
3212:Queensland
2208:Oak Valley
2135:Yunyarinyi
2007:Yirawirung
1993:Yarluyandi
1930:Thangkaali
1916:Ramindjeri
1832:Ngangaruku
1762:Mardidjali
1748:Malyangapa
1687:Bungandidj
1680:Bodaruwitj
1542:(1844–46)
1436:30 October
1414:30 October
1236:30 October
1159:30 October
1100:References
950:Kurkurra:
855:April 2017
734:April 2017
679:Bull Creek
549:Nurrunderi
540:Kadli-Umbo
467:Nganguruku
398:After the
372:, east to
251:Mountains:
179:Bioregion:
150:Yura-Thura
41:references
2917:Paakantyi
2868:Barngarla
2835:Languages
2624:Tjilbruke
2616:tjukurrpa
2612:mura-mura
2201:Nepabunna
2172:Davenport
2165:Colebrook
2157:Poonindie
2049:Indulkana
2025:APY Lands
1909:Portaulun
1888:Peramangk
1811:Ngayawang
1769:Meintangk
1720:Karangura
1712:Mulbarapa
1673:Barngarla
1596:LocalWiki
1134:27 August
826:does not
705:does not
671:Tungkillo
667:Clarendon
652:Mypolonga
590:does not
521:Tjilbruke
511:Two Mates
505:Yurebilla
471:Ngaiawang
254:Southern
208:Australia
193:Location:
160:Peramangk
130:Hierarchy
3257:Category
3233:Victoria
3226:Tasmania
3170:massacre
2896:Ngadjuri
2889:Narungga
2638:Ngiṉṯaka
2583:Religion
2379:Ivaritji
2194:Koonibba
2092:Mintabie
2065:(Fregon)
2063:Kaltjiti
1895:Pilatapa
1874:Ngurunta
1867:Ngintait
1839:Ngaralda
1804:Ngadjuri
1783:Narungga
1504:(1844).
1457:(1974).
1388:cite web
1352:cite web
1316:cite web
1088:See also
1080:—
1031:—
1017:Wilyaru:
1005:—
887:Takanna:
780:peoples.
669:west to
660:Wongulla
619:May 2017
475:Ngadjuri
439:Angaston
400:European
393:Ngadjuri
362:Angaston
226:138°55′E
3119:History
2947:Wirangu
2861:Arabana
2663:Watarru
2618:, etc.)
2597:Arkaroo
2222:Raukkan
2128:Watarru
2113:Pukatja
2099:Nyapaṟi
1958:Wirangu
1860:Ngawadj
1846:Ngarkat
1825:Ngameni
1776:Mirning
1734:Kokatha
1694:Dhirari
1666:Arabana
1644:Peoples
1525:(1847)
1517:Sources
1262:22 June
1215:, Axiom
1200:, Axiom
847:removed
832:sources
726:removed
711:sources
611:removed
596:sources
534:Tak:Oni
483:Maraura
479:Ngarkat
370:Myponga
341:in mid
266:Rivers:
223:34°55′S
121:Tindale
105:Tindale
54:improve
3097:Cases:
3010:Words:
2882:Kaurna
2230:Yalata
2180:Gerard
2153:Akenta
2145:Other:
2085:Mimili
2078:Makiri
1937:Wailpi
1881:Nukunu
1818:Ngalia
1741:Kuyani
1727:Kaurna
1181:22 May
1051:Burka:
798:Reach.
487:Kaurna
435:Mannum
408:Kaurna
385:Kaurna
374:Mannum
43:, but
3168:Maria
2875:Dieri
2121:Umuwa
2071:Kaṉpi
2056:Kalka
2042:Iltur
2035:Amaṯa
1944:Warki
1701:Dieri
1230:(PDF)
1153:(PDF)
99:aka:
3039:Laws
2968:Yuyu
2608:muda
1790:Nauo
1485:2021
1438:2021
1416:2021
1394:link
1380:2021
1358:link
1344:2021
1322:link
1308:2021
1286:2021
1264:2021
1238:2021
1183:2006
1161:2021
1136:2012
830:any
828:cite
709:any
707:cite
594:any
592:cite
481:and
453:The
433:and
199:and
1594:on
841:by
720:by
658:at
605:by
353:.
3259::
2937:,
2614:,
2610:,
1493:^
1475:.
1446:^
1390:}}
1386:{{
1354:}}
1350:{{
1318:}}
1314:{{
1254:.
1108:^
677:,
662:.
477:,
473:,
469:,
391:,
387:,
380:.
309:,
305:,
301:,
297:,
293:,
289:,
277:,
273:,
258:,
206:,
185:,
3154:)
3150:(
2941:)
2606:(
2159:)
2155:(
2027::
1714:)
1629:e
1622:t
1615:v
1487:.
1440:.
1418:.
1396:)
1382:.
1360:)
1346:.
1324:)
1310:.
1288:.
1266:.
1240:.
1185:.
1163:.
1138:.
1077:.
1028:.
1002:.
868:)
862:(
857:)
853:(
849:.
835:.
747:)
741:(
736:)
732:(
728:.
714:.
632:)
626:(
621:)
617:(
613:.
599:.
123:.
107:)
103:(
79:)
73:(
68:)
64:(
50:.
23:.
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
