Cultural Awareness & INFORMATION

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 Nyitting (The Dreaming/Creation) is the Noongar spiritual connection to ancestral times when the Wagyl (creator/spirit snake) emerged from the earth and sky to shape the landscape and all living things. This time laid the foundations of Noongar life, where everything—boya (rocks), bilya (rivers), boorn (trees)—holds meaning and purpose.  The Wagyl created humans as caretakers of nature, passing down lore to guide ecological balance.  For Noongar people, the natural world holds deep spiritual significance. Worl (the sky) is revered, embodying celestial lore and wisdom that guide cultural practice. Every part of the landscape is a vessel for kaartdijin (knowledge), and everything in Noongar boodja (country) has a story to tell. Nyitting stories, passed from generation to generation, form the spiritual framework governing Noongar existence. These stories shape social and moral order, defining language, customs, and relationships. For Noongar people, everything is connected in a web of relationships where maaman (men), yorga (women), and nature are partners, linking kura (long ago) to yey (the present). 

For over 45,000 years the Noongar clans  / groups - Yued, Ballardong & Whadjuk - lived and moved across the Avon & Toodyay valley. Noongar moort (extended families) had dedicated and distinct moort-boodja (family-lands) and cultural rights to certain waterholes and springs.  200 years ago – Noongar families were living a traditional life here. Life revolved around kinship and structured cultural practice. Families maintained a deep connection to ancestral land, fostering a profound sense of belonging. They were highly active sourcing foods, managing their boodja (land) and karlerl (extended family camp), tending to cultural responsibilities, passing knowledge, and trading with other Noongar throughout the six Noongar bonar (seasons). Noongar moort achieved balance and adaptability living in harmony with nature. Noongar were a connected people with complex systems of land management, extensive understanding of the seasons, sophisticated knowledge systems and structured cultural practices.

 Life in Harmony with Nature: Traditionally, Noongar moort (families) lived, and sourced their food according to six bonar (seasons). Bonar are determined by weather patterns and nature around us. The duration of seasons varied. Seasons could be long or short. 

With a deep understanding of seasonal cycles families were able to sustain themselves and healthy environments.  An important part of culture is to take only what you need from nature. This ensured the continued availability of food. Practice was adapted to the changing rhythms of nature: Moving from a season of fertility through to a season of adulthood. The six Noongar bonar (seasons)

1: SEASON OF FERTILITY - MAKURU (June / July) The first rains / Cold and wet time with morning mist / Animals and birds are pairing up for breeding

2: SEASON OF CONCEPTION - DJILBA (Aug / Sept) Second rains / Transitional time of year / Rains fill lakes and water holes

3: SEASON OF BIRTH - KAMBARANG (Oct / Nov) Receding rain / Carpets of wildflowers / Dry periods / Warmer weather / Large family groups gather

4: SEASON OF THE YOUNG - BIRAK (Dec / Jan) The first summer / Mosaic burning time / Reptiles emerge / Blessing of ancestors 

5: SEASON OF ADOLESENCE - BUNURU (Feb / Mar) Second summer / Hot easterly & north winds / White flowering gums in bloom

6: SEASON OF ADULTHOOD - DJERAN (April / May) Ants active / Prepare camps as weather becomes cooler/ Marriage and courtship ceremonies

NKAC is preparing a booklet with detailed information on the six seasons.  If you would like to sponsor this booklet please get in touch

Image: Trevor Stack Noongar Dance Troupe 'Goolamwiin' at Gnilgil (Redbank Pool)  reconnecting to culture at Gnilgil (Location 11 on Trail)

Noongar moort (families) had dedicated and distinct areas of land, often with rights to specific waterholes. These areas were known as moort-boodja (family lands), while the family camp itself was referred to as their koort boodja (heart land).  

A family camp, or karlerl, typically consisted of several koornt (seasonal shelters) constructed from natural bush materials, blending into the environment.  Inside the koornt, soft kwell (Sheoak) created a soft bedding, with kangaroo skin used for extra warmth.  A kaarla (campfire) was kept lit at all times, serving as both a source of warmth and a central gathering point for the family. When moving seasonally, they carried a kaarlmoorl (fire-stick) to light the new camp.   

All family members contributed to the camp's sustainability. 

Boordiya (Elders) were central authority figures and knowledge holders. 

Maaman (men), yorga (women), and kulunga (children) worked together to source food, passing down hunting skills through storytelling and hands-on learning. Elders shared food sourcing techniques around the campfire, using stories to impart valuable lessons.

Raising children was a communal effort, with extended family sharing responsibilities. Some served as storytellers and song-keepers. 

Others tended to the fires, while traditional healers played a crucial role in maintaining the health of the camp. Communal meals were central to camp life. Families gathered around the fire, sharing food and stories, fostering strong bonds and reinforcing cultural knowledge. Each meal was an opportunity to connect, ensuring the continuation of traditions. 

In the same way that strong family bonds persist today, Noongar camp life was defined by a deep sense of togetherness and shared responsibility. 

Over thousands of years Noongar people developed sustainable practices to manage the environment and natural resources. They possessed extensive knowledge of local species, ecological relationships, and environmental indicators. Understanding seasons and breeding cycles - they took only what was needed from the land and waterways.

Hunting & Gathering

Hunting: Selective hunting targeted specific animals. Enough were left to maintain healthy populations. Hunting coincided with non-breeding seasons, with every part of an animal used.

Reptile Trapping: Hunters made kaarda-mia (goanna-shelters) by propping up flat rocks and creating an area for reptiles to crawl under, where hunters could grab it.

Gathering Plant Foods: Sustainable harvesting of tubers and roots ensured enough were left for regrowth. Broken tuber pieces were replanted for future crops.

Seasonal Migration: Families moved seasonally across moort-boodja (family-lands) to follow food availability, reducing pressure on resources and allowing ecosystems time to recover.

Use of Fire

Controlled Fires: U-shape fire herded animals toward hunters, avoiding large-scale destruction and reduce tracking. Burning of wetland edges removed decaying litter before harvest.

Fire-stick Farming: Burns promoted certain plants by reducing competing vegetation and releasing nutrients, creating a mosaic of plant stages, increasing biodiversity and food availability.

Aquatic Harvesting

Fishing Techniques: Fish traps and weirs made of stone and brush allowed smaller fish to escape, ensuring only mature fish were harvested.

Selective River Harvesting: Men caught ducks by swimming underwater using a reed to breathe. Women and children harvested frogs and turtles by feeling for air bubbles and reaching among aquatic vegetation.

Tools made of boorn (wood) & boya (stone)

Throwing:

Kylee: A curved returning throwing-stick (boomerang) used for hunting prey. It could be thrown at a flock of birds, or to stun small mammals. It was also used in kobori (cultural ceremony).

Dowak: A heavy wood non-returning throwing-stick to bring down both small and large game.

Cutting: 

Kodj: Axe made from stone, attached with resin binding to wood handle. Uses, included to make hand & footholds in tree trunks to aid in the search for koomal (possum) and djirda noorook (birds eggs).

Spearing:

Djimbar: Flint head spear used for killing larger animals, also for cutting.

Miru: Thrower used to launch a spear, especially when hunting in open plains.

Gidjee: Barbed spear used by maaman (men) to spear djildjit (fish) and hunt daatj (meat foods).

Boordoon: A straight wood spear for hunting, also used for birds in flight or to kill other reptiles and mammals. Also used in ceremony, and pay-back punishment. 

Digging: 

Wanna: Yorga (women’s) digging stick used for digging edible roots and tubers, but also used in hunting to extract burrowing animals.

Image: Kodj (Axe). A traditional tool made by Noongar peoples. The knowledge, materials and techniques used to make kodj are unique to the south-west of WA. (Image from National Museum of Australia)

Guided by deep knowledge of the land and its resources, Noongar efficiently prepared meals using a variety of traditional tools:

Muller: A stone dish used for grinding seeds, grains, and insects, essential for preparing ingredients.

Kodj: A stone axe utilized for preparing meats and vegetables, showcasing the versatility of Noongar tools.

Djuta: A bag woven from plant fibres like reeds and grass, used for collecting and carrying food.

Kutj: A durable bag made from animal skin (such as kangaroo or possum), designed for carrying water.

Bibool: Paperbark used to wrap food before cooking, helping to seal in moisture and enhance flavour.

Darp: A scraper made from stone or quartz with sharp edges, perfect for cutting and slicing.

Yandi: A wooden dish used for carrying water and collecting bush food, highlighting the multifunctional nature of Noongar utensils.

Kaarla: The campfire used in the preparation and cooking of food, was central to the communal preparation process. Noongar moort (families) would gather around the campfire for communal meals.

Heavy items like the muller were often left at seasonal camps for reuse during kaarla-koorliny (returning to camp). However, since 1836, many muller have been unearthed across the valley, standing as poignant remnants of the Noongar family's connection to their land following dispossession

The campfire served as a central gathering place, symbolising warmth, safety and family.

Meal Time: Noongar moort (families) would gather around the campfire for communal meals. They would sit down away from the water’s edge, creating a designated space for sharing their food.  Sharing meals in this manner fostered a strong sense of family and continuity.

Social Cohesion: This time was not just for nourishment but also for reinforcing family connections. Gathering around the fire strengthened social bonds and created a sense of belonging and togetherness, where individuals could connect, share experiences, and support one another.

Reflection & Healing: The campfire offered a space for contemplation and reflection. In times of difficulty, it provided comfort and a means for individuals to process their emotions, fostering a sense of healing.

Kaartdijin (knowledge & learning): The campfire was a natural setting for Elders to share knowledge, stories, songs and teachings about the land, the stars, and the Noongar way of life. Children learned valuable life skills, cultural narratives, and moral lessons through these interactions.

Practical Use: Beyond cooking and warmth, the campfire had practical functions, such as keeping insects away, providing light at night, and serving as a means for smoke communication with other families in the area. 

Rituals & Ceremonies: Campfires were often integral to various Noongar rituals and ceremonies, marking important life events such as births, initiations, and seasonal celebrations. These gatherings reinforced spiritual beliefs and cultural practices. 

The act of gathering around the campfire reinforced the Noongar people's connection to their land and environment. It was a reminder of their stewardship and responsibility to care for the resources that sustained them.