Introduction
Second Stop - Embankment
Before the arrival of Europeans, Australia was home to Aboriginal
Nations with an estimated 250 languages. Much of what we know
as Victoria today, is part of the Kulin (Aboriginal) Nation. The
Wurundjeri-Willam Clan, were the traditional owners of this area,
and responsible for the management and protection of resources.
They spoke the Woi-wurrung language. It was also normal to speak
languages of other clan groups and neighbouring Nations. There
was an innate connection to the land and strong sense of belonging
through Culture, Language, Ceremonies and Traditions.
The highest points were often used by Wurundjeri men to keep
track of the comings & goings of the area and as a vantage point
to look out across the woodland. You would see campfire smoke
and movement in the distance and marram (kangaroo) gathering
to feed.
Wominjeka. A single word used to connect. Welcome.
Along this walk, you are reminded to use all your senses to see, feel,
listen and imagine the Culture and stories of the Wurundjeri people
and connect with the landscape.
Our Ngurungaeta was Billibellary. Our Headman Paramount
Leader Decision maker and Law maker until he was struck down
with a chest infection in 1846. Over the coming years, many more
Aboriginal people died from introduced infections & diseases and
malnourishment. By 1850, families had been separated, removed
from their land and forbidden to speak their language and practice
ceremonies. Food rations were managed by government officials
and Missions were set up. Today there are still descendant family
groups.
Reflection: Where do you belong? How do you connect with your
community?
First Stop - Salt Creek
As you look to either side of this bridge, you see a trickling creek.
This is now known as Salt Creek. It runs all the way from Macleod.
This area was a significant waterway used by Wurundjeri families
for hunting and gathering, particularly of iuk (eels). Iuk migrated
upstream to Salt Creek as tiny elvers, then retreated to the Birrarung
(Yarra River) to mature for a further 7-8 years, before heading back
out to sea.The salinity of the water gives Salt Creek its name. Today,
it’s unlikely that the eels are using this creek, due to the change in
structure.
Reflection: What other changes in the natural landscape are obvious is
this area?
As you make your way around the path and up the embankment,
imagine moving to higher ground for shelter as late summer moves
into early winter. Imagine the flooding of the Birrarung down below
and smelling the smoke of burning eucalypt leaves in camp fires.
These points were often used by surveyors during the establishment
of Heidelberg, on advice of the Aboriginal people.
Reflection: How would you describe early interaction between Europeans
& Aboriginal People? How do you think this has changed today?
Third Stop - Confluence
As we follow the creek across Beverly Rd to the Yarra, imagine
taking this route to meet fellow Woiwurrung clans at Bolin Bolin
Billabong to catch eels, trade commodities, share ceremonies &
celebrate socially. Although no significant events happened at this
particular site, there is often significance at waterway confluences.
Confluences were often used as ‘important meeting and rest stop’
points, such as the signing of the Batman treaty at Merri Creek.
This particular confluence site is most significant for setting of iuk
traps.
Reflection: Listen to the creek as it merges with the river, watch the swirl
of the water. Feel the energy of the Birrarung as she moves from Mt
Baw Baw into the ocean.This is Melbourne’s lifeline.
Final Stop - Sills Bend
As you walk the final stretch to Sills bend, smell the smoke in the
air from the ancient fire burning practices. Burning practices were
used to maintain the land, promote new growth and encourage
animals to graze which then makes perfect hunting ground. As mobs
of marram & wimbi (wallaby) would gather, men would chase them
towards the river, where the marram would be trapped, making
easier targets.
Look around and appreciate the aged River gums and the
importance of plants not only for food but also to make tools &
medicines. Red River Gums were used for canoe making, due to
their size and strength. Today many scar trees can be found, on
the opposite side of the river. Kangaroo Apple was used as fertility
control. Murrnong, Yam daisies, were a staple food source, and
today are almost extinct. Muyan (silver wattle) trees fed marram
mobs when they flowered. The wood from these trees would be
split and crafted into axe handles, and its resin used to glue on the
axe head, with Bootlace Bush used to tie axe heads. Grasses were
for weaving and making eel traps. Native Tobacco is also growing in
this area. Warraworrap (black wattle) trees would attract huntsmen
spiders, a favourite food source for wollert (possums).
Wollert skins were used to make cloaks, a sacred expression of
culture. Cloaks were used for warmth, especially for new born babies.
Additional skins were sewn on to the cloak as the child grew and
would be kept for life. Imagine your cloak.The luxurious softness of
the fur and the intricate inscriptions on the reverse. Inscribed with
songlines and life journeys, often by your parents and Elders. A cloak
is your personal history book, photo album and diary. Cloaks were
often for burial. After cultural practices were made illegal, Aboriginal
People were given government- issue blankets for warmth.
Reflection: Think about a cherished object from your childhood or a
family heirloom that brings back memories of your grandparents &
parents? How would you feel if these were taken away from you?
After colonisation, this area was divided and owned by the
Brown & the Fanning families, and used for farming potatoes,
grazing animals and as a market place. The remaining pear trees
are a reminder of the orchard planted for Market days and as the
entrance to the bathing box, which sat at the water’s edge.
Within 5 years, the right to Wurundjeri Traditions & Cultural
Practices and Survival Mechanisms in this area were taken away
and made illegal. Despite all the dispossession & atrocities, the
resilience and strength of Wurundjeri People has enabled Culture
and Language to be retained and revived today.
Thank you to the Wurundjeri People for allowing the story of this
area to be interpreted. And thank you to Aunty Marg Gardiner
for direction and advice.
Darebin St
Heidelberg Cultural Walk
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Jik
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85m
Heidelberg
Park
Entrance
1
Heidelberg
Cricket
Ground
0m
50
M
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Ya
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Tr
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River Gum
Walk
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Yarra River
Beverley
Road
Reserve
Heidelberg
Football
Club
Creation Story
The ‘great water’, Moorool, was locked in by the mountains.
Barwool, the Wurundjeri Elder, decided to release the great water
so he cut a channel up the valley using his stone axe. But he was
stopped by Baw Baw. He headed north and was again stopped by
Donna Buang and his brothers.
500m
Barwool turned westwards and cut through the hills to Warr-andyte where he met Yan-yan, another Wurundjeri man.Yan-yan was
cutting a channel with his stone axe to free Morang, the ‘great water’
from his country.
Sills Bend
Banksia Park
The two men joined forces and the waters of Moorool and Morang
became Moo-rool-bark - the place where the wide waters meet.
They continued cutting a path for the waters of Moorool and
Morang and so the Birrarung (Yarra River) was formed.
Using many axes now they cut a narrow twisting track looking for
softer ground until they reached a place where the waters rushed
out creating Port Phillip Bay.
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