Introduction – Bringing back Old Warrior Way
Warrior Spirit and bringing back Old Way is something that Uncle Karno always spoke about long before he met Warrant Officer Class One (Uncle) Colin Watego and was perhaps one of, if not, the main reason why they formed such a close friendship and bond. It is something that Karno lived on a daily basis and later helped form the backbone of Ramindjeri Martial Arts that Karno invented. This was also Australia’s first ever unique Martial Arts style created by an (Ab)Original elder.
Back in 2006 a video that was recorded of Uncle Karno teaching one of his nephews this, and this is what he had to say “My job is to bring back the old ways, as warriors, that is what I am teaching you, old warrior way”
That video can be viewed in full below and gives an insight into Uncle Karno’s thoughts regarding Old Warrior Way.
The additional importance of Mum:mo:wee and how it ties in with “Bringing Back Old Warrior Way”
Blackfella and Blackfella coming together in peace (Mum:mo:wee Nun:karee Wallin Me:wee) was more than a gathering of the tribes it is also the backbone of Bringing Back Old Warrior Way. The Ramindjeri, as well as being peace makers, were also Lore Enforcers for those occasions when talks between tribes failed, they would, when required to, physically enforce the lore and help maintain the peace and stop war from spilling over into other tribes.
It’s with this in mind that Karno went about doing two important things regarding Bringing Back Old Warrior Way, the first was to develop his own Martial Arts, the second was to build his own security company that would employ those Ramindjeri Martial Arts techniques.
In the early 1980’s Karno underwent his journey into the world of Martial Arts, according to his close friend and one of Australia’s highest ranked Masters, he befriended George Pokkias who he also studied under. Karno was a brilliant student, and in the words George Pokkias, Karno was the best Martial Arts student he had ever taught.
In 1986, at the age of 24, George left Zen Do Kai and started his own style of Martial Arts, Tan Kyu Shin, which means “the want to learn” or “the want to better yourself”. Uncle Karno went on to also form his own style of Martial Arts, this style was called Ramindjeri Martial Arts, after the name of his own tribe which he was the leader of. Karno went on to form his own Dojo which also trained alongside his friend George’s.
When Karno came up with his own Martial Arts Style he employed moves that came from Ramindjeri Dance ceremonies as the basis of many of the moves that he would use to build his own style, this makes this style the first, and perhaps only (Ab)Original style of Martial Arts,.
In the 1990’s Karno went on to form South Australia, and perhaps Australia’s first ever (Ab)Original founded and owned security company. His wife Christine helped him run the business. They employed many of Karno and Georges students in their company and where always working the front lines alongside them. It didn’t matter what size, colour or gender Karno’s security staff where, Karno’s Ramindjeri style allowed them to effectively police the venues. they were contracted to work at
Security done like this, in a very quiet, peaceful highly effective way, was unique in the Security Industry, especially for that time. This ability of Karno and his staff (using Ramindjeri Martial Arts) to eliminate security threats in a way that was much quieter and more peaceful than other Security companies were able to soon caught the attention of the 2000 Sydney Olympics Committee. The Olympics Committee had heard of Karno’s work and needed an extremely skilled Security Force to handle one of their toughest venues, the the Sydney Convention and Exhibition Centre where the Wrestling was to be held, . Karno’s security company was the only company to be awarded a no bid contract for the Sydney Olympics.
While those achievements are quite impressive “Bringing Back Old Warrior Way” and the backbone of that “Mum:mo:wee Nun:karee Wallin Me:wee” was, along with Wirritjin Peggera:lin (Blackfella and Whitefella Dreaming together), where his two most important life missions. As committee member Steven Strong, who knew Karno before he passed quite was often told by him, Karno was all about bringing back old way.
Negotiating and bringing about peace between the tribes and the lore that arises from that is important, what is equally important is the ability to enforce that peace in a way that minimises harm, while still being extremely effective, was something that Uncle Kano was able to successfully revitalise before he passed over.
How this page of the website came about
The Wirritjin Peggera:lin committee would like to thank Darren and Nick for suggesting this page to the committee, and to fellow committee member Uncle Colin Watego for being the principle guide for the journey of this web page.
Please note that this page contains a lot more content than was originally planned due to ADF (Australian Defence Force) setting the official Honouring Warrior Spirit mini documentary on their YouTube Channel to private.
A lot of the information in that video was transcribed from that video before it became unavailable, the official video concentrates on 2 of the 4 official ceremonies held for The Honouring Warrior Spirit ceremonies while this page will fill in the gaps by showing all 4 ceremonies that were held.
With the video shown above, and the quote taken from it we now have some background information on Uncle Karno’s spirit and what drove him. Wirritjin (Blackfella & Whitefella working together) is also a proud part of Uncle Karno’s Heritage and was something that was practised and part of Ramindjeri Lore for at least 20 years prior to settlement of South Australia. and is something that will be discussed in more detail in other parts of this website.
This is an important segue to what is going to be written about next, which is his initial meeting with Uncle Colin, the relationship they formed, then Karno’s relationship with the military which sprang out of that, which followed on with soil and dreaming taken by Uncle Colin from Ramindjeri country for the Honouring Warrior Spirits ceremony.
Pt 1 of 12 -The Statue Unveiling
The start of the journey towards healing
Ramindjeri Elder Uncle Karno Walker and Uncle Colin Watego OAM meet for the first time
On the 10th of November 2013 Uncle Karno visited the city centre of Adelaide to witness the Unveiling Ceremony of the Aboriginal Male and Female Indigenous Bronze War Memorial Statues at the Torrens Parade Ground by the then Governor General of Australia Her Excellency the Honourable Quentin Bryce AC CVO.
While at the unveiling of this War Memorial Uncle Karno Walker met with, and struck up what was to become a close spiritual connection with Uncle Colin Watego.
This important connection nearly didn’t happen, and the only reason it did was because of a clerical error by the Military itself.
Uncle Colin explains in his own words in this quote taken from Uncle Karno’s book “Blak to my Roots”.
This was an extremely important ceremony and among the dignitaries was the Governor General of Australia, Her Excellency, Quentin Bryce. Now in my role in uniform, was that I was very honoured and privileged to be able to lay a wreath at that ceremony on behalf of the Army. Now this is where it gets interesting as I had a very special seat right up the front but from that positioning, I couldn’t see the two monuments. Now it just so happened that at that time, one of our leaders from Canberra was attending and due to an administrative error there was no seat for him.
So, what happened was that I offered up my seat and I went to the back of the podium and waited there until I was called to come to lay the wreath after the statues were unveiled.
And it was there and then standing at the back that I met Karno. I believe it was timely but also pre planned because had I not given up my seat, had I not for whatever reason, moved to the rear of the podium, I may not have had that opportunity to meet Karno. So there we were standing at the back together until I was then called to lay the wreath which I placed at the base of the memorial, and then saluted.
Uncle Colin and Uncle Karno somehow connected spiritually with each other, which resulted in Uncle Col and Uncle Karno working together to engage with, equip, and empower our First Nations Youth to succeed in every aspect of their lives. This forged a pathway for a number of significant Cultural and Spiritual Ceremonies resulting in a strong and trusting relationship between Uncle Karno as the Ramindjeri Leader and Senior Officers of the Australian Defence Force.
Photo Description: Uncle Karno (who is wearing black suit) and Warrant Officer Class One Colin Watego (between Uncle Karno and Richard Blackwolf who is holding white gloves). Richard Blackwolf is the head of the Canadian Aboriginal Veterans and Serving Members Association with his compatriot flanking the opposite side.
Photo Descriptions: Top photo – Male and Female Bronze statue at the Aboriginal and Torres Strait Islander War Memorial, Torrens Parade Ground, Adelaide, South Australia: Middle Photo – Governor General Quentin Bryce giving her speech to unveil this memorial: Bottom photo – Karno Walker thanking the Honorable Governor General Quentin Bryce for honouring his ancestor Private Arthur Walker who gave his life on the battlefields of France during the World War
The Australian Defence Force commissioned the designers Lee-Ann Tjunypa Buckskin, Tony Rosella, Michelle Nikou and sculptor Robert Hannaford to build this War Memorial.
This Memorial hopes to build a feeling of mutual respect from fellow Australians and inspire pride amongst Indigenous Australians who view these statues.
This quote below is taken from the S.A History Hub article commemorating this occasion
“The ceremonial centre provides a contemplative and reflective focal point to honour the memory and contribution made by all Aboriginal Torres Strait Islander servicemen and women. The encircling wall includes bronze insignia representing Navy, Army Airforce and Merchant Navy. Within the ceremonial centre sits a coolamon, cast in bronze, and a place for ritual fire. The coolamon holds smoking gum leaves to cleanse and prepare the site on significant occasions. The Rainbow Dreaming Serpent, a national symbol of creation, lies at the heart of the ceremonial centre. A boulder placed nearby represents special features in the landscape created by ancestral beings such as the Rainbow Serpent.
Surrounding the ceremonial centre is a grassy mound on which stand two bronze figures, representing Aboriginal servicemen and women. The male figure is in a uniform from the First World War; the female figure in an Australian Army Medical Women’s Service uniform from the Second World War. Their prominent position on the mound is intended to convey their role as defenders of Australia and holders of a deeper knowledge about the land. “
The site of the Memorial, adjacent to Torrens Parade Ground, is significant for both its longstanding Kaurna associations (by Karrawirraparri, ‘red gum forest river’) and its military associations, which date back to the colonial period.
This is a link to the South Australian Government’s official page for the unveiling ceremony of the Aboriginal & Torres Strait Islander War Memorial.
https://sahistoryhub.history.sa.gov.au/things/aboriginal-and-torres-strait-islander-war-memorial
Pt 2 of 12 – The IPRC Dinners
The beginning of a new working relationship
Uncle Karno Walker mentors First Nations Young Men & Women attending the Australian Defence Force – Defence Indigenous Affairs – Indigenous Pre-Recruitment Courses
About the Indigenous Pre-Recruitment Course (IPRC)
The Indigenous Pre-Recruitment Course was an Australian Defence Force (ADF) Indigenous Pathway Initiative to assist and support young First Nations Peoples, through the rigors of the ADF Enlistment Process. The IPRC Initiative commenced in 2008 and was delivered Australia wide.
Photo Description: Warrant Officer Class One Colin Watego being interviewed by ABC reporter Nicola Gage about the launch of the IPRC in South Australia on the 5th of May 2014
The outcome sought was to prepare indigenous Australians for the recruiting process for enlistment into a rewarding career serving in the Navy, Army, or Air Force; or the Australian Public Service. This 8 x week live-in, challenging, initiative was also designed to develop resilience and close the gap to achieve positive Indigenous Employment outcomes.
Photo description: Defence Indigenous Affairs Recruitment and Retention Officer, Warrant Officer Class One Colin Watego, at Keswick Barracks, Adelaide, 11th of June 2015.
Photo Description: Graduates of the Australian Defence Force Indigenous Pre-Recruitment Course (IPRC) 02-2015 entertain VIP’s and invited guests with Indigenous dance routines during the graduation parade held at Keswick Barracks, Adelaide.
Uncle Karno’s involvement with the IPRC
After the Unveiling of the Aboriginal War Memorial at the Torrens Parade Ground in Adelaide on the 10th of November 2013, Uncle Karno and Uncle Colin kept in touch.
It was during this relationship that Uncle Col became aware of the kindred spirit of Uncle Karno’s deep passion, to see our Indigenous youth not only succeed, but excel.
Upon reflection Uncle Col recognised the spiritual connection between himself and Uncle Karno, as both men shared not only the same vision, to see our people not only succeed, but to excel; but also shared the same Personal Totem, the Eagle. The word for Eagle in Ramindjeri is – Wulde. The word for Eagle in Bundjalung is – Mibayn.
A significant aspect of the IPRC which formed the foundational platform of the training delivered, focused on: Respect, Values, and Ceremony. Not only the values and Ceremony observed through the lens from a Military perspective; but also those observed and practiced through the lens of Traditional Culture, spirituality and the significance of respect for the individual and diverse, Traditional Protocols of our First Nations Peoples.
During the delivery of the IPRC training, Traditional Culture and Ceremony played a significant role. The IPRC Traditional Painting called “Yuwauwa” (Dunghutti – meaning “YES”), tells the Story of Footprints and Personal Journey of our young First Nations Peoples from all Australian Indigenous lands, Cultures and languages. (Artist: Ex-Serving Veteran [ARMY] Uncle Darren Moffitt – Eora Nation). The Traditional Totems used in the Artwork to define Navy, Army and Airforce – were Sea Turtle – Goanna – and Dragonfly respectively).
There were many occasions where the IPRC staff, students and distinguished visitors, had the opportunity to learn about these invaluable, rich, ancient, principles which have been passed down from our Knowledge Holders (Elders); when Uncle Karno and Auntie Christine had the opportunity to visit and engage with everyone, especially the students, on special occasions.
Students, staff and visitors who participated in the IPRC training and events were from the Lands and Countries of many Australian and Torres Strait Ilsander First Nations Peoples, Tribes, Clans, and Language Groups. When those opportunities were presented for Uncle Karno to engage, especially with our young people, there was a deep sense of spiritual connection and teaching; whilst adhering to the highest degree of respect, for their individual and separate Cultural Traditional Protocols.
Uncle Col recalls the numerous positive comments made by the IPRC Participants, after Uncle Karno and Auntie Christine visited the IPRC providing encouragement and support, whilst mentoring and teaching our young people.
The Ceremonial Presentation of a Ramindjeri Message Stick to Major General Michael (Mick) Fairweather AM RFD
During the Celebration Ceremonial Dinner acknowledging the achievements of our First Nations Youth who had successfully completed the IPRC Training delivered in Adelaide in 2014. The Indigenous Patron for ARMY Major General (Mick) Micheal Fairweather AM, RFD received with the highest degree of respect from Uncle Karno, a Ramindjeri Message Stick, in appreciation for his personal support, guidance and leadership, to our Australian First Nations’ IPRC Trainees.
The Ramindjeri Message Stick, traditionally engraved with Traditional Ramindjeri Symbolism, told the Story of the rich values of the Ramindjeri Peoples which were synonymously aligned with the strong values of the Australian Defence Force.
A significant spiritual connection between Uncle Karno and the participants who attended the IPRC, was observed by Uncle Col when Uncle Karno burnt into the Wirritjin Peggera: Lin Kangaroo Skin the IPRC Totems representing Navy (Turtle), Army (Goanna) and Air Force (Dragonfly). This was presented to dignitaries from the army in a special ceremony that is discussed below.
Pt 3 of 12 – Victor Harbor Ceremony and Gift Exchange
The strengthening of Karno’s relationship with the Military
Ramindjeri Elder Uncle Karno’s Gift Exchange Ceremony with the Australian Army at Victor Harbour
On the 1st August 2014, a significant Ceremony was conducted on Ramindjeri land at Victor Harbor where Ramindjeri Elder, Loreman, Leader, Uncle Karno Walker presented to the Australian Army, and received by the then Chief of Amy, Lieutenant General David Morrion AO, a Ramindjeri Spiritual Artefact, a Kangaroo Skin, depicting Traditional Ramindjeri symbols and Images with nine layers of dreaming, called “Wirritjin Peggra:Lin” in Ramindjeri language meaning “ White fella/black fella coming together – Dreaming”.
This date is quite significant as the 1st of August 1870 is the date that Britain handed back control of all of its colonies including Australia giving them complete autonomy. Because of this Uncle Colin believed this to be quite an auspicious date because this ceremony was all about Wirritjin, as Aunty Christine has often said, she believes that Wirritjin’s true meaning is the colonised (black) and the coloniser (white) coming together.
This ceremony and presentation was in recognition of that year’s NAIDOC Week theme: ‘Serving Country: Centenary and Beyond’ and included a traditional welcome to country and smoking ceremony
During this Significant Indigenous Ceremony on the sacred ground of the Ramindjeri Peoples, Lieutenant General Morrison AO commenced his Address with the Acknowledgement of Ramindjeri Country in Ramindjeri language. He then presented to Uncle Karno and Aunty Christine, their family and the Ramindjeri Peoples; a magnificent replica of the Military Medals awarded to Private (Great Uncle) Arthur Thomas Walker, (Uncle Karno’s Great Uncle) who served overseas in World War One and paid the supreme sacrifice (Killed in Action during the Battle of Mouquet Farm, Pozieres, on the 16th August 1916 ), along with so many other men who served, in the Defence of our Great Southern Country, under the spiritual Ramindjeri Dreaming of “Wirritjin”.
Photo Description: Karno Walker, Leader of The Ramindjeri people of Kangaroo Island, presented the Chief of Army Lieutenant General David Morrison, AO with a traditional kangaroo skin warrior’s cloak in a ceremony at the Kent Reserve in Victor Harbor, South Australia, on 1 August 14. The presentation was in recognition of this year’s NAIDOC Week theme: ‘Serving Country: Centenary and Beyond’ and included a traditional welcome to country and smoking ceremony.
Photo Description: Chief of Army Lieutenant General David Morrison, AO holds up a traditional kangaroo skin warrior’s cloak presented by Mr Karno Walker, representing the Ramindjeri people of Kangaroo Island. Mr Walker displays framed memorabilia of his Great Uncle Private Arthur Thomas Walker, who was killed on the Western Front in 1916, which was presented by Lieutenant General Morrison during a special Indigenous ceremony at Victor Harbor.
General David Morrison AO presenting to Uncle Karno Walker a replica set of Medals awarded to his Great Uncle Private Arthur Thomas Walker who served and died (KIA) in World War 1.
At this Significant Indigenous Ceremony, Warrant Officer Class One (Uncle) Col Watego OAM (Retired), underwent another Significant Indigenous Ceremony, in public, with Uncle Karno Walker. The Ramindjeri “Eagle (Wulde) Feather” Ceremony. This Ramindjeri Traditional Ceremony between two men from different Cultures performed by Uncle Karno (Ramindjeri Loreman and Leader), a Ceremony of High Degree and Respect in Ramindjeri People’s beliefs to Uncle Col. The Ramindjeri Ëagle Feather Ceremony” invited and provided permission for Uncle Col Watego, to respectfully carry the Ramindjeri Language and the Ramindjeri Dreaming. Uncle Col Watego was extremely honoured and privileged and welcomed the responsibility of carrying the Ramindjeri and Language.
Uncle Karno believed that Australia had to find a way to co-operate between black and black (Mum:mo:wee) and black and white (Wirritjin) through peace between the tribes and sharing the dreaming together with white and non-original Australians. This ceremony was, according to Uncle Colin, a big step towards healing the country and perhaps even the forging of a new Australian identity.
Below is a description of the meaning of the artwork on this Kangaroo Skin Karno presented to Chief of Army Lieutenant General David Morrison, AO in the photo above.
The story is told of Wirritjin long ago by the Ramindjeri people and other tribal people across our lands. Wirritjin Peggera:lin (Wirritjin- white fella/black fella coming together & Peggra:lin – dreaming). Where the mother & father told our young warriors you will never get lost if you always follow the southern Cross stars, they will show you the way home.
Ramindjeri people have always been known and documented as Whale Loremen and Peace Makers under the Southern sky, Southern land, southern people, Southern Lore.
The clusters of dot circles are the spirits of the fallen, ready to be welcomed in ceremony for broken hearts to be healed.
It was told, under the great spirit (creator) where all men were equal. Some of these warriors believed in their dreaming so strong they lied about their names and ages. Where in legal terms they were not recognised as citizens, in spite of all that, they moved forward in their beliefs of Wirritjin.
Kangaroo and Emu are the only 2 animals that cannot run backwards, our soldiers fought under the same direction of the totem animals “No retreat, no surrender”.
The hands represent the handing down of knowledge.
This has been a vision of our people for a long time to bring the spirits of our fallen warrior’s home to where they belong.
Broken hearts healing now from the spirit world and physical world will begin on their return; they will find their resting place amongst their people and home lands.
Burnt into the tail of the Kangaroo skin were the IPRC Totems – the Sea turtle, the Goanna, and the Dragonfly.
The Story of the Kangaroo skin has been smoked and blessed in a Ramindjeri “Feather Ceremony”. This Ceremony is of high degree in Ramindjeri Peoples beliefs.
This magnificent symbol of spiritual Wirritjin Peggra:lin today resides in the Office of the Australian Defence Force Chief of Army, in Canberra ACT. It continually tells the Story and respectfully reminds us of how under the constellation of the Southern Cross, the Southern Sky, the Southern land, the Southern peoples, and the Southern lore; all “White fella/black fella came together” in the past, and still come together today, and will come together in the future, when required to protect our Peoples, our Lands, our Cultures and our Beliefs; both spiritually and physically under the Ramindjeri Dreaming of “Wirritjin”.
Photo Description: Uncle Karno Walker, Ramindjeri Loreman and Leader, performing the Ramindjeri Eagle-Feather Ceremony, on warrant Officer Class One (Uncle) Col Watego PAM (Retired), on 1st August 2014 on the last known camping ground of the Ramindjeri at Victor Harbor.
Pt 4 of 12 – The Army’s Honouring Warrior Spirits Ceremony
A new healing ceremony is born
A few months after Sgt John Angel Hands had been presented with the Four Directions stick by Uncle Karno at the ‘Serving Country: Centenary and Beyond’ ceremony on August 1st 2014, Sgt John Angel Hands had his own idea for a ceremony to honour the fallen which would take place .
For many first nations peoples in Australia being buried on the country of their people is very important. Aboriginal Activist and First Nations Lawyer, Michael Mansell quote from this article explains the importance of this
The damage to the Aboriginal community of having remains [overseas] is astronomical. The spirits of our dead are disturbed by being separated from their bodies. The remains are as important to us as land rights. It’s a much more volatile issue, closer to the heart than even getting our land back.
Source: Aboriginal remains repatriation – Creative Spirits, retrieved from https://www.creativespirits.info/aboriginalculture/people/aboriginal-remains-repatriation
This quote, taken from the Honouring Warrior Spirits Documentary by the Australian Defence Force that documented this ceremony echoes the above quote ;
In Traditional Aboriginal Society, death is a time when a spirit is released from the physical body to rejoin the unseen world and return to its source.
Ceremonies surrounding death facilitate the spirit returning. Without the appropriate ceremonies, the deceased spirit may not be at peace.
Sgt John Angel-Hands brought this suggestion to his fellow army officers Major Joe West and Warrant Class Officer One Colin Watego. Major Joe West approved the project, Major West also became the Project manager and Contingent Commander with Warrant Officer Class One Colin Watego as Contingent Commander oversaw and compiled most of the materials for the ceremony.
With the project now officially approved and the command structure to run it. in place, the journey towards the healing of Warrior Spirits began.
The ceremony was put together by a dedicated team of First Nations officers, The ceremony would be performed using traditional Aboriginal And Torres Strait Islander musical instruments, traditional Aboriginal & Torres Strait Islander dance (with the help of Western Australia’s Bangara Dance Theatre Choreographers) and the Yidaki (didgeridoo) calling spirits home would be emblazoned with Ramindjeri Dreaming artwork for the majority of the spirits that do not have the Yidaki as part of their tribal lore.
Photo Description: Sergeant Control Commander Norman Daymirringu from Arnhem Land’s NorForce was selected to call Warrior Spirits home on the Didgeridoo (Yidaki). In this picture he is seen holding a Coolamon of the Sacred Soil he will be calling warrior spirits into during the Gallipoli ceremony.
Uncle Colin loved this idea of the Yidaki being played but saw a potential issue with the ceremony for the southern tribes of Australia where the Didgeridoo (Yidaki) was not part of, or original to, their culture.
Uncle Colin wanted to make sure that the spirit of all first nations that did not have the tradition of playing the didgeridoo were also called home. Uncle Colin suggested the Ramindjeri Dreaming (Peggera:lin) story of Mum:mo:wee Nun:karee:wallin Me:wee (Black fella and black fella coming together in peace be included as artwork on the didgeridoo itself. This Ramindjeri Dreaming story was painted by other first nations artists from other tribes .
The Original Kangaroo Skin that Karno had painted and presented by Uncle Karno to the Army the previous year served as the starting point for this artwork. Once again Ex-Serving Veteran (ARMY) Uncle Darren Moffitt of the Eora Nation (whose IPRC artwork depicting Sea Turtle, Dragonfly and Goanna Totems representing Navy, Air Force and Army inspired Karno ta add those same totems to the tail of his Kangaroo Skin) would be doing the artwork once more. This time, with the permission and blessing of the Ramindjeri Darren would be painting the Ramindjeri Dreaming story of Mum:mo:wee Nun:karee Wallin onto the Yidaki (didgeridoo).
At this ceremony Uncle Colin was also given permission to use Ramindjeri Dreaming stories and to speak the Ramindjeri Language, this permission was conferred to him by Uncle Karno when he performed the Eagle Feather ceremony on him. at Victor Harbor in August of 2014.
The story about this Ramindjeri artwork and the artists from other tribes who painted this artwork is continued below.
Pt 5 of 12 – The Ramindjeri Dreaming Story (Peggera:lin) of Mum:mo:wee…Nun:karee:wallin…Me:wee (Black Fella and Black Fella coming together – in Peace) Honouring Warrior Spirits.
The sharing of Wirritjin and Mum:mo:wee Nun:karee:wallin Me:wee Ramindjeri Dreaming stories with the Australian Defence Force
The inspiration behind the artwork on the Yidaki (didgeridoo)
Uncle Colin Watego OAM describes the meaning and history of the Yidaki (didgeridoo) used in the Honouring Warrior Spirits Ceremonies, and the dreaming story painted onto that Yidaki in his own words.
As a very proud Indigenous Ex-Serving Veteran Soldier, (Bundjalung, Torres Strait Islander and South Seas Islander descendant) Uncle Colin Watego OAM, discusses the spiritual significance of the ‘The Balugahn Bunaw Yidaki’ (Balugahn Bunaw is Bundjalung for Spiritual Bloodwood ) Yidaki (Yolngu name for Didgeridoo). The Yidaki is embossed with the Mum:mo:wee Nun:karee:wallin Me:wee Dreaming Story (Mum:mo:wee Nun:karee:wallin Me:wee: is Ramindjeri for Black Fella and Black Fella coming together – in Peace; and Peggera:lin is Ramindjeri for Dreaming Story). The Balugahn Bunaw Yidaki tells the dreaming Story of Honouring Warrior Spirit.
The ‘Balugahn Bunaw Yidaki’ (Spiritual Bloodwood Didgeridoo) and two fighting Palkaa (Palkaa – Ngiyampaa name for Boomerang), ‘Marrawuy Palkaa’ (Ngiyampaa name for Kangaroo Boomerang) and ‘Ngurruy Palkaa’ (Ngiyampaa name for Emu Boomerang), were respectfully presented to the Australian ARMY by Warrant Officer Class One (Uncle) Col Watego OAM (Bundjalung/ Torres Strait & South Sea Islander) and Australian First Nations Soldiers: (Warrant Officer Class One: Don Bowie (Torres Strait Islander), Warrant Officer Class One: Ken Nelliman (Torres Strait Islander), Warrant Officer Class Two: Darren Moffitt (Eora Nation), Sergeant John Angel-Hands (Waridjuri), Corporal Glen Waters (Kamilaroi), and Corporal Bradley Maynard (Palawa) honouring the “Warrior Spirit” of all our ancestors who have served in the past, honouring those Indigenous men and women who are still serving today, and honouring those who will serve in the future, in the Defence of our Great Nation, Australia.
The Yidaki and Palkaa also honour all the families and Elders from all lands, Peoples, and languages, who have in the past and in the future, released their “Warriors”, to go.
Presentation of the Yidaki to the Australian Defence Force – ARMY
Uncle Colin Continues to describe in his own words, the presentation of the Yidaki to the Army.
The Yidaki and two Palkaa were received by the then, Chief of ARMY, Lieutenant General Angus J. Campbell DSC, AM, on the 23rd July 2015 at a Ceremony conducted in Canberra on Ngunnawal Country, with the blessings of our Ngunnawal Elders.
For many of our First Nations Cultures the spiritual significance of the Yidaki is extremely powerful. The ‘Balugahn Bunaw Yidaki’ is embossed, painted, and carved depicting the Ramindjeri Dreaming Story, “Mum Mo Wee…Nun Karee Wallin…Me We” (Ramindjeri meaning: ‘Black Man and Black Man coming together–in Peace) “Peggera:Lin” (Ramindjeri meaning: Dreaming).
Although the Yidaki was presented to the Australian ARMY, the Dreaming Story depicted on the Yidaki has, and always will, belong to the Ramindjeri People. In a display of colourful dot-art, totems, symbols, and spiritual ritual journey, the Yidaki encompasses the past, the present and the future. It reveals a story of past sacrifices whilst believing for a better future; a future of hope, healing, success, security, safety, and achievement, for all Australian First Nations Peoples, especially our youth. The ’Marrawuy’ and ‘’Ngurruy Palkaa’ (Kangaroo and Emu Boomerangs) (Ngiyampaa)’, pay tribute and ultimate respect to Cultural Teachings and Cultural Lore (Wallin) (Ramindjeri meaning: ‘Highest Degree of Respect – from the Heart’).
The spiritual artwork and burning on the ‘Balugahn Bunaw Yidaki’, of the Ramindjeri Dreaming Story, was done by a long serving Indigenous Veteran of 26+ years, Warrant Officer, Class Two (Uncle) Darren Moffitt, a very proud Eora man.
The quote below is taken from the Australian Defence Force -Army
At ANZAC Cove Gallipoli, on the 6th August 2015, during the Honouring Warrior Spirits Ceremony to recognise the service of fallen Indigenous soldiers, in honour of our military ancestors, the ‘Balugahn Bunaw Yidaki’ and ‘Marrawuy Palkaa and Ngurruy Palkaa’, contributed to capturing the spiritual richness and significance of Australian First Nations Traditional Cultures, together with Traditional Dance, Traditional Dress, Language and Traditional Ceremony. Combined with the opulence of long-standing, Defence Culture and revered Defence Ceremony, the combining of Cultures in Ceremony, spiritually encapsulated both the “Warrior Spirit” of all of our First Nations Peoples and their ancestors from lands and tribes that extend across the width and breath of Australia and the Torres Strait Islands, and the legendary “ANZAC Spirit” which was forged on the battlefield of Gallipoli by all “Warriors” (Black and White together), who fought shoulder to shoulder, side by side, who suffered together, sacrificed together and many whose remains still lay side by side, on the battlefields, in a foreign land.
In 2015, the Australian Defence Force working closely with Australian First Nations Peoples across the country, held ceremonies in Australia, and overseas to honour First Nation soldiers who had fought for Australia., still died, shoulder to shoulder, side by side, suffering together, with a combined spirit of Ramindjeri Wirritjin Peggera:Lin, (White Fella and Black Fella Coming Together – Dreaming) this Ceremony at ANZAC COVE, respectfully acknowledged all “Warrior Spirit”, whilst focusing and recognising the sacrifice and contribution to Defence, by Australian First Nations Soldiers, during the “Honouring Warrior Spirits – Honour Guard and Soil Ceremony”.
For many of our First Nations Cultures the spiritual significance of the Yidaki is extremely powerful. During the Ceremony Ramindjeri, Bundjalung, Torres Strait Islander, Yolngu and many other tribes worked together to honour those who fought, and to call those who fell, back to country. The Department of Defence, thanks to the work of First Nations soldier, Sergeant John Angel-Hands. Recognised the need for a culturally appropriate way to help these fallen First Nations soldiers finally find peace. The Department of Defence then sought out First Nation Elders they had worked with in the past, such as Uncle Colin Watego, Uncle Karno Walker, and other important elders to bring this project to fruition. This project would consist of ceremonies in traditional language, song, and dance performed both in Australia and overseas. Perhaps the two most well known ceremonies were those held at the War Memorial in Canberra, and the Lone Pine Cemetery in Anzac Cove, Gallipoli, Turkey. More information can be found in this official documentary below from the Dept of Defence, called Honouring Warrior Spirits.
In the above video Uncle Colin discusses the importance of the Yidaki (didgeridoo) played by Yolngu Man Uncle Norman Dameringu at Lone Pine, and the soil that was gathered from Gallipoli and brought back to Canberra. This video was recorded during one of the Wirritjin Peggera:lin Executive Committee meetings during 2022. This committee is responsible for steering the direction of Uncle Karno Walker’s WIrritjin Peggera:lin project. A project that intends to honour Uncle Karno Walker, and his vision for the future, Wirritjin and Mum:o:wee. Wirritjin is Ramindjeri for Blackfella/Whitefella coming together to create a better outcome. Peggera:lin means dreaming, Mum:o:wee is all Tribes/Nations coming together in peace. More information about Uncle Karno Walker’s Wirritjin Peggera:lin project can be found here; https://wirritjin-peggera-lin.au/
We go into more detail into the above mentioned ceremonies and some of the lesser known ceremonies that were equally as important to the Honouring Warrior Spirit Project in the other sections of this article below.
Pt 6 of 12 – The First Ceremony – The Lone Pine Soil Gathering Ceremony
Healing the spirits of First Nations Warriors – Honouring Warrior Spirits officially begins
On the 23rd of July 2015 the first official ceremony for Honouring Warrior Spirits began with a ceremony at the Lone PIne Cemetery with the blessing and participation of the Ngunnawal elders this cemetery lies on.
Canberra, the city the Lone Pine Cemetery is located on, comes from the Ngunnawal tribe’s word for meeting place. This part of Ngunnawal country served as a place where neighbouring tribes came together to do ceremony with the Ngunnawal.
Soil from underneath the Lone Pine at Lone Pine cemetery was removed and then mixed with soil from Ramindjeri Country that Warrant Officer Class One (Uncle) Colin Watego had already removed beforehand.
The removed and then gathered together soil was then put on a coolamon which was held by Warrant Officer Class One (Uncle) Colin Watego and then blessed by a Ngunnawal Elder.
Photo description: Australian Army soldier Warrant Officer Class One Colin Watego (right), Defence Indigenous Affairs Recruitment Officer, takes part in a smoking ceremony at the base of the Lone Pine tree outside the Australian War Memorial, Canberra.
Photo description: The Coolamon was then presented by Uncle Colin to Sergeant Norman Daymirringu (Traditional Elder from Arnhem Land who was serving in NorForce at that time) who would be responsible for the ceremonial playing of the Yidaki (Didgeridoo) over that soil in the other upcoming Honouring Warrior Spirit ceremonies.
Link to Official ADF gallery for this particular ceremony
https://images.defence.gov.au/assets/S20152066
Pt 7 of 12 – Ceremonial Presentation of the Yidaki to Chief of Army, Lieutenant General Angus Campbell, DSC, AM
Badcoe Theatre, Royal Military College, Duntroon, Canberra. 23rd July 2015
On the 23rd of July 2015 Warrant Officer Class One presented the Yidaki, the two fighting Palkaa and Framed Description of the Ramindjeri Dreaming story to Chief of Army, Lieutenant General Angus Campbell, DSC, AM.
Photo Description: Chief of Army, Lieutenant General Angus Campbell (right), DSC, AM, was presented with a didgeridoo by Warrant Officer Class One Colin Watego (left), Australian Defence Force Senior Indigenous Recruitment Officer, at a ceremony at Badcoe Theatre, Royal Military College, Duntroon, Canberra, on 23rd of July 2015
This ceremonial acceptance by Chief of Army, Lieutenant General Angus Campbell, DSC, AM helped to officially start the journey of the Yidaki from Canberra, to Sydney, then Gallipoli and finally back to Canberra again.
The Artist responsible for the artwork depicting the Ramindjeri Artwork, Eora man, Uncle Darren Moffit was present in the audience during this presentation.
As part of this ceremony Uncle Colin describes to the audience what the story is behind the artwork to the audience.
Photo Description: Australian Army soldier Warrant Officer Class One Colin Watego, Australian Defence Force Senior Indigenous Recruitment Officer, addresses the audience at a ceremony at Badcoe Theatre, Royal Military College, Duntroon, Canberra, on 23 July 2015 before presenting Chief of Army, Lieutenant General
Link to Official ADF gallery for this particular ceremony
https://images.defence.gov.au/assets/S20152067
Pt 8 of 12 – Second Ceremony with Pastor Ray Minniecon
Scar Tree (Smoking & Blessing) Honouring Warrior Spirits Ceremony Rehearsal
A week later on the 31st of July 2015 Uncle Ray Minniecon and other members of the community gathered together at the Scar Tree to bless the The ‘Balugahn Bunaw Yidaki’ (Spiritual Bloodwood Didgeridoo) and two fighting Palkaa (Palkaa – Ngiyampaa name for Boomerang), ‘Marrawuy Palkaa’ (Ngiyampaa name for Kangaroo Boomerang) and ‘Ngurruy Palkaa’ (Ngiyampaa name for Emu Boomerang) in the 2nd of the 4 Army’s official Honouring Warrior Spirits ceremonies.
This ceremony was hosted on the grounds of the Scarred Tree Ministries at Glebe Church Sydney, this ministry is run by proud Kabi Kabi and Goreng Goreng man Pastor (Uncle) Ray Minniecon and his wife (Aunty) Sharon.
This 2nd Honouring Warrior Spirits ceremony was important for a couple of different reasons.
Firstly it was held on Eora Tribal land, very close to where the colonisers of Australia first landed, and secondly. Pastor (Uncle) Ray Minniecon was one of the first, if not the first elders in Australia to push for official recognition of Aboriginal and Torres Strait Islander people’s who fought alongside other non-indigenous australians. Uncle Ray co-founded the Coloured Diggers March to help push for that official recognition.
About the Scar Tree – In Uncle Ray’s own words
Transcript taken from – The Black Anzac Documentary (2018)
This description of the Scarred Tree on the grounds of the Scarred Tree Ministries at St John’s Church, Sydney, is transcribed from the Black Anzac Documentary where Uncle Ray describes to artist Hego what the Scar Tree (and the ministry that bears its name, Scarred Tree Ministries) is all about.
Pastor (Uncle) Ray Minniecon
Actually there’s something I want to show you yeah it’s very very special look see over here there’s a very special tree and here in this particular area of Sydney this used to be Black Wattle forest through here but this one tree here on this particular church ground here at St John’s Church, it’s a scarred tree and what that means is that our people used the bark out of this particular tree either to make a shield or to make maybe a coolamon for their children but that tree has been here before the invasion, before 1788, so it’s very special to me, it’s very special to our people and I’m so thankful that it’s here on this particular spot. You know, we call it the scarred tree ministry here because we’re dealing with stolen generations, we’re dealing with mums who have had their children taken from them we’re dealing with, you know lots of issues of homelessness and poverty and all those kinds of matters.
Photo Description: Screenshot taken from Black Anzac’s documentary of Pastor (Uncle) Ray Minniecon’s hand holding a picture of the Mural depicting Uncle Karno Walker’s ancestor WW1 soldier, Alfred Cameron Jnr. Hego’s mural of Alfred was placed on the route of The Coloured Diggers March in 2017
Links to an Article about the Black Anzac documentary and another link to the documentary itself below
https://www.sbs.com.au/ondemand/tv-program/black-anzac/1206676035954
Link to the official Ramindjeri page on the Black Anzac Documentary below.
https://wirritjin-peggera-lin.au/warrior-spirit/alfred-cameron-jr-black-anzac-documentary/
Photo description: Pastor (Uncle) Ray Minniecon (right hand side) walking in one of the earlier Coloured Diggers marches he helped co-found.
The Coloured Diggers March in Pastor (Uncle) Ray Minniecon’s own words
Hiding the Truth: Honouring the Coloured Diggers – A Conversation with Ray Minniecon
The text below is a small excerpt taken from this article linked below called “Hiding the Truth: Honouring the Coloured Diggers – A Conversation with Ray Minniecon” where Uncle Ray talks specifically about this ceremony
http://www.abc.net.au/religion/articles/2016/04/25/4449614.htm
Tanya Riches – How has St. John’s Glebe been involved in the groundswell movement? You mentioned that it played a part?
Uncle Ray – We’ve had a number of significant events here at St. John’s. Last year the Aboriginal military men came here before they went to Gallipoli for the one hundred year commemoration. They had a special ceremony with a didgeridoo and some artefacts and dances they had performed. We had a dedication service before they went over. It was a very special moment for the men. I would have loved to have gone over there with them. But they went over with the blessings of our people. And they brought some soil back from over in Gallipoli back to Canberra.
Now the reason that they chose this place was the scarred tree on the property, on the grounds there. We believe it’s one of those very rare scarred trees that were probably here before 1788, one of the trees that some of our people cut some of the bark out of it to use for an artefact or something – either a shield or a Coolamon (wooden dish). So this tree has become very special to the community here in the inner city, and was an important way in which these particular soldiers wanted to honour their ancestors.
Tanya Riches – How does this connect to your faith, this truth telling and working for justice?
Uncle Ray – In a sense, this is just an outworking of my faith. It’s a natural, normal part of faith … We are the beneficiaries of the men and women who fought for this country. The only reason why we can have a church, and have the freedom of religion and of worship, is because of these men.
How the Coloured Diggers March got its name.
The Coloured Diggers March gets its name from a poem with the same name written by Canadian Sapper Bert Beros.
The poem he wrote was about the feats of bravery he witnessed by Murrawarri man Harold West and Euahlayi man George Leonard perform while they were fighting in Papua New Guinea.
Private Harold West died in Papua New Guinea on the 26th of November 1942 after spending the previous year avenging the death of his brother in arms, Private George Leonard
The tribe’s name of Murrawarri translates to “to fall with a fighting club in one’s hand”, a motto Private Harold West lived and died by.
Below is the poem that inspired the march.
The coloured digger by Canadian Sapper Bert Beros
He came and joined the colours, when the war God’s anvil rang,
He took up modern weapons to replace his boomerang,
He waited for no call-up, he didn’t need a push,
He came in from the stations, and the townships of the bush.
He helped when help was wanting, just because he wasn’t deaf;
He is right amongst the columns of the fighting AIF
He is always there when wanted, with his Owen gun or Bren,
He is in the forward area, the place where men are men.
He proved he’s still a warrior, in action not afraid,
He faced the blasting red hot fire from mortar and grenade;
He didn’t mind when food was low, or we were getting thin,
He didn’t growl or worry then, he’d cheer us with his grin.
He’d heard us talk democracy – They preach it to his face –
Yet knows that in our Federal House there’s no one of his race.
He feels we push his kinsmen out, where cities do not reach,
And Parliament has yet to hear the Abo’s maiden speech.
One day he’ll leave the Army, then join the League he shall,
And he hopes we’ll give a better deal to the Aboriginal.
The poem that inspired this march and the full story behind that poem can be read at the link below
https://placesofpride.awm.gov.au/news/feature/248271
The Coloured Diggers March was conceived in a pub in 2006, the first official march took place in 2007, Pastor (Uncle) Ray talks about how the march he co- founded came about in this video below
The Ceremony Rehearsal held on the grounds of The Scarred Tree Ministry – Glebe Church – Sydney
Photo: Description: Pastor Ray Minniecon addresses attendees of the Lone Pine Ceremony held at St John’s Church, Glebe, NSW.
Photo Description: Project Manager for Honouring Warrior Spirits, Major Joseph West addresses attendees of the Lone Pine Ceremony rehearsal held at St John’s Church, Glebe, NSW.
Photo Description: Members of the Australian Army perform a traditional dance and smoking ceremony during the Lone Pine Ceremony rehearsal held at St John’s Church, Glebe, NSW before they departed Sydney for Gallipoli, Turkey.
Photo Description: Lone Pine Indigenous Ceremony Contingent members surround Major General Michael Fairweather AM, during the Lone Pine Ceremony rehearsal held at St John’s Church, Glebe, NSW.
Link to Official ADF gallery for this particular ceremony
https://images.defence.gov.au/assets/S20152152
Pt 9 of 12 The Gallipoli Honouring Warrior Spirits Ceremony
Mixing the sacred Lone Pine and Ramindjeri Soil with the sacred sands of Gallipoli and calling the spirits home with the Yidaki
Nearly a week after their last ceremony at The Scar Tree in Sydney the Army’s Honouring Warrior Spirit’s Ceremony to call Warrior Spirits Home commenced. This Ceremony also coincided with and was held alongside another important Army Ceremony, The Centenary of the August Offensive.
This ceremony consisted of traditional Aboriginal and Torres Strait Islander music, artwork and dance. The central tenet of the ceremony was the gathering of soil from Ramindjeri Country in South Australia and Lone Pine Cemetery Canberra (Ngunnawal country), then mixing that ceremonial soil with sand collected from the shores of Gallipoli beach earlier on this day.
In this quote transcribed from the Honouring Warrior Spirits documentary Major Joseph West, Project Manager for this project expands on why this project is so important.
We had the Army Indigenous Cultural Advisory Group, who is the representative indigenous body that advises the Chief of Army to drive this to actually be implemented. And then once this got started it was actually led by indigenous people and then it was developed by indigenous people and then it was conducted by indigenous people.
Indigenous cultures (of Australia) are not one culture, they are all individual cultures. Prior to European settlement there were effectively 600 individual cultures, with their own language, their own practices and their own belief systems.
It was quite amazing to have Uncle Roy, Uncle Harry, and Commander Bertram Slape the three most senior indigenous members of the three services (Army, Navy, Air Force) but particularly for having Uncle Roy and Uncle Harry there who were quite senior veterans and had done active service at a time when indigenous people didn’t have the same freedoms that we have today.
We don’t blame the people who are here today for what has happened in the past. This story is one of great sadness where we had soldiers who were prepared to die for the Australia that we all enjoy today, but they were not recognized the same as everybody else and in Army and Defense allowing us to go forward and do this ceremony we were able to at least bridge a little bit of that gap and make good on our promise to honour these soldiers in the way that we should have initially. This ceremony is in effect us doing what we think was right to recognise those soldiers that came before us.
Sergeant John Angel-Hands (Proposer of Project) describes the reasoning and meaning behind the ceremony itself, this was also transcribed from the Honouring Warrior Spirit Documentary
For me I wanted to honour my ancestors through traditional lore and through our customs and traditions.
My Lore teaches me that when we die our spirit leaves our physical body and enters the earth and then our ancestors walk us back to country. So the collection of the soil represents our connection to country and represents our lore and sorry business
Being involved in this project for me and my family was about honouring the warrior spirit, about respect and also about recognition for my ancestors service, particularly the service they gave and the contributions they made at the time. For my colleagues I think it was the same, but it was also about Army’s commitment toward reconciliation and also about the serving aboriginal and Torres Strait Islanders, about their cultural service currently in the Australian Defence Force.
The Key points of the ceremony were based on Aboriginal Sorry business and Aboriginal sorry business is the actual pastoral care you should provide to an indigenous spirit as they pass so the key elements of that are the treatment of the remains, physical as well as the spiritual and the soil at the place of where someone died has a direct connection to their spirit, so collecting the soil is equivalent to actually collecting the spirit. So it is the soil collection that actually underpinned the whole collection ceremony and the ceremony that we did was based on that aboriginal sorry business. We do a calling ceremony, which is a call out to invite any spirits to join us and telling them we are heading back home to Australia.
Then once we have done the calling and we collect the soil then we do a traditional smoking ceremony which wards off evil spirits and the smoking ceremony is a cleansing. That in effect is the end of the sorry business and once we complete that we are able to then celebrate the service of these soldiers. So the aboriginal soldiers paid tribute (via traditional dance) to the kangaroo and emu spirits and the Torres Strait Islanders did a traditional warrior dance in honour of the warrior ancestors.
This is a partial transcript of the speech Project Manager Major Joe West spoke at the Anzac Commemorative Site that day.
The centrepiece of today’s ceremony is a hollow log. It contains soil from locations representative of where our soldiers may have fallen.
This was the 3rd and perhaps most important of the 5 official ceremonies performed as part of the Army’s Honouring Warrior Spirits project.
After the mixed soils from Australia and Gallipoli were gathered Warrant Officer Class One (Uncle) )Colin Watego brought.
Just like many other nations and tribes around the world, there was not always peace between the 600 tribes of pre-settlement Australia. The importance of the concept of Mum:mo:wee Nun:karee Wallin (Blackfella and Blackfella coming together in peace) was an important concept to bring peace between the spirits of those tribes.
So not only does the Ramindjeri Dreaming artwork and the Ramindjeri soil represent the tribes of Australia that do not have the Yidaki (Didgeridoo) instrument as part of their culture. By including this artwork on the Yidaki, it brings them together in peace with each other during the ceremony so their spirits can make their journey back home from Gallipoli together in peace.
Sergeant Control Commander Norman Daymirringu from Arnhem Land’s NorForce whose role was to call Warrior Spirits home on the Official Blue Didgeridoo (Yidaki) had this to say about his role in this ceremony.
“In our culture, a remain could be somewhere but the soil represents the remain,
It’s important to get the spirits and soul by calling and bringing it back to Australia”
Speaking in language – Ramindjeri and Murawari – The Ode of Remembrance
The speeches were conducted in Aboriginal language by Major Joseph West in Murawari language, and Warrant Officer Class One Colin Watego in Ramindjeri language.
Those two languages were chosen by Major West and Warrant Officer Watego for the following reasons.
The Ramindjeri’s connection to the Dreaming Story portrayed on the artwork on the Yidaki (Didgeridoo) and Warrant Officer Class One Colin Watego being given permission by Uncle Karno to speak Ramindjeri and use Ramindjeri dreaming stories such as that chosen for the Yidaki, Mum:mo:wee… Nun:karee…Wallin (Blackfella and Blackfella coming together in peace).
As a Muruwari Man Major Joseph West had permission to speak that language and there is also the important link the Muruwari have to the famous Coloured Diggers poem by Canadian Sapper Bert Beros about the heroism of World War Two soldier Murawari man Private Harold West. Murawari in english means “to fall with a fighting club in one’s hand”.
Here are the two speeches that were recited at this ceremony with the Ode to Remembrance translated in these two aboriginal languages.
The Ode in Ramindjeri
They shall not grow old, as we that are left grow old:
Kar Tarnau kringgun yande, Luk ngan naiye kringgun yande:
Age shall not wear them, nor the years condemn.
Yande tarnau lameli-wallin kan.
At the going down of the sun, and in the morning,
Warre ngowalle la:re nangge, Ungai ngre:kau,
We will remember them.
Ngun ngullun kan.
THe Ode in Murawari
They shall not grow old, as we that are left grow old:
Wala turi-ku-yira kapal-kapal, Turi-ku-na kapal-kapal:
Age shall not wear them, nor the years condemn.
Wala Waalarri-ngku parrima-ku-yira, Wala waalarri-ngku yural.
At the going down of the sun, and in the morning,
Wantha thurri warrayipu, partalangka,
We will remember them.
Pinampi-ku-na kayila tharan.
Photo Description: Australian Army soldier Warrant Officer Class One Colin Watego moves to the beach at Anzac Commemorative Site, Gallipoli, Turkey, to collect sand as part of the ‘Honouring Warrior Spirits’ ceremony during the Centenary of the August Offensive commemorative activities on Thursday, 6 August 2015.
Photo Description: Australian Army soldiers Shanon Davi and Goodwill Billy perform choreography designed by Western Australia’s Bangarra Dance Theatre as part of the ‘Honouring Warrior Spirits’ ceremony at the Anzac Commemorative Site, Gallipoli, Turkey, during the Centenary of the August Offensive commemorative activities on Thursday, 6 August 2015.
Photo Description: Australian Army soldier Private Shanan Davi from 1st Battalion, Royal Australian Regiment, performs traditional Torres Strait Islander Dance as part of the ‘Honouring Warrior Spirits’ ceremony at the Anzac Commemorative Site, Gallipoli, Turkey, during the Centenary of the August Offensive commemorative activities on Thursday, 6 August 2015.
Photo Description: Australian Army soldier Sergeant Norman Daymirringu from North-West Mobile Force (NORFORCE) invites the Governor-General, His Excellency General the Honourable Sir Peter Cosgrove (centre left) AK MC (Retd), to participate in the smoking ceremony as part of the ‘Honouring Warrior Spirits’ ceremony at the Anzac Commemorative Site, Gallipoli, Turkey, during the Centenary of the August Offensive commemorative activities on Thursday, 6 August 2015.
Link to Official ADF gallery for this particular ceremony
https://images.defence.gov.au/assets/S20152082
Pt 10 of 12 – Final Lone Pine Ceremony Honouring Warrior Spirits Ceremony
Bringing Warrior Spirits back home
In this quote transcribed from the Honouring Warrior Spirits documentary Major Joseph West, Project Manager for this project expands on why this project is so important.
Then at the end of the service (in Gallipoli) we then returned back to Australia to return that soil back under the custodianship of the Australian War Memorial and the Lone Pine Tree is important in Canberra in that it was actually seeded from a pine cone provided to the War Memorial from one of the Gallipoli soldiers. So this tree has a direct connection to Gallipoli which has a direct connection now for us through us transferring soil to and from that place.
As Major Joe West has alluded to, it is important to note that the Lone Pine Cemetery memorial is also a memorial to all the unknown soldiers who fell defending this country in World War One. This site was chosen because the number of unknown graves at Gallipoli make it impossible to know which remains are indigenous and which are not, and this pine tree pays tribute to all of those Australian soldiers.
This quote from the Australian War Memorial Website gives more detail on the history and origins of Canberra War Memorial’s Lone PIne.
Lone Pine Cemetery and Memorial to the missing. Lone Pine Memorial is the main Australian memorial on Gallipoli, commemorating the 3,268 Australians and 456 New Zealanders who died in the campaign and have no known grave, and the 960 Australians and 252 New Zealanders who were buried at sea. In April 1915 a single pine tree was growing on the site and the Australians called it ‘Lonesome Pine’ from the title of a popular song of the day, The Trail of the Lonesome Pine.
The tree was destroyed in the early fighting but seeds from a pine cone sent back to Australia from the Turkish trenches at Lone Pine, Gallipoli were used to generate the Lone Pine tree planted at the Australian War Memorial.
Seeds from this tree were used to grow the present tree in the cemetery at Lone Pine. In early August (of 1915) Lone Pine was the site of some of the bloodiest fighting on the Peninsula during the famous bayonet attack on the Turkish trenches by the 1st Australian Infantry Brigade. On reaching the enemy’s positions the Australians found the trenches covered by heavy logs; they broke into the trenches and, after fierce hand-to-hand fighting and resisting Turkish counter-attacks over several days, they captured them.
Lone Pine Cemetery adjoins the memorial and is located over the original Turkish trenches and tunnels, some of which were filled in as mass graves. The cemetery contains the graves of soldiers who died over the entire campaign from the first day’s fighting to the last deaths amongst the Lone Pine garrison in late November. Over 500 of the graves are unidentified.
Transcript from the speech in the Honouring Warrior Spirits Documentary by Ngunnawal Elder Aunty Agnes Shea .
Thank you all for coming today for this very important business. I hope you enjoy this time in this beautiful Ngunnawal country and I would like to close by saying the words of our people “Nagan yarabi yangu” which means, you are welcome to leave your footprints on our land. Or in other words “Welcome to Ngunnawal country”
Photo Description: Aunty Agnes Shea from the United Council of Ngunnawal Elders welcomes attendees to Country for the ‘Honouring Warrior Spirits’ ceremony at the base of the Lone Pine tree in the Australian War Memorial grounds in Canberra on 26 November 2015.
An Open Invitation from the Ngunnawal tribe to all of the Tribes of Australia to come heal their Warriors Spirits
The Honouring Warrior Spirits documentary ended with the following quote.
Ceremonies surrounding death facilitate the spirit returning. Without the appropriate ceremonies, the deceased spirit may not be at peace.
This final ceremony was not the end of the Honouring Warrior Spirits process; tribes around Australia have been given permission by the Ngunnawal people to come and gather their own soil from the Lone PIne Tree memorial in Canberra to bring their ancestors’ warrior spirits home.
Photo Description:Australian Army soldier Warrant Officer Class One Colin Watego places soil collected from Gallipoli at the base of the Lone Pine tree in the Australian War Memorial grounds in Canberra as part of the ‘Honouring Warrior Spirits’ ceremony on 26 November 2015.
Link to Official ADF gallery for this particular ceremony
https://images.defence.gov.au/assets/S20153364
Photo Description: The official Commemorative Stand used by the Australian Army to house the Yidaki and two Fighting Palkaa used in the Honouring Warrior Spirits ceremonies.
Pt 11 of 12 – Honouring Warrior Spirits continues – The Legacy of the Mum:mo:wee dreaming story
The Journey continues
Uncle Colin Watego has since retired from the military but his passion for this project is still strong, he has been, and currently still is, travelling around the country presenting the Ramindjeri Dreaming artwork to tribal elders around the country.
This is very important to him as is informing tribal elders around the country that the invitation to heal the spirits of their warriors and bring them back home is open to them, and that they have the blessing of the Ngunnawal people to gather the soil of those ancestors and “leave their footprints on their country”.
Uncle Colin has brought the vision of this healing to 100’s of events and gatherings around the country. He is also teaching leadership skill to youth through the youth camps he holds several times a year through TRYP (To reach your potential) consultancy. With the permission of Karno and the permission of the Ramindjeri people, he still speaks in Ramindjeri language at many of these events, and he also teaches the youths he mentors the Ramindjeri language.
TRYP Has been helping at-risk youth since 2006 with their Bootcamp program.
https://www.workingpapers.com.au/files/papers/tryp_habitat_december_29_2013_master.pdf
Pt 12 of 12 – Coolamon Blessing Ceremony Victor Harbor Mum:mo:wee May 2024
Coming full circle
at the May 2024 Mum:mo:wee
The Honouring Warrior Spirit ceremonies began unofficially with Uncle Colin and with Uncle Karno’s blessing, taking soil from Ramindjeri country in 2015 to be added to and mixed with the Lone Pine Cemetery Soil taken at Canberra for the Honouring Warrior Spirit ceremonies.
At this year’s (2024) Mum:mo:wee Uncle Colin had brought with him a new Coolamon he promised to have made for Uncle Karno, copies of the artwork used for the Honouring Warrior Spirits ceremonies, and other sacred artefacts to help with the blessing of Karno’s new Coolamon.
What was special about Karno’s new Coolamon was a tiny crack in it that nearly caused it to be rejected. Uncle Colin felt that this crack was there for a reason, he believed that this imperfection represented that broken part inside all of us that requires healing and because of that it should be kept. He told the Ramindjeri elders what he thought about this, and if they agreed, there was universal agreement from the Ramindjeri with Uncle Colin about his thoughts, and the Coolamon was kept.
Uncle Colin came full circle again nearly 10 years later with these ceremonies and presentations around the sacred fire at 2024’s Mum:mo:wee when once again he (and the other ceremony participants) took home sacred soil from the extinguished fire.
Mum:mo:wee Nun:karee Wallin Me:wee- All Tribes and Nations coming together in peace
Uncle Colin, as of 2024, was still taking this copy of the Honouring Warrior Spirit ceremonial artwork around the country to hold presentations to (Ab)Original communities. In the spirit of Mum:mo:wee Nun:karee Wallin Me:wee he has made elders around the country aware that there is an invitation that awaits them.
This is an invitation from the Ngunnawal people and the other tribes involved with this healing ceremony, to come any time and gather sacred soil from their Country at Lone Pine Cemetery Canberra (Ngunnawal land) and to finally bring their Warrior Spirits home.