Introduction to Dharug
Mudjin mudung - Bringing family alive.
Lessons on language for talking about Mudjin yirran, our many family, are to follow.
First and foremost i have never stated that i am the only speaker, or that i have been raised speaking our grandmothers tongue, in fact our family were displaced and separated from our community in Katoomba.
Nevertheless my younger brother, elder cousins and many other relatives heard the Dalang being spoken around Parramatta when we were younger children, playing along the banks of the river and running through the streets of the historic town. At Parramatta primary attending first and second class, we were called WEBB'S whenever we had been noticed by the numerous Goori people living about the area.
Our mother soon relocated to Tweed Heads, Queensland where my brother and i attended Tweed Heads Primary for a short while, i recall my mother and her extended family convincing me how it would be in our best intrest, not to mention that my father was Blackfella.
Garranarbillie gabara-wa: (Laughing my head off)
I can remember being enrolled and looking around at all the goori faces about the school and within moments of hitting the play ground we were running furiously about the school grounds chasing and tagging eachother, as yet we had'nt even exchanged names, though we knew in our heart of minds that we were people of skin, the happiest term of my life.
As dispossesed, displaced and disenfranchised Goori kids, we were father-less and trouble followed wherever we went, my brother and I were considered unruly and our mother decided to take us to New Zealand to give us a new start in life.
After attending school in New Zealand as a teenager my love for language became apparent, after learning the Haka whilst at intermediate school in Mt Eden. My family returned to Sydney when i turned 13. Once we relocated to Bankstown i went in search of our biological father at Parramatta and Katoomba only to discover he had moved interstate. It would take eight long years before i met my father and thank Biiami for the timing, if i had never met my father i may never have known my true name and identity.
Living in central Queensland Walter William GREEN had been adopted into many different Murray clans, he managed Euroka Arts in Woodridge, receiving Queensland Honors towards the end of his life. Losing my father affected myself amongst our family more than the other children as i had very vivid memories of my Biyanga from the age of four years old, i grieved to be reunited. Finally after tracking my father down i discovered the written format of our language. I am a proud Darugule Mulla Yellamundie and i swore to my dying father that i would do my best to learn our forgotten tongue.
Eg: Suggetion for a Dharug alphabet: A b d ii g h I j gg La m n nn U uu b/p r rr t tt w yuu. The letters that are deleted are in effect very rarely used in the spoken song. The letter S cannot be heard to be located and other such sounds of reference. It has been suggested that Sir William DAWES may have used French phonetics in the written form of English to be able to communicate with Badarung/ Patyerong (the grey kangaroo) when dealing with her as an interpreter.
Sadely none of us living can ever know in fact, although the remark has facinated the conditioning of the mind for many summers. When one considers BOOROORARALYUNG for elder women and hears it spoken it does carry the sense of ergative phonetics such as French. When we consider that, Timberry, Bembulwayun-Pemulwuy and Belengalungaway-Beenalong and other Darugule yura spoke French whilst inhabiting with the French explorer De Laparouse, it is only resonable to assume we are people of multilingual skills.
The Dalang has 3 vowels A, I, U. Although the letters a, i, u, appear in the written text; linguist such as ,OPLLIGER, STEELE, TROY, WALSH etal insist that the volwels are heard in language, though not generally used at the beggining of a phrase.
Terms such as Allawah has to be associated with the meaning to (Remain) in one place, therefore causing the contempoary linguist of today to research the origins of such terms relating in the need for earth and country to be included in the phrasing.In so much as the word Allawah is translated in written text as Ngalawayu when reverted to its original script, words such as Woomara (flying) have been rescripted to be interpreted as Wumara, Parramatta has been reverted to its original phonectics of Baramada (OPPLIGER etal) or amongst family as Burramattagal interpreting the men and women huntin for Ells (Burra). Baramada is when the men are present and Burramada-gal is when both men and women are present. It does not and cannot be translated to the clan that inhabited the Nura for they are referred to as the 'Boorooberongal'
As the content and volume of language has evolved we have sought permission at every turn where the use of the language has been suggested. I have been given complete direction concerning the reclamation of our Dalang. (BELL, COOPER (Darug-Gundangurra) DIXON, EVERINGHAM, LONGBOTTOMS YUEN, MORAN,MURRAY,SIMM, SIMMS, STEWART,TANGYE DARUG BOOROOBERONGAL, TIMBERRY BIDJIGAL, WATSON, WEBB AND AUNTY WORKMAN.
The Dalang used at Dunheved will retain the use of OO when referring to individual human beings as a means to distinguish human being from other written forms of language, creating a cognition and comprehension of specific anotomical species.
The written format is brand new to the education process, notwithstanding it has the volume of content to be used in all forms of curriculum, nevertheless it must take GOORI TIME before we can acheive the process.
"Personelly our concept of GOORI TIME is to always be early for the fishing"
Nevertheless there is evidence to suggest that the decisions made about the Sydney Basin Eora: Iyura: Yura: Biyal Biyal Dharug Dharawal Yuin Gurig Darinkyung dialect can now be referred to as Dalang yura on this site.
Gawi iyura ngurrah waruga mudjin, mullabu dyinmang byala.
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