Elder John Jones: Fraser Island - Indigenous History P 1 of 3 _

FEDERATION AND THE DALUNGBARA

FEDERATION: The effect on the Dalungbara, the Ngulungbara and the Batchala of Fraser Island and the Sunshine Coast - by John Dalungdalee Jones

The Federation of the Colonial Governments of Australia in 1901 really did not make much difference to the state of the Aborigines in relation to the Government of the day. It maintained the policy of 'protection' that the first Governor, Phillips was directed to observe when British Sovereignty was declared in 1788. By 1901 the Policy of the new Federated States was that of the White Australia Policy.

In 1901 the amended Anti Opium and Aboriginal Protection Act of 1897 focussed on the half-castes and their attendant quadroons and octoroons, which offended the white society of the time and their White Australia Policy. The following text outlines the effects of the numerous 'Protection' Acts from the turn of the century until the present day. Also how the many Protection Acts affected the Dalungbara, Ngulungbara and Batchala peoples of Fraser Island and the Great Sandy Region of the Sunshine Coast.

There are a number of respected anthropologists and historians that have identified the names of the Aboriginal tribes of the area.

I will refer to&
(a) The Gaiarbau Story compiled by the founder of the University of Queensland's Anthropology Department, Doctor Winterbotham. Who recorded this historic information from Gaiarbau (Willy McKenzie) and other elders such as Barpodera, a Batchala of Fraser Island (Aboriginal name for the island is 'Kgari', from which the word describing an Aboriginal as a 'Kguri' or 'Koori' came from.), Jany Sunflower of Stradbroke Island and other elders. This compilation was made over 6 years which included recorded songs, tribal customs, laws and stories. Dr. Norman Tindale praised this work as authentic and a valuable contribution to Australian Anthropology.
(b) Fraser Island Occasional Papers in Anthropology Number 8 by Dr. Peter Lauer.
(c) Aboriginal Pathways by J.G. Steele.
(d) Queensland Archaeology Research by Dr. Ian McNiven for the Commission of Inquiry into Fraser Island and the Great Sandy Region of 1990 which identified numerous Cultural Heritage sites which was imperative in the submission by the Commonwealth to the World Heritage Commission to have the area listed as World Heritage. Fraser Island is now listed as World Heritage and the Cooloola Sandy Region is still being submitted for listing.
(e) The Great Sandy Region Management Plan implemented as a result of the findings of the Commission of Inquiry into Fraser Island and the Great Sandy Region which was accepted by the World Heritage Commission and included the identification of the three tribal groups, the Dalungbara, Ngulungbara and Batchala and their tribal boundaries on Fraser Island and in the Great Sandy Region.

TRIBAL BOUNDARIES ARE ACKNOWLEDGED BY COURT

A most important recognition of these tribal boundaries was given in the Planning and Environment Court, Brisbane, Appeal No. 221 of 1995. The contentious question arose as to who were the authentic Aboriginal people enabled to oversee the sand mining operation onshore from Bribie Island. The Foundation for Aboriginal and Islander Research Action, Aboriginal Corporation (F.A.I.R.A) put forward the notion that the whole area from Bundaberg to Brisbane was Gubbi Gubbi territory. Eve Fesl, identified as a Gubbi Gubbi person supported this idea. The Department of Heritage and Environment however, relied upon the above listed anthropological evidence to disclaim F.A.I.R.A., that the area was Undambi territory and not included in the Gubbi Gubbi area.

A very much researched publication Cooloola Coast by Elaine Brown (Masters in History), published by University of Queensland Press, 2000. This informative publication thoroughly describes the Dalungbara lands and seas.
Now I, John Dalungdalee Jones will provide the Genealogy of today's Dalungbara, Ngulungbara and Batchala People, particularly the Dalungbara.

I, John Dalungdalee Jones am the eldest living Dalungbara, 2001 being my 69th year. The Pictorial Chronology presented with this text gives the opportunity to see who the named persons I refer to are, glimpses of their lives and how they were affected by the numerous Protection Acts. It is the duty of the Aboriginal people to teach the younger ones the laws and customs of their people. The administration of laws pertaining to lands and seas and who has rights to hunt and fish in a particular area is controlled by the Land Council, which is made up of the eldest males of the family groups, the Dora or sometimes known as the Bora. The women have their own Council and jurisdiction.

CRITERION FOR ABORIGINAL LAND AND SEA CLAIMS.

Today the urban Aborigines have difficulty in identifying with tribal lands and seas. Even before the Anti Opium and Aboriginal Protection Act (1897) became law it is recorded that over fifty 'blacks' from the Ngulungbara, Batchala and Dalungbara people were 'mustered' in Maryborough because they were a nuisance to the residents. Their drunkenness was to blame and the young women infecting the young 'white' men with venereal disease. Yet where did they, the young Aboriginal girls pick up the disease but from the whites in the first place? They were transported to Fraser Island's concentration camp. Not all the local Aborigines were shifted, notably domestics and labourers were kept on the mainland.

My grandmother, half-caste daughter of the Master Builder John Rooney was in the employ of Harry Aldridge of Maryborough. At the time of Federation, the Queensland Government, under the supervision of the appointed Aboriginal Protectors established the 'Reserves' which were in effect concentration camps. Archibald Meston, the Protector for South Queensland began the Fraser Island 'Station' at Bogimbah Creek on the West Coast. After a few years the Church of England took over and continued controlling and 'civilising' them. It is no wonder that the descendants born on the Missions and Reserves did not receive instruction in their language, customs and laws. The Aboriginal Protection Acts strictly forbad the observance of their customs and use of their language. They were not allowed to sing and dance, as it was barbaric.

PRIMA FACIE: ABORIGINALS TODAY MUST PROVE THEY ARE DESCENDED FROM A PARTICULAR TRIBE.

The names of the tribes are usually a description of the locality from where they come. Or derived from a characteristic of a people, what the tribe does or how they act. For example, the Dalungbara people were those that made and used the Dalung or Nautilus shell. They traded this commodity with other tribal groups, particularly inland peoples who could not dive or gather the shells from coastal seas. The Dalung were made into pendants that were called Dalung as well. The Dalung shell surface reflects the colours of the rainbow, the Thugine or Rainbow Serpent. Thugine is associated with many stories and customs of the Dalungbara. Our Dalungbara people vigorously defended their exclusive rights to dive and gather the Dalung and other shells of our coastline. They were a valuable part of our economy, our means of livelihood, our 'money'. The manufactured Dalung in the form of a pendant was highly prized by inland people. Senior members wore the Dalung pendant to signify their status as headmen, the Muningburum. They were traded for spears and boomerangs, the further inland they were traded the more prized they became and more articles were traded for them. Many of the inland tribes knew my forebears as the Dalungbara; my particular family was the Dalungdalee.

Dalungbara denotes the whole tribe while Dalungdalee describes our particular family. We dived for and gathered Nautilus from Noosa Heads. Noosa is the English interpretation of Nutheru, the place of ghosts or shades of the people. These shells were also gathered from the mainland and along the coast of Kgari or Fraser Island to the Dalungbara Sand Blow near the Lake Wabby sacred site. The Dalungbara territory extended westward including Lake McKenzie to Bennett's Creek, named after Roger Bennett, a famous athlete was the father of the famous professional fighter, Elley Bennett. Roger Bennett was the younger brother of Susie Rooney and was born in 1875 at Woongoolbva Creek. He was later to be adopted by the Bennett family who took responsibility for his education.

The mainland Dalungbara territory followed Kauri Creek to Mt Bauple. This is where the famed Bauple nut; now marketed as the Macadamia nut originated. Bauple is a Frilly Lizard and Mt Bauple was the home of a spirit person who safeguarded the place where stone axes were obtained. It is a sacred site and corner place for other Aboriginal tribes. From Mt Bauple the boundary continued south to Eumundi, which is again a corner place for the Dalungbara, Undambi, Jinibara and the Kabbi Kabbi peoples.

The Batchala people occupied the centre of Kgari or Fraser Island. They were called such because of their fast manner of speech. The Ngulungbara were named for their elaborate headdress, Ngulung meaning head. Their tribal lands and seas were known as Olungbura, now known as the Sandy Cape area. So the Olungbura was also known as the Ngulungbara.

The two peoples were linked by marriages. The Ngulungbara were kinsmen to the Dalungbara and many were born at Woongoolbver Creek just south of Bennett's Creek which in our language was known as Wamangora (Little Fish) Creek or Dalungdalee Creek. Woongoolbva Creek was known as the 'women's area', where there is plenty of crystal clear water that has filtered through the sands for thousands of years. We call them the Waters of the Rainbow, the Thugine, the Rainbow Serpent is deep in our spirituality and part of our laws and customs. Although related by marriage, the Dalungbara and Olungbura or Ngulungbara had their recognised and designated tribal areas of land and sea. For example, if a Dalungbara person wanted to hunt or fish in the Olungbura area, that person would have to obtain permission to do so. This is part of the fundamental land and sea law that was recognised for many thousands of years and taught to each successive generation. The Law is immutable and very easy to understand.

IDENTIFICATION OF A DALUNGBARA OR NGULUNGBARA PERSON TODAY.

The High Court of Australia, in the Murray Island case, handed down their decision after 8 years of hearing that case, in 1992. They decided that Crown Land is not 'terra Nullius', wasteland, owned by no one, and that the prior Aboriginals were in occupation and possession at the time of declared British Sovereignty in 1788. Thereby making all Aborigines British subjects and entitled to property rights to the lands and seas that they occupied and possessed. It is now important to identify the descendants of the Aborigines that lived at the time of European incursion.

The genealogy of today's descendant Aborigines must be shown through the bloodline connection to their forebears who were those in occupation and possession of their tribal lands and seas at the time of European incursion of the area. For example, my bloodline forebears were born on Fraser Island, within our tribal boundaries in the 1850's. It is recorded that my grandmother and grand uncle, Susie Rooney and Roger Bennett were both born at Woongoolbva Creek on Fraser Island in 1873 and 1875 respectively. The father of Jack Noble, or Jacko Morris the tracker, was born at Sandy Cape or Olungbura around about 1835. Susie Rooney's mother, Mary Ann Dalungdalee was born at Woongoolbva Creek around about 1852. It was recorded in the Maryborough Chronicle when reporting on the construction of the Sandy Cape lighthouse that no other whiteman lived on the island prior to the construction of the light house. The American timber getter 'Yankee' Jack Piggott was killed at Rooney Point in 1864 for trying to steal some of our young women. The Maryborough Chronicle reported that Fraser Island was a dangerous area for a whiteman to venture.

The Rooney brothers, the Master builders of the Sandy Cape lighthouse in 1869 were ensured safety as John Rooney tribally married Mary Ann Dalungdalee observing the customary exchange of gifts between the elders of the Aborigines and the Rooneys. The irrefutable evidence that our forebears were born within the boundaries of our traditional lands and seas establishes that their descendants today are identified as Dalungbara and Ngulungbara (Olungbura of Sandy Cape) people. Respected anthropologists and archaeologists have recorded these tribal boundaries.

TRIBAL BOUNDARIES OR SOUTHEAST QUEENSLAND ACKNOWLEDGED IN ENVIRONMENT AND PLANNING COURT.

A notable court decision was made in the Brisbane Court of Environment and Planning in the Court of Appeal, No.221 of 1995. The Queensland Department of Heritage and Environment tendered comprehensive anthropological evidence as to the tribal boundaries. As one of the respondents, F.A.I.R.A. claimed that the area from Bundaberg to Brisbane was Gubbi Gubbi territory and that the Gubbi Gubbi people should be consulted regarding the disturbance of any cultural sites that may take place as a result of the proposed sand mining. The court held that the area in question was recognised as Undambi territory and that the Undambi were the legitimate persons to oversee the mining operation and not the Gubbi Gubbi. I might point out that the vast majority of Kabbi Kabbi descendants claim within the recognised boundaries and do not support the claim of a few families of the Gubbi Gubbi.

In conclusion, the Aborigines of today, particularly the urban citizens must trace their bloodline connection to their forebears that were born within their recognised tribal territory. What complicates the issue for today's descendants that are not familiar with their laws is if some of their relatives are from different tribal groups. For example, if a Wakka Wakka person marries a Jinibara person there is confusion as to where to make claims. The answer is simple and complies with our ancient tribal laws.

If a Wakka Wakka man marries a Jinibara woman, he can go and live on the lands of the Jinibara and be subject to the Jinibara laws which are administered by the Jinibara land council, the Bora which is made up of the male members of each family group. Their children are therefore related to both the Wakka Wakka and the Jinibara and as such can freely live, hunt and fish in either territory provided that permission has been given by the Bora, the land council of the appropriate people. In other words, the Councils of tribes administer the distribution of land and seas, of hunting rights and fishing rights. So a descendant today can claim in any of their forebears country, but would be subject to the tribal council of the day.

F.A.I.R.A., several years ago, at the time of their failed attempt in the Environment Court regarding the recognition of the claim that Gubbi Gubbi lands extended from Bundaberg to Brisbane, began to promote another notion. Because today's Aborigines did not know their land laws, it would be in the best interests of the Aborigines of south east Queensland to join together and make an ambit claim over the whole area and to sort out the distribution and compensation later on. F.A.I.R.A. could represent the interests of Aborigines in southeast Queensland. This policy did not work in the past and obviously will not work now as there are still living elders who know their tribal boundaries. Representative bodies across Australia during the past years have been notorious for misappropriating funds that should have gone to the actual tribal groups.

NON-ABORIGINES ACCEPTED INTO TRIBE.

Part of the ceremony of burial of our ancestors was to remove the outer layer of skin prior to being wrapped in bark, preferably Tea Tree bark. This was done by having the coals of a burnt branch moved over the skin, then scraping the burnt skin away with a sharpened shell, thereby exposing the white underlayer of skin. The body was then laid out for three days with smoky fires kept going so as to keep the spirit of the departed from returning to haunt the living. After three days the spirit leapt into the heavens, the Bora in the sky. This is not dissimilar to the body of Christ being resurrected only after three days.

The other most notable custom was that portions of the deceased were eaten by relatives, again not unlike the 'eating of the body of Christ'. For the devout Christian is it not believable that Christ's instructions and miracles should travel to the ends of the earth. During the forty days that Christ appeared to many of his disciples, before ascending to heaven, it would not be impossible for him or later, his Apostles, to visit the gentiles of the earth as well. Christ appeared in the midst of the Apostles and then disappeared, while Philip, when teaching the Ethiopian was taken away in the spirit.

Two thousand years ago, at the time of Christ there is a similarity between our ancestors concept that the spirit of the dead would leap into the heavens after three days had transpired. Is it not possible that the Word was spoken to gentiles to the utmost parts of the earth? There is a remarkable similarity in the story of the Aztec religion that the white teacher would return. This is why the Spanish were not resisted until too late. The same teaching is recorded in our customs. This is why when white people came to our area; our ancestors thought them to be Muthare, our white spirit relatives returning. As such they were readily accepted into the tribe. A notable example of this practice was that of the escaped convict John Graham. In 1830 when travelling through the hostile Dalungbara territory, instead of being speared he was recognised as a Muthare, the recently deceased husband of one of the women. Another such case was that of the convict James Davis who escaped from Moreton Bay in 1829. Davis would live with the Batchala people for 14 years.

It was also easy for us to adopt Christianity, as there were similarities with our cultural practices. My uncle, Alf Dow went to Gleniris College in Glenelg, Victoria at the beginning of 1930 to be ordained as a Minister in the Church of Christ. He was the first Indigenous Minister in his home district. He then went to Ambrym Island in Vanuatu to teach. When WWII began he returned to Australia in time to attend the funeral of my grandmother, Susie Lock who was buried at Pialba. Susie Lock was so well known from Bundaberg to Brisbane that several hundred people attended. Alf Dow and his brother Daniel enlisted in the army. Daniel served in Australia in transport. Alf served with the 9th Division and was one of the famed 'Rats of Tobruk'. Alf always carried a small edition of the New Testament in his front pocket. It was this small book that deflected a sniper's bullet that would have killed him. Alf said that it was the Word of God that saved him. My mother was given the book, which she valued for all of her life. The cleanly torn cover and adjacent pages show how the bullet was deflected from its path and is a testimony to the marksmanship of the sniper. Alf was later wounded in the leg with shrapnel, yet only received a pension many years after the war had ended. The Government was ever so slow in payment as can be seen in the case of the Voyager disaster.

WHITEMEN ACCEPTED AS BUNDAS.

Apart from runaway convicts, some notable citizens of the district were accepted as Bundas. In our culture a Bunda is a father, brother and son combination and a respected person, allowed to sit in the Dora or Bora. Harry Aldridge spoke the dialects from Bundaberg to Gympie and recorded much of the customs, laws and tribal boundaries. He handed this on to the anthropologist, A.W. Howitt whose papers are kept in the Victorian Museum. Harry Aldridge corresponded with Howitt over a number of years, from the late 1880's till 1905. Fortunately the Victorian Museum still has the papers. As Harry did marry Lappy, the elder sister of Susie Rooney, there were no problems with Fraser Island Aborigines when Aldridge took up Leases at Indian Heads and Eurong. These areas were within our traditional lands.

Apart from the escaped convicts being accepted into the tribe of Wide Bay, there have been three whitemen recognised as Bundas by our forebears, because they recognised our laws and that the Dalunbara, Ngulungbara and Batchala were the original owners of the lands, waters and seas. James Davis and John Graham were aware of the ownership our people had over their distinct tribal lands and seas, as they would be speared if they trespassed. They were accepted as white spirits or Muthare. In the case of Edward Armitage it was a fight with a particular Aborigine over trespass that gained him recognition. The fight was conducted according to the Law and Armitage won, which earned him respect among the various tribes of Wide Bay. As time went by his reputation of good character spread as he championed the cause of the Wide Bay Aborigines. He was to be acknowledged as a Bunda, a father, brother, son entity.

Sergeant Tom King was well known to local Aborigines and accepted as a Bunda. He was part of the contingent that took five Aboriginal trackers, three from Fraser Island, To Victoria in 1879 to track the Ned Kelly gang. The officer in charge was Sub Inspector O'Connor. The newspapers reported that tracker from interstate would be employed in the tracking down of the Kellys. Ned Kelly was reputedly concerned about the prospect of being tracked by those 'black little devils from up north'. The Kelly gang promptly laid low for a year. During that time however our trackers did earn their pay, as they were used to track two bank robbers, not the Kellys, that had robbed the Lancefield bank of 400 pounds. The trackers followed the robbers over twenty miles in the rain, ending with the arrest of the two fugitives. It was during the stay in Victoria that one of the trackers, Jack Morris; son of Jacko Morris, who were both born at Sandy Cape or Olungbura, befriended a Catholic priest named Noble. Jack Morris adopted the priests name and was from then on known as Jack Noble.

Harry Aldridge of the pioneer Aldridge family of Maryborough was recognised as a Bunda by our people. Although having illegitimate offspring to Aboriginal women, he did marry Lappy, an elder sister of my grandmother, Susie Rooney. This is why Aldridge was very familiar with our laws, customs and territorial boundaries. This is why he took up pastoral leases within the Olungbura or Ngulungbara and Dalungbara tribal lands and not on Batchala country which is in the centre of Fraser Island.

Today, Dr Peter James has been associated with the members of the Dalungbara and Ngulungbara over many years and. He has undertaken extensive geological surveys of Fraser Island and the coastal sands of New South Wales and southern Queensland. We are particularly appreciative of his tireless effort in presenting the environmental impact of the sand mining on Fraser Island and as a result the Prime Minister of the time Malcolm Fraser refused to allow the export of the mineral sands. As the sand mining progressed our people were complaining to the mining companies about the disturbance of our sacred burial sites. Herbert Tannar worked with the Forestry Department for many years and was instrumental in having the miners re-inter the bones, which was some consolation. Dr Peter James is respected world wide as an earth scientist and is respected as a Bunda by us.

In conclusion, the Federation of Australia did not produce any real benefits for the Indigenous peoples of Australia, or change in any dramatic way the plight of the original inhabitants of this land. If anything, the introduction of both the Anti Opium and Aboriginal Protection Act of 1897 and the White Australia Policy served more to refine and redefine the treatment, civilising, Christianising and control of our people, the Dalungbara and Ngulungbara peoples of the Great Sandy Region. At the present time there is a heartening emergence of understanding from the non-Indigenous population of Australia. A growing feeling of reconciliation that transgresses many social boundaries which was seen in the attendance and participation of 250000 Australians in the walk across the Sydney Harbour Bridge to voice publicly their regret at the past atrocities committed against the Aboriginal inhabitants of this land. Together we will pave the way for a more understanding and responsible society in the present and future. We must all learn together and live together, bvrun gaman, moru behman for the sake of our own well being, and more importantly, our children's future.

DETAILED NOTES OF THE PICTORIAL CHRONOLOGY

DETAILED NOTES OF THE PICTORIAL CHRONOLOGY: The Dalungbara, Ngulungbara and Batchala.
by John Dalungdalee Jones.
Art and layout by David John Jones, Director of Art for A.U.A.

The Pictorial Chronology provides the opportunity to see who the named persons are and provide an insight to how their lives were effected by the numerous Protection Acts.

5Photo 01: Taken about 1936 at Pialba, Hervey Bay. At the right is Mrs Susie Lock, born 1873 at Woongoolba Ck on Fraser Island.
Susie Lock is the daughter of John Rooney and Mary Ann Dalungdalee. John Rooney, the Master Builder and his brother Jacob Rooney along with the help of the Ngulungbara and Dalungbara who built the Sandy Cape lighthouse in 1870. It is recorded that John Rooney and Mary Ann Dalungdalee were tribally married along with the traditional trading of gifts. It was because of this marriage that the Rooney brothers had no trouble with our resident relatives. It was only a few years earlier that the American timber getter, 'Yankee' Jack Piggott was speared to death during an altercation that arose from his trying to take some local women.

Susie Rooney's elder sister Lappy married Harry Aldridge of that pioneering family of Maryborough. As a girl, Susie Rooney attended a Catholic Convent at Maryborough, when caught smoking the nuns severely 'strapped' her. Susie Rooney ran away and smoked until her death in 1940.

In 1905 Susie wanted to Marry Robert Dow of the Island Ambrym. They would have to obtain a permit for the marriage under the Aboriginal Protection Act of 1901. Federation in Australia for our people meant more the introduction of the White Australia Policy than any real change in the way Europeans saw us or how we saw them. Robert Dow together with his brothers were 'indentured' to cut cane in Queensland. His brother Tallis went to Mackay, a forebear of the footballer Gordon Tallis. Susie Rooney was living with Robert Dow prior to the marriage, they owned a boarding house at Apple Tree Ck near Childers.

Because of the White Australia Policy, many of the Kanakas were sent back to their respective islands in the South Pacific. A Permit for Marriage was essential to allow Robert Dow to remain. Protector Walter Edmund Roth signed the permit on the 11th of March, 1905. After the death of Robert Dow in 1925, Susie Dow nee Rooney decided to marry a white man, Jack Lock. Pastor Nielsen of Gympie made the necessary arrangements with the Deputy Protector, C. O'Leary in 1934 for the Permit to Marry under the current Aboriginal Protection Act.

John Dalungdalee Jones, about four years old, appears in the photograph. As can be seen, all are holding some of the large catch. Susie Lock was what would be called today a Tourist Guide. She owned dinghies and took fishing parties out in Hervey Bay, earning from 5 to 10 shillings a day.

Susie Rooney was a strong person often displaying her athleticism. She vigorously asserted her fishing rights in her area against any other Aboriginal groups. She would not hesitate in taking a stock whip to anyone that offended her. While accompanying her on a fishing trip and the need arose to cross a creek, my elder brother and I would hold onto her as she swam across the creek.

A favourite event would be a honey gathering expedition. All the kids in the locality would go along. The sulky would be harnessed with Rob the white horse, an axe and galvanised containers loaded up, along with the appropriate smoking apparatus. The beehive was kept under observation for some time unbeknown to the kids, one tree watched for a year in anticipation. Our native bees are called Gavai, but this particular hive home to European wild bees. They were certainly wild when granny began cutting down the tree, a strong woman she did all the axe work herself. Down came the tree. The smoking apparatus was already going but the kids would keep well away. The amount of honey retrieved filled a large galvanised bathtub and several buckets, all in comb form. The sulky was loaded and we would return to our back yard. The honey containers were placed in the sulky shed and the comb drained of the honey. A careful eye had to be kept on Rob the horse. He loved honey and would manage to sneak a feed of honey before being chased away. It amazed me that the numerous bees that attached themselves to the horse never seemed to worry him.

COMMUNITY FISHING.

All fishing depends on the tides. There are many ancient stone fish traps within our tribal areas, which clearly indicate the presence of the Dalungbara, Ngulungbara and Batchala for at least the last 5500 years.

From a legal perspective it is worthwhile to note that Australian Sovereignty over offshore waters was not declared and recognised by International Law until 1973. So the legality is that not only were my forebears asserting their property rights to the seas and seabeds prior to 1973, but confreres such as Barry Robe, a Ngulungbara descendant and myself were asserting our fishing rights, our property rights prior to 1973 as well.

My grandmother, Susie Lock was an expert at making fishing nets. Late last century our Aboriginal people were noted for making the fishing net known by us as Towrows. They made the twine from the inner bark of the pine tree and kept them to a size useable by an individual. When a school of mullet was to be rounded up a number of people would hold their nets alongside each other, virtually making one long net.

Part of our ancient culture is our affinity with nature. Each of us has a particular 'brother' in nature, our Noru. All the people of the coast called the dolphin or Yalu in to help herding the fish. The Yalu was called by tapping objects like stones together under the water. When the fish were herded near the coast or into creeks it was then that the Towrows are used in a big line to catch them.

With the advent of easier to tie cord, it became easy to make big nets, which our grandmother taught us. The most enjoyable event was when the high tides occurred, particularly during daytime. The families would get together and have a picnic. This also include the white families that lived nearby, these events really did break down the social barriers of the time and between the European and our peoples. It was always Granny Lock and Granny Krotundy that would lead these events, picking the place where the net should be set or pulled. I remember one time when there weren't so many people present that the net became snagged offshore. My grandmother swam out, dived down and freed the net. The 'snag' turned out to be a five-foot shovel nosed shark which granny dispatched by breaking its neck with her bare hands before returning to land. It was common for my grandmother when fishing out in Hervey Bay to dive overboard to obtain some coral to satisfy the request of a customer.

I record these maritime activities to illustrate that our people were a people who for thousands of years obtained our livelihood from the sea. Our tribal name is Dalungbara, a combination of Dalung or the Nautilus shell and Bara, which means the people. We used the products of the sea such as shells to trade with inland tribes. These ancient trading walkways were sacrosanct. Anyone travelling would not be harmed. They also defined traditional boundaries. Most of them have been obliterated as a result of being used, broadened and covered with bitumen by Europeans. Robin Wells only recently found one of these tribal walkways along the Tewantin-Cooroy road. It was a concern to us, the Dalungbara, Undambi, Jinibara and Kabbi Kabbi (Gubbi Gubbi) people that recently an earthmover was used to clear and gravel 100 meters of the walkway without consent of the traditional owners. Unfortunately as a result of a thunderstorm this disturbed site became subject to erosion. The original walkway which has been in existence for more than 1000 years remains intact in comparison. This destruction of an ancient walkway is intolerable now that the Commonwealth Environment Protection Act of 1999 is in force. There is need for wide spread education on the importance of cultural heritage sites. To preserve them not only for Australians but also the international community.

5Photo 02: Taken in the late 1930's in the yard of Susie Lock, Signboard Rd, Pialba.
The house was situated opposite the Pialba Golf course. In the group are Pastor Neilsen and other family members of Gympie. Susie Lock is seated with John Dalungdalee Jones. Pastor Neilsen arranged the Permit to Marry under the Protection Act of 1934 that Susie Rooney and Jack Lock needed.

5Photo 03: Taken in mid 1920's, Susie Lock is seated in sulky with friends. The sulky is now in the Pialba Museum.

5Photo 04: Taken at Gateker's Bay, Pialba.
From left, Susie Lock, Jack Lock and Pearl Mills are pictured while on a fishing trip.

5Photo 05: Taken at Pt Vernon, Pialba. From left, Susie Lock and John Dalungdalee Jones

5Photo 06: Taken at Pialba in the early 1920's. From left, John Gala John Krotundy, Jack Noble, Nora Krotundy, Ben Gala holding kids, Mrs Gala and Leslie James Williams J.P.
John Gala, Ben Gala and Leslie James Williams are brothers. Jack Noble's father, Jacko Morris was born at Sandy Cape around 1835. Jack Noble was a tracker that went to Victoria in 1879 to help capture the Ned Kelly gang. While there he befriended a Catholic priest named Noble and thereafter adopted the name. His tribal name is Wannamutta and he was known as a doctor. The reward for the capture of the Kelly gang was 8000 pounds. Another two trackers from Fraser Island were to take part in the capture of Ned Kelly. There was Gary Owens, known as Barney and Willy Woondunna.

Their share of the reward was 50 pounds each, which was never paid. The Protector for Aborigines at the time, Archibald Meston recorded his efforts 18 years later in 1897. He requested information from the Commissioner of Police as to if the money was ever received. The Commissioner responded that no such moneys had been received from the Victorian government. All of the descendants of the trackers, around 2000 people, have instigated legal proceedings to obtain their share of the reward. Now, with interest, each 50 pounds has accrued approximately 60 million dollars each. The matter is at the moment in the High Court of Australia. It is of interest that the great, great, grand daughter of Sub-Inspector Stanhope O'Connor, who was in charge of the tracker contingent taken from Queensland, is providing invaluable assistance and advice in the pursuit of this matter. Ms Sherrill O'Connor-Sraj is a practising barrister in Melbourne. During his stay in Melbourne, Sub-Inspector O'Connor fell in love with the daughter of the Lord Mayor of Melbourne. They married and settled in Melbourne after the capture of the Kelly gang. In fact he refused his share of the allotted reward money in protest that the trackers were only awarded 50 pounds each. He cited their participation in the shoot-out and capture, one of the trackers even being wounded.

5Photo 07: Taken at Pialba, 1920's. At centre are Susie Dow, John Krotundy and Missionary Thompson.

5Photo 08: Taken at Eli Ck, 1920 at Pialba. From the left are Daniel Dow, Clarence Mills, Alf Dow, Harold Ambrym and Grace Dow.

5Photo 09: Taken at Pialba, 1920's. Grace Dow boarding bus outside their home on Maryborough Rd, Pialba.

5Photo 10: Taken at Pialba, 1920's.
The Aboriginal football team, the Seagulls later changed name to All Blacks. Standing, from left is George Murdock (Police tracker), Frank Davis, Paddy Miva (Police tracker), Ben Gala, Alf Dow and Harold Ambrym. Seated, from left are John Gala, Harry Davis, Syd Oba, Herbert Tannar, Jack Alberts and Joe Gala.

5Photo 11: Taken at Yankee Jack Ck on Fraser Island, 1920's.
Swimming in creek from left is Daniel Dow, aged about 12 years and Grace Jones nee Dow, about 18 years old.

5Photo 12: Taken at Bennett's Ck on Fraser Island, 1920's.
Standing, from left is Topsy Gala, her son and at right, Roger Bennett.

5Photo13: Taken at Yankee Jack Ck on Fraser Island, 1920's.
Grace Jones nee Dow spelling a racehorse owned by Dr Rivett, Co-founder of Mt Olivet hospital, Brisbane.

5Photo 14: Taken at Pialba, early 1930's.

Alf Dow is located in the centre. After being ordained as a Minister in the Church of Christ he can be seen here preaching to a congregation of South Sea Islanders, prior to his going to Ambrym. There he would do missionary work in Vanuatu, known as the New Hebridies, a British-French co-dominion.