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Wujal Yalangi Yirrbal Yiri | Yinya, Yirrbal, Itrsquos, Kuku, Ngananga, Kari, Yalangi, Bamanga | FATSILC, Fed. Aboriginal Torres Strait Island Languages and Culture
Wujal Yalangi Yirrbal Yiri PDF Print E-mail

Wujal Yalangi Yirrbal Yiri
Mr Peter Wallace
Wujal Wujal Waterfall

“Kuku yinya Yalangi yiri. Yinya Yin ngananga
Yalanjiwarranga bamanga. Yinya Yin
ngananga Yalanjiwarranga bamanga.”

Kuku yinya Yalangi yiri. Yinya Yin ngananga Yalanjiwarranga bamanga. Yinya Yin ngananga Yalangiwarranga bamanga. Yinya bana ngananga
Yirrbal nyulu yinya bananga bundanday. Yinya yala kabanji bayan.

Nyulu yirrbalda junjuy-junjuy kujil manu bajabuku nganjinga. Nyulu yirrbal kuliji nyulu (yirrbal) junjuyjunjuy ngakil nganandamu.

Yirrbal kurriyala yalanjiwarranga bijarr. Wabaja yirrbalba bayan nyulu (yirrbal) jilba dungay yirikurrku. Jalbu-jalbungu yirrbal burri kija nyungu bubu Burungu (Meg falls).

Wujal Yalangi Yirrbal Yiri
Water flowing from Wujal Wujal waterfall
Bubu wubulku bamangka ngujakarimunku jilba dungan dunganya, Burunga, Wujal-Wujal julaymba,kuki, Rossville, kunanga, kubidi, jajikal, Bulkan
kanbal bubu yala Laura, Mareeba, Kuranda, Mossman,Chilligoe, Maytown, Palmer River, Port Douglas area.

Ngananga kuku walu-yindu kulurr yinya kuku Yalangiwarra, jalunji-warra, kuku Nyungkulwarra, kuku bidijiwarra Yalarrin bama bamanga lorewungay jananga bubuku. Ngana kari kuku yirrkay bama Kanbalka bubuku, janaku maja jana binal.

Ngana jawunkarraji. Ngana muruku kuku yirrkay junkurrjiku jananka. Nganjinga lore kari jurrkiji ngadimunku jana nganjinanda waru-wurunda, maralmaralanda dajin.

Nganjin kari bawal yinya lore, kari buyundamal Binga-Bingandamun-kamba-kambandamun kukumun. Ngana nyiku yinya yirrbal manubajabuku kuji
milkabu, dukulba, wawubu. Ngana kari walnga kari buyun-dama. Yinya yirrbal ngana kari manubajabuku kujil nyulu yirrbalda ngananin buyun damal. Ngana bambaymal.

Ngananga yirrbal yinya yala Bouncing Stone kukinga. Yinya yirrbal ngananga bubu murumanka kuku balkaynka, kuku yirrkaynka. Yinyamun bubumun
Bouncing Stonemun kulji waybalngka jurrkin wundin buralmun bubumun jana bambayman wulay bijarr buyun bijarrin. Yinya yirrbalba bijarr kangkal-wawu dajil marralba kulkumanka.

Yirrbal wubul jana walu-yindu walu-yindu Yirrbalba bubu ngami-ngami, bamanga bubu ngami-ngami. Yinya yala yiri bamanga bayan nyulkurrmanka bambaymun. Bubungu bunday wawu yaralmanka. Bubu nyulkurrku kuji kari buyundama.

The Waterfall is a part of our people, the Yalangi people.It’s a sacred river waterhole for our people. It’s a waterhole for our Rainbow Serpent to live. It’s like an institute; it stores things for us and looks after things for us, but it can take things away and may retaliate if we don’t respect it. It is dreaming for the Yalangi people. Every river is a corridor for our Rainbow Serpent to travel, and there are many other places. There is a waterfall up further that is a women’s place, ‘Meg falls’. All these places have been occupied before by our people. The Yalangi bama have occupied an area 500-600 miles to the north, west and south. We have 3 clan groups here.

They got to have laws that govern this area as well for any other parties and individuals that want to come in. They need to talk to the Yalangi people. The laws are still the same as thousands of years ago, and have been handed down by the Elders who have come before us. We can’t change the laws and we respect it as it is. We must respect them today. We can’t dismantle them. They have serious effects and consequences if an individual or group trespass. Sometimes if they trespass, we can suffer the consequences. An example is the ‘Bouncing Stone’ in Cape Tribulation. That’s another sacred place where our people used to congregate. The special rocks there from the Rainbow Spirit would help young people and couples with children. But things have been removed from there, special rocks and things, and then people had bad dreams and accidents. And they lost lives and houses got burnt. That is one example. There are many effects.

Different sacred sites exist around different rocks and springs. There are boundaries. People have put them up to stop trespassing. It’s like a bomb; if you walk past that thing it will blow up, and it makes people aware that they should respect these things. People can move through, but it’s like a corridor that they need to move straight through and keep going Different places show up to people in different ways. You can feel a presence when you are at the waterfall. It’s a healing place as well. You can sit down and relax in that place. It can offer so much to our people. If people could just get back and understand the way our people have lived in harmony with the land, the water, the rain and the sun, and everything. We moved with a balance around the seasons.

It’s great to have a culture like ours to fall back on. We can learn the whitebella way and when things get a bit tough, we can go back to our culture and our land. We have something to fall back on that can hold us up. The person without that sort of understanding can fall flat on their face.

It just needs to be looked after. Don’t destroy the environment. Anything that you want to do there, you need to talk to the Spirit. Especially before you do any infrastructure there, shutting off the corridor or anything. This is a living Spirit and it needs to be respected. FATSIL gratefully acknowledges the assistance of Mrs Marilyn Wallace in writing this story

ldquo;The Waterfall is a part of our people, the Yalangi

people. It’s a sacred river waterhole for our people.

It’s a waterhole for our Rainbow Serpent to live.”