NSW National Parks and WIldlife Service

Terry Hie HieAboriginal AreaEducation Package

Terry Hie Hie Aboriginal Area Education Package i

Foreword

My name is Noeline Briggs-Smith, I am a descendent of the Guyinbaraay (Coonbri) of the Kamilaroi nation. I would like to welcome all those people who want to come to this area, I would welcome you and I would acknowledge my elders who are the guardians of our history, our land and our water. So welcome to country and the word for welcome in our language is ‘yaama’. So, ‘yaama’!Noeline Briggs-Smith, OAM - Terry Hie Hie Co-management Committee

Welcome to Terry Hie Hie Aboriginal Area which is a special reserve put aside for the protection of Aboriginal culture and a range of different threatened species for the Brigalow. We hope you have an enjoyable day here and come back again. Matthew Bester Ranger - National Parks and Wildlife Service

BackgroundTerry Hie Hie Aboriginal Area was gazetted as an Aboriginal area in 2005, in recognition of its ancient and contemporary cultural significance and its importance as habitat for native flora and fauna. The reserve was previously managed as a state forest.The National Parks and Wildlife Service has built picnic facilities, a walking track and extensive interpretation signage to encourage individuals and groups to enjoy this special area.As part of the Aboriginal co-management experience the National Parks and Wildlife Service and Terry Hie Hie Co-management Committee hope to expand people’s appreciation of country and widen the spectrum of Aboriginal cultural teaching in local schools and the wider community. This education package aims to incorporate Aboriginal cultural heritage into all aspects of the curriculum, not just limit it to a specific cultural heritage unit.The National Parks and Wildlife Service aim to deliver quality, professional and fun excursions with learning outcomes linked to the curriculum, as well as fostering an appreciation of the importance of natural and cultural heritage. Terry Hie Hie provides an opportunity for local, rural communities to learn and appreciate more about the ‘bush in their backyard’.This education package has deliberately avoided the use of technology whilst in the field. We aim to have kids unplug, listen and absorb and appreciate their surroundings. Suggestions for technology in the classroom have been provided as pre- and post- visit activities.The background materials are provided to ensure that all presenters; whether staff, co-management committee members or teachers; have the required knowledge and suitable language to present excursions aimed at the appropriate age demographic. The background materials and suggested itineraries are not meant to act as a script or limit the creativity and interactions of participants. We would recommend that schools still contact Narrabri Area office on 6792 7300 to organise staff to attend an excursion, ensuring the personal touch.

Please enjoy your visit.

Terry Hie Hie Aboriginal Area Education Package 1

About this resourceThis education package provides teachers with excursion options and activities to Terry Hie Hie Aboriginal Area for Stage 1 to 3 of the NSW Syllabus. Each section of this package is broken down into the following:

INTROduCTION

This section includes site details and directions, syllabus outcomes for the National Curriculum and a risk management planINSTRuCTORS NOTeSThis section provides details about the site and what you can find there. These notes can be used by anyone, and they can help further research into the site for classroom activities.

STAge 1 exCuRSIONS• History excursion - looks at changes in communication, tools and toys, and they explore the terminology of

Now and Then.• Science Excursion - looks at exploring identifying features of trees and traditional Gamilaroi language used

to describe different parts of plants.

STAge 2 exCuRSIONS• History excursion - looks at Aboriginal tools that were used in the region and investigates the history of Terry

Hie Hie.• Science excursion - investigation into identifying features of small birds and the importance of hollow trees

and logs for habitat.

STAge 3 exCuRSIONS• History excursion - looks at the time line of events at the park and what life was life throughout the history of

Terry Hie Hie Aboriginal Area.• Science excursion - looks at the adaptations of animals to live in the local environment and takes a closer

look at the interaction between plants and animals.

OTHeR RefeReNCe MATeRIAlSGamilaraay language has been incorporated throughout this package to help users familiarise themselves with the traditional language. A glossary of terms used and recommended, along with pronunciation, has been provided in the back of this document. This section of the package also includes general references and websites that can be used for further research.

Terry Hie Hie Aboriginal Area Education Package 9

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Welcome to Country

‘Welcome to Country’ is an important ceremony by Aboriginal people and inviting them to perform it helps non-Indigenous people recognise Aboriginal culture and history. This is a significant recognition and is made through a formal process, although it’s up to the elder how they decide to carry out the ceremony. An ‘Acknowledgement of Country’ can be done by everyone, Indigenous or non-Indigenous, to pay respect to the fact that one is on Aboriginal land.

Acknowledgement of CountryAn Acknowledgement of Country is a way of showing awareness of and respect for the traditional Aboriginal owners of the land on which this field trip is being held, and of recognising the continuing connection of Aboriginal peoples to their Country.An Acknowledgment of Country can be informal or formal and involves visitors acknowledging the Aboriginal or Torres Strait Islander owners of the land as well as the long and continuing relationship between Indigenous peoples and their Country.

I would like to acknowledge the Gamilaraay people who are the traditional custodians of this land. I would also like to pay respect to the elders both past and present of the Gamilaraay Nation and extend that respect to other Aboriginal people present.

The importance of a Welcome to Country

When doing a welcome to country, you need to identify the land, the people and the ancestors mainly because the ancestors were the ones who had the law, who had the right to inherit when they became elders and they also had the right to say who could stay, who could not stay, so they were the law. Our law was not given by kings or queens, our law was with the elders, male and female, so this is why it is very important that people when they come onto Kamilaroi land, or any land amongst the smaller clans of the Kamilaroi nation like the Jukambal, the Kwiambal, the Weraerai, the Ngemba, the Coonbri, the Marbul, the Nucoorilma and more, they are all the smaller groups that made up the Kamilaroi nation and it is very important when you go into their country, into their parcels of land, that you have permission to be there. The elders are the ones who inherit the right to take care of the land, the water and our history.Noeline Briggs-Smith, OAM

Instructor’s Notes

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BioregionsBioregions are large, geographically distinct areas of land with common features such as geology, landform patterns, climate, ecology, plant and animal communities. There are 89 bioregions in Australia.The Brigalow Belt South bioregion stretches across 279 496 km2 of land, with 80% of that in Queensland and 20% in New South Wales. It is the eighth largest bioregion in Australia.

Co-management Committee

The Aboriginal people of Moree and the surrounding areas have strong ties to Terry Hie Hie. Many of their descendants lived here, some were born here and some were buried here.A group of committed descendants of the Terry Hie Hie people co-manage the Aboriginal areas at Terry Hie Hie, including the Mission portion, with NSW National Parks and Wildlife Service. They aim to ensure that the wisdom, resilience and culture of the Terry Hie Hie people are not forgotten and their special places are protected for future generations to enjoy.Terry Hie Hie Aboriginal Area includes Mission, Terry Hie Hie, Irrigappa, Courallie, Berrygill, and Montrose and Campbell sections, all formerly state forests. This group of reserves is managed by the Office of Environment and Heritage (OEH) as a single management unit.This Aboriginal area is managed by the NSW National Parks and Wildlife Service, Narrabri and the Terry Hie Hie Co-management Committee.

Site location

Terry Hie Hie Aboriginal Area is located in the north-western plains region of NSW, about 45 km south east of Moree and 33 km east of Gurley. The Mission section of Terry Hie Hie Aboriginal Area is 1270 hectares which is divided into 2 discontinuous parcels, the northern (interpretive site) is 425 hectares and the southern is 845 hectares.Terry Hie Hie Aboriginal Area is located within the Northern Basalt Province of the Brigalow Belt South bioregion, near the interface with the Nandewar bioregion. It links with other reserves, state forests, private remnant vegetation and roadside vegetation to provide an important corridor of habitat across north-west NSW. The Brigalow Belt South and Nandewar bioregions are characterised by significant land clearing increasing the importance of remnant vegetation.

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Traditional use and occupation

Terry Hie Hie Aboriginal Area is a special place for the local Aboriginal people, the Gamilaroi (Gamilaraay, Kamilaroi, Gomeroi), who speak the Gamilaraay language. The Gamilaroi nation is the second largest Aboriginal nation in New South Wales, following the Wiradjuri. The Terry Hie Hie Aboriginal Area protects a number of ceremonial sites, art sites, tool-making sites, burial sites, hunting grounds and places where Aboriginal people lived before contact with European settlers.The area now known as Terry Hie Hie was once the site of large gatherings of Aboriginal people. It is believed that invited clans would travel hundreds of kilometres to participate in corroborees.The core rituals of corroborees revolve around dance. The dances and associated songs and music tell stories about the Dreaming, the land, relationships and many other aspects of culture. The brolga was often a central theme of corroborees. Corroborees could last several days and nights. Night time was a time to educate children, how to count by the stars and to teach them important traditional values (Briggs-Smith, pers. com.). Several Aboriginal sites and artefacts can be found at Terry Hie Hie and surrounds. Aboriginal grinding grooves can be found to the east and southwest of the site. A ceremonial ground, several carved trees, scarred trees, grinding grooves, and two Aboriginal cemeteries can all be found in the immediate vicinity.

Site evidenceThe Terry Hie Hie region was an important ceremonial and gathering place for the local Gamilaroi people. There are at least 240 recorded axe grinding grooves of various shapes and sizes, a Bora ground (men’s initiation site) and a corroboree ground 1. Both the corroboree ground and axe grinding grooves are evidence of the long-term use and occupation of the Terry Hie Hie area by Aboriginal people. Aboriginal people continued to gather and camp at Terry Hie Hie even as European farmers moved into the area in the 1830s (see Post-European settlement for details). Today, Terry Hie Hie Aboriginal Area forms a tangible link between Gamilaroi ancestors and their living descendents. The place is visited by the local Aboriginal people, who feel a connection to their ancestors and culture. Aboriginal people continue to visit Terry Hie Hie to maintain their knowledge and connection to it and to pass on the knowledge of its significance to others.

Site definitionsBOrA GrOuNdBora grounds were used for rites of passage into manhood and for the explanation of cultural law to maintain the functioning of traditional lifestyle. They are sacred men’s business sites. As bora grounds were earth structures, often with stone arrangements, they were particularly vulnerable to cultivation and livestock damage by European settlers.

1 Please note that all of these sites are located on Aboriginal land located in the Terry Hie Hie region and are not on the Terry Hie Hie Aboriginal Area. Access to these sites is only granted with permission of the Moree Local Aboriginal Land Council who own and manage the sites.

HOw tHE lANdScAPE fOrMEd The Mission section of Terry Hie Hie Aboriginal Area is relatively flat, with altitude varying between 300 and 340 metres above sea level across the reserve. It is located adjacent to Berrygill Creek floodplain. There are no major waterways within this section of the reserve.The geology of the interpretive site is predominately Jurassic fine-grained sedimentary rocks of the Surat Basin. These rocks, comprising of siltstone, mudstone and minor coal, were deposited during the time of the dinosaurs between 145 and 201 million years ago (Jurassic Period). Sedimentary rocks are created from other pre-existing rocks being eroded, transported, deposited, compacted and cemented together. Terry Hie Hie Aboriginal Area is in a drainage area know as the Surat Basin. This basin, stretching 270,000 km2 (four times the size of Tasmania), is part of the Great Artesian Basin. The Great Artesian Basin is the largest and deepest basin of underground water in the world and provides a source of freshwater for communities and properties that access it by installing bores.Around the perimeter of Terry Hie Hie Aboriginal Area are deposits of soil and rock fragments that have been weathered, eroded, transported and deposited by ancient rivers that were once part of the landscape (Cainozoic undifferentiated alluvium deposits). The soils are predominantly coarsely cracking grey and brown clays. Cracking clay soils are usually associated with river (alluvial) areas and vary in colour due to the rock they were made from. They can be extremely fertile depending on the amount of available organic material in the soil.

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INvItING tHE clANS

Aboriginal people had many methods of communicating over long distances. The Gamilaroi used message sticks (5) which had engravings that symbolised things such as clan group, time and event. The message sticks were relayed by a network of messengers over vast distances. One who carried the message stick was traditionally granted safe passage and protected entry to other nations’ territory. The message stick operated like a visa or passport.

The messages were prompts so that the messenger could consistently convey the correct message to each different nation’s Elder. Typical messages were announcements of ceremonies, disputes, invitations, warnings, meetings and events.2

rOcK Art ENGrAvING 2

Aboriginal art has developed in one form or another, for well over 40,000 years. Traditional art in its many styles and forms was a most significant feature in the lives of all Indigenous Australians.Rock art was also engraved by abrasion where the motif was formed in a soft base rock, usually sandstone, by rubbing a harder rock to produce the artwork. Many animal track motifs are found in engraved rock art sites of the central sandstone belt of the catchment.There are no rock art sites found in Terry Hie Hie Aboriginal Area, but a memorial monument, found in the Mission Picnic Area (see above), shows examples of rock art engravings of traditional symbols (3).

2 Reference: Sonter and White, 2012

tHE cOrrOBOrEECorroborees were held over many days and nights and attended by everyone, including women and children. The songs and dances are highly structured and required a great deal of knowledge to perform. Ochres were used for body painting and the guests would have been adorned in special body ornaments made from things such as feathers, woven plant materials, animal fur, teeth, bones and shells.

GrINdING GrOOvESGrinding grooves are physical evidence of tool making or food processing (2) activities undertaken by Aboriginal people. These grooves are created by the manual rubbing of stones onto flat areas of soft rock, particularly sandstone, in areas near creek beds or other water sources where water provided the lubricant. The grinding process took several hours to complete, especially when creating axe heads due to the hardness of the rock. Other grinding grooves include those used to shape wooden devices such as boomerang and spears. Terry Hie Hie’s geologic landscape, predominantly sedimentary rock, coupled with semi-permanent waterholes, provided a good base for Aboriginal people to grind tools, weapons and food.

uNclE lOu SwANLyall ‘Lou’ Swan was born in 1929 on the banks of the Mehi River in Moree. His father was Onlan Swan from Terry Hie Hie and his mother was Sylvia Graham from Quirindi. Lou grew up in a settlement on the east Moree stock route. He worked in a range of positions on stations in the Gwydir Wetlands and around the region and also on the Council.Uncle Lou Swan is honored on a monument (1) at the Mission Picnic Area to recognise his years of work preserving the Gamilaroi culture and heritage.

Making a stone axe tool - First, ‘axe blanks’ were made by striking large flakes of stone from rocky outcrops, then roughly shaping them. The axes were often finished by grinding a sharp cutting edge, often large distances from the stone quarry. This edge, while not as sharp as a chipped stone tool, was much more durable. When the edge was broken or chipped, the axe could be sharpened again and again. Grinding was usually done on sandstone outcrops, often leaving deep grooves. The ground axe stone was then attached to a short wooden handle using natural resin (such as the resin from Grass trees) and plant fibre or kangaroo sinew.

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ScArrEd (MOdIfIEd) trEESMany of the wooden tools and implements used by Aboriginal people were sourced from the outer bark of trees, leaving a scar. Scarred trees show where bark for wooden utensils was removed using stone axes. The bark carved from these trees was used for coolamons, shields, canoes, burial slabs, woomeras, tribal markings, habitation, construction and artwork (especially in areas where there were no suitable surfaces to paint on). 3

Sometimes the axe marks made by Aboriginal people are still visible on the sapwood of the tree, but usually the marks will be hidden because the bark has grown back. The amount of bark regrowth may help you tell the age of the scar. Sometimes, if the scar is very old, it will be completely covered by regrowth.Scarred trees can be found wherever there are mature native trees, especially box trees and red gums. They are found across the landscape, but most frequently occur along major rivers, around lakes and on flood plains. Scars

3 Reference: Sonter and White, 2012

can be found on both living and dead trees. They also occur at sacred sites. Trees used for ceremonial purposes were often carved with a pattern that had a symbolic meaning to Aboriginal people. They were largely associated with ceremonial grounds and burial locations.

It’S All IN tHE dESIGN“The Kamilaroi people were well known for their rock engraving and tree carving. Everyone had their own design for their bodies, weapons etc. The colours used in the artwork gave an indication of where it was from, such as whether the colour was created from ochre, blood, berries, flour, ash, charcoal etc.”Noeline Briggs-Smith, OAM

BurIAl SItES 3

Aboriginal people took care of their deceased in a number of different ways. Across the region several Aboriginal burials were recorded by early settlers as being:• mounds overlain by logs and timber • identified by several trees in the nearby area

carved with various designs, concentric diamonds being common.

Aboriginal people living within the region were also known to have placed deceased people in hollow logs using the natural feature as a ‘coffin’. Aboriginal people are also recorded as being buried ‘draped’ in their possum skin rug or cloak.

tOtEMS“What people must realise, is that Aboriginal people throughout Australia are not all the same. They have different customs, they have different laws...because the laws pertain to the parts of the country, as were their totems. Their totems would be different. Here in north west NSW, we have the animals as our totems and the flora and the birds. The people on the coast have the sea animals. This is the point I am trying to make - not all Aboriginal people are the same, they have different customs and different cultures, but it all still relates back to elders, no kings or queens, it still all relates back to elders.I got my totem from my great-great grandmother who was muthay (possum). My children are muthay. I can’t marry someone who has possum totem, I must care for possum, I must look after it. I’m not allowed to kill it, I’m not allowed to eat it, I must care for it. It is the same for anyone who is dhinewan (emu) or anyone who is bandaarr (kangaroo), you must care for that animal. The laws were given by the elders and they were

strict laws, they had to be adhered to. The reason why the totem system worked was because if everybody ate muthay, if everybody ate dhinewan, if everybody ate bandaarr, the animals would become extinct. This was their way of saving the animals from becoming extinct. There is also yurrandaali (sand goanna), guya (fish), maliyan (eagle hawk), so these are all of the animals of the area, these were the totems of the Kamilaroi.The brolga (burraalga) is our special bird in this area. I haven’t seen a brolga for years. I remember when I first saw a brolga we were out at Boobera Lagoon at Boggabilla. It was like being on another planet at Boobera Lagoon, there were just so many birds, beautiful birds, and we boiled the billy and laid down in the grass and spotted brolgas. My Uncle Walter said you never ever harm a brolga, you don’t kill it, you don’t eat it and you never disturb them when they’re dancing because that’s their courtship dance, they are going to mate and you never interfere with their dance. Seeing the brolgas reminds me of the ballet. The saddest thing is that I haven’t seen a brolga for years.”Noeline Briggs-Smith , OAM

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Excursions

History excursionBy undertaking this excursion, students will discover the differences between Aboriginal culture and their own culture. In particular, students will sequence historical events, identify different points of view, develop an empathetic understanding of the traditional custodians and show an understanding of historical matters.

Activity 1-1: EstAblishmEnt of A PArkStudents create a time line of events that led to the establishment of Terry Hie Hie Aboriginal Area.

Activity 1-2: ExPEriEncEs of living in AustrAliAStudents record their expectations of living in the Terry Hie Hie/Moree area over three different ages - 1) Pre-European, 2) Early Settlement and 3) Mid 20th Century (1960s/1970s). See the pre-excursion activity about the Freedom Ride in Moree and Walgett (1967).

Science excursionBy undertaking this excursion, students will learn about the biodiversity of Terry Hie Hie Aboriginal Area. In particular, students will investigate the adaptations of local biodiversity and use technological skills to create traditional tools out of vegetables.

Activity s3-2A: hAbitAt intErActionsStudents consider the story of the ants and their mound found at the beginning of the walking trail. Students need to write down the different things that the ants do to look after their nest and how they interact with their surrounding environment (e.g. harvesting wattle seed).

Activity s3-2b: AdAPting biodivErsity

Student investigate the adaptations of two (2) plants and two (2) animals that can be found at Terry Hie Hie Aboriginal Area. Students must develop a set of questions that can be asked of the instructor before the field trip.

nsW syllAbus linksExcursion 1: history• ht3-1• ht3-2• ht3-3• ht3-4

Excursion 2: sciEncE• st3-10lW• st3-11lW• st3-4Ws

AssumEd knoWlEdgEs3-2A: understanding of what a symbiotic relationship meanss3-2b: basic concepts of biodiversitys3-2b: basic understanding of what an adaptation is and how animals change to adapt to their environment

AdditionAl rEsourcEsthe Australian freedom rideswww.freedomride.net

Wattles and Animalswww.worldwidewattle.com/schools/animals.php

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Stage 3 Excursions

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FAcT SHEET S3-1

Terry Hie Hie biodiversity

Biodiversity (biological diversity) is a term that is used to describe the variety of living things on Earth. The biodiversity of our planet encompasses all life from the smallest microorganism to the largest mammal.Not only is Terry Hie Hie Aboriginal Area biodiverse, it is also diverse in how its plants and animals have adapted to the harsh climate conditions of western NSW. Here are twelve living things that have adapted to life at Terry Hie Hie.

common nAmE sciEntific nAmE gAmilArAAy nAmE AdAPtAtions

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Emu (3) Dromaius novaehollandiae thinawan • Eat stones to grind food in their stomach• Males look after eggs and chicks to protect

them from predators

Glossy black cockatoo (1)

Calyptorhynchus lathami biliirr • Strong beak to break Belah cones

Sand goanna (5) Varanus species yurandaali • Strong claws for climbing and breaking open tree bark

Grey kangaroo Macropus giganteus bandarra • Tail helps their balance when hopping or standing

Echidna Tachyglossus aculeatus bigibilla • Spines help protect them from predators• Long sticky tongue helps them collect ants

and termites

PlAn

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Kurrajong Brachychiton populneus nhimin • Trunk stores water for survival in drought

Mistletoe (4) Lysiana, Amyema and Dendrophthoe species

baan • Live off other plants and mimic leave shape to “blend in”

Wattle (6) Acacia species dhalan • Seeds have an “aril” (orange fleshy part) that entices ants to take underground while the seed waits for a fire to “crack” the hard shell and it can grow.

Wilga Geijera parviflora dhill • Strong smelling flowers attract insects that aid in pollination

Black orchid (2) Cymbidium canaliculatum garrii • Grows in the forks of trees and hollows, does not need soil

* mckemey and White, 2011

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AcTiviTy SHEET S3-2A

Adapting biodiversity

Living things that adapt to their environment are able to survive better than those that don’t. When we get cold, we put on a jumper. When a plant or animal gets too cold, or its food is limited, what can it do? Sometimes these adaptations can occur very quickly, but it usually takes a long time. Choose two plants and two animals and record what makes them so special. Include any cultural significance. Use the interpretive signs and ask your instructor for support.

Fast FactSome plants and animals have taken thousands of years to adapt to a particular climate, while the keelback snake only took fifty years to adapt to feeding on toxic cane toads.

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