Aboriginal culture, heritage and history

From Lane Cove Bushland

The traditional owners of the land in the Lane Cove region are the Gai-mariagal people, who are part of the Eora Nation.

Dennis Foley (2001), a descendent of the Gai-mariagal people, writes about his people and their customs in a book named "Repossession of our spirit: Traditional owners of Northern Sydney". Foley describes some important places in the Lane Cove area, and their cultural significance:

"The Western catchment of the Lane Cove River denotes our western boundary and is an important area. North of the burial area were a series of ceremonial rings used in "sorry business" (mourning) and other related inter-clan ceremonies. This area was once a mature aged forest with towering trees full of wildlife that supported many people. The tributaries of the Lane Cove River before their destruction had numerous fertile floodbanks that were kept clear for yam propagation...

"The Upper area of the Lane Cove River... was once full of turtle, fish and huge cod that were as big as a full-grown wombat. The area abounded with duck and other aquatic birds. It was and still is home to a large flock of sulphur-crested cockatoos, whom we believe are the spirits of many of our old people who have not returned to the mortal world. They are there as birds to warn and guide us...

"Where the salt water and the fresh water meet is a connection between two worlds of thought and law. In the saltwater area, lurking in the shadows was a red-eyed monster in the form of a large lizard; perhaps this was once mistaken for a rogue crocodile- or was it a beast from another time? It fits a similar legend that others call a Yowie. When the creature is near, the stench from its decaying flesh can overpower a victim and our people rarely venture into the mangroves in its habitat... Initiated men, not afraid of the beast, would fish and hunt in its environs, but they would never enter the water in these areas or go there at dusk or night. As children we were told of these things and on our many picnic trips to the Lane Cove area we would be scolded if we even looked like going towards the salt water. (all page 12)

Culture

Foley (2001) explains that the overall clan association of the Gai-mariagal people is comprised of six major family groups, three of which he can mention, the Gaimai, the Gatlay and the Gammeray. (p 10). He explains the cultural significance of the matriarchal structure of his nation, in determining its geography:

"Ours is a matriarchal society, Perhaps the most powerful consequence of this is that fresh water is a determining factor in delineating many clan boundaries. The watershed area, from the ridge tops and to where the water flows, determines clan areas. Women's law governed fresh water. When we refer to mother earth, the control of the fresh water is the law of the woman and such law controls us. ... "The laws of water determine our land, our laws are determined by the seasons and our seasons have become as one with our old people and their knowledge. In the western context we believe that there are seven seasons as compared to the European four. Our journey or progression in life is also seen as a journey through seven seasons or stages. As we are 'saltwater' people, fresh water is life and is respected as a scarce commodity." (p 12)

Sites of Aboriginal history

Denis Foley describes places in the region that were bases for the Aboriginal guerilla warfare waged by warriors such as Pemulwuy:

"North of Fullers Bridge, on the Western side in the freshwater area, was a large campsite that still exists to some extent. It is protected by the hills from Southerly and Westerly winds, and catches the early rays of the day to warm the campsite that was used by the Woyan (Pemulwuy) during his winder campaigns against the British. Here he could rest, feed his followers and hide easily from the British in almost total seclusion. A few strategically planned sentries gave an early warning system that allowed him to live in this area safely. (pp. 22-23)

All these references from Foley, D. (2001) "Repossession of our spirit: Traditional owners of Northern Sydney" Aboriginal History Inc, Canberra.