I was shocked to find while I was researching the history of Australia, that there were not an abundance of cultural and religious artifacts as I would have liked to find. This is due to murder of their people by invading British. Most of those artifacts were destroyed. I looked for, in particular the religious artifacts that connect this group of people to Africa. What I found was hard to find, but I was lucky and thankful for the find. The first thing was that the people of Australia wear the same grass skirts as the Twa of Africa. This is due to them being the same group of people, while migrating out of Africa as the CT DNA group. They settled in Southern Asia around parts of Malaysia before traveling to the area that they are now. You find much of the same tribal culture, and Pygmied people from Malaysia to Papau New Guinea. Another thing that I found was a mase that is also used by the people of the Fiji Islands. The one in particular, was shaped like the Phallic symbols most commonly found in Ethiopia, by the Ormo, and varius other parts of Africa. Another connection were the mask that they wear. It may or may not be the Twa deity Bes, which is commonly found around theglobe. I had hoped to find him in abundance, because in the Pacific Islands, Bes is like Jesus Christ to them. I found this mask in its common form, showing Bes with fangs, and toungue sticking out. A bone was pierced through the nose. This is worn by both Aboriginals and Paupaians, so I am unclear if this mask is technically Aboriginal Australian. It is unclear to me weather the Aboriginals are direct descendants of the CT group mixed with a different hominid. Or they could be the Negrito people mixed with a different hominid. Regardless, they are the people from the same area as the negritos in the Malaysian area. Another connection is the language. You can find many language similarities to the languages spoken in Australia and languages spoken in Southern Asia along the Maylasian territory all the way out to New Zealand. These same language connections can be found in East Africa, in particular with languages like Swahili.
It is believed that migrations started around 40,000bc. I accept this time, if the Aboriginals came from the Negrito people. If they came directly from the CT group then they could have come earlier or come in waves. They have found stone tools and settlements in the area that date back to 45,000 to 50,000 years. Tasmania which was connected by a land bridge was inhabited since about 30,000bc. It is thought that migrations were achieved by island hopping or by way of land bridges.
Pygmies were found on this large Island. This confirms that the Aboriginals are either group of Twa from the CT and CF Negrito family. With the Jarwa d group being the only other pygmies in the area. I show images of the same exact body paintings found with the Twa pygmies in the Congo in Africa. They also wear the same exact grass skirts and use them in dancing ceremonies. Other than that they are both hunter gatherer tribes, that even build some of the same type of building structures.
Some of the tribes that pygmies were found in are. Kongkandji tribe, Yidinjdji tribe, and Barbaram
Both describe them, respectively, as having “small stature and spirally curled hair” and as a “short, slightly-built people with dark skin and woolly hair”, but both decline to include photographs like those published here, which immediately convey just how dramatically different from other Aborigines they are. Similarly, the latest edition of Ronald and Catherine Berndt’s standard text in anthropology, The World of the First Australians, briefly discusses people from northeast Queensland who “might have negrito affinities”
They also knew that, since the nineteenth century, there had been a number of theories about the origins of the Aborigines and the migration of ancient peoples to the Australian continent. In 1927, in his book, Environment and Race, the controversial Sydney geographer, Griffith Taylor, had speculated that several waves of Aboriginal migrants had swept before them an even older “Negrito” race. Maybe these rainforest people held the key to the story.
Tindale and Birdsell examined and measured 52 adults and children at Cape Grafton and 95 at Kuranda. Most adult males were between 140 and 150 centimeters tall (four feet six inches to five feet). The women were shorter by 15 to 30 centimeters (six to twelve inches). Tindale and Birdsell concluded they were not just small but were radically unlike any other Aborigines in Australia. They named them Barrineans, after nearby Lake Barrine.
One neat trick that ancient Aboriginal Australians used, was the use of fire farming. Fire farming was used as a tool to drive game to fresh new growth in the forest. Plants like eucalyptus, acacia, banksia, casuarina and grasses, became in abudance using this method.
Funeral practices the same as the Twa
The Aboriginals practice of burials is the same as The Twa in Africa, because they are one in the same. All you are seeing is just distance and time being the only separator with them.
Death in Aboriginal religion in some aspects may seem like it has some Western traditions in regard to having a ceremony and mourning the loss of the person that is deceased. However, that is really the only thing that this religion has in common with Western religion as far as death is concerned. "For Aboriginal people when a person dies some form of the persons spirit and also their bones go back to the country they were born in". "Aborigine people believe that they share their being with their country and all that is within it". "So when a person dies their country suffers, trees die and become scarred because it is believed that came into being because of the deceased person".
When an Aborigine person dies the families have death ceremonies called the "Sorry Business". "During this time the entire community and family mourns the loss of the person for days". "They are expected to cry together and share grief as a community". If someone was out of town and arrives after they have had a ceremony for the deceased, the entire community stops what they are doing and goes and tells them and mourns with them. "The family of the deceased all stay in one room and mourn for their loved one".
"Naming a person after they have died is not allowed in the Aborigine religion". "To say someone's name after they die would be to disturb their spirit ". Photos of the deceased are not allowed for fear of disturbing the spirit also. Many Aborigine families will not have any photographs of their loved ones after they die. "A smoking ceremony is also conducted when someone dies". "The community uses smoke on the belongings and also the residence of the deceased to help release the spirit". "Identifying the cause of death is determined by elders who hold the cultural authority to do so, and the causes in question are usually of a spiritual nature". "The ceremonies are likened to an autopsy of Western practice".
Ceremonies and mourning periods last days, weeks and even sometimes months depending upon the social status of the deceased person. It is culturally inappropriate for a non-Aboriginal person to contact and inform the next of kin of a person’s passing. When someone passes away, the family of the deceased move out of their house and another family then moves in. Some families will move to "sorry camps" which are usually further away. Mourning includes the recital of symbolic chants, the singing of songs, dance, body paint, and cuts on the bodies of the mourners. The body is placed on a raised platform for several months, covered in native plants. Sometimes a cave or a tree is used instead. "When nothing but bones are left, family and friends will scatter them in a variety of ways. They sometimes wrap the bones in a hand-knitted fabric and place them in a cave for eventual disintegration or place them in a naturally hollowed out log".
The Aboriginals believe in a place called the "Land of the Dead". This place was also commonly known as the "sky-world", which is really just the sky. As long as certain rituals were carried out during their life and at the time of their death, the deceased is allowed to enter The Land of the Dead in the "Sky World". The spirit of the dead is also a part of different lands and sites and then those areas become sacred sites. This explains why the Aboriginals are very protective of sites they call sacred. The Aboriginals believe that life is a never-ending cycle. You are born, you die, you are born again as an animal, human or other life form .
The rituals that are performed enable the aborigine to return to the womb of all time which is another word for "Dream Time". It allows the spirit to be connected once more to all nature, to all their ancestors, and to their own personal meaning and place within the scheme of things. "The Dreamtime is a return to the real existence for the aborigine". "Life in time is simply a passing phase – a gap in eternity". It has a beginning and it has an end. "The experience of Dreamtime, whether through ritual or from dreams, flowed through into the life in time in practical ways". "The individual who enters the Dreamtime feels no separation between themselves and their ancestors". "The strengths and resources of the timeless enter into what is needed in the life of the present". "The future is less uncertain
I made a post that dealt into the origins of African religion. What I came across was that religion could be as old as human imagination, or as old as hominid imagination. Looking at dreamtime religion. I see the connection between dreaming, the imagination and religion. This confirms how religion was constructed, by people who lived so long ago. Its just that with the Aboriginal Australians they give a detailed account of human imagination being one of the key elements of religion through spirits, and dreamtime lands that existed before time. This is a very interesting find, because it is the only group of people who identify with dreaming in the religion. Not to be taken wrong, you can find examples in Africa of the spirit transforming into new form after death and, some of the very same elements in African religion, but for a group of people to belive that the minds ability to dream and imagine is holy, and they boldly state this, its simply amazing. Most religions state that this and that character is real, but Australians religion is more of an imagination type of religion then anything to me.. It is more stating that there is a science behind your dreams, your dreams and imagination are real, they can transferr, and always exists in the human on Earth, even after death.
When you look at their burial practices and the meanings behind them, you can see religion centered all around this. You find almost the same exact burial practices, practiced with the Twa tribe of the Congo in Africa. Now remember the Aboriginal Australians were originally the Twa tribe. They migrated out of Africa as the CT DNA group. Then they later developed from the Negritoes that had been around since 50,000bc. So the dates of migration of these people had to have occurred around the 50,000bc time period. With any earlier migrations being directly from the CT DNA group. So technically at this point in time , most groupes of Africans were the CT DNA group. So if we want to be technical, we can make claim that our early DNA grouping was the first human group to migrate to Australia. Lets also not forget that the Aboriginals have pygmies within them, just like the Twa. Lets not also forget that they have been found to have mixed with a different hominid group along the way. You can see it in the exstended browline. If it wasn’t for this factor, they would look similar to the Negritos found in Asia today.
because the individual feels their life as a continuum linking past and future in unbroken connection". Through Dreamtime the limitations of time and space are overcome. For the Aborigine people dead relatives are very much a part of continuing life. It is believed that in dreams dead relatives communicate their presence." At times they may bring healing if the dreamer is in pain". "Death is seen as part of a cycle of life in which one emerges from Dreamtime through birth, and eventually returns to the timeless, only to emerge again. It is also a common belief that a person leaves their body during sleep, and temporarily enters the Dreamtime".
In Australian Aboriginal mythology, Bunjil is a creator deity, culture hero and ancestral being, often depicted as a wedge-tailed eagle (or eaglehawk). In the Kulin nation in central Victoria he was regarded as one of two moiety ancestors, the other being the trickster Crow. Bunjil has two wives and a son, Binbeal the rainbow. His brother is Balayang the bat. He is assisted by six wirmums or shamans who represent the clans of the Eaglehawk moiety: Djurt-djurt the nankeen kestrel, Thara the quail hawk, Yukope the parakeet, Dantum the parrot, Tadjeri the brushtail possum and Turnong the gliding possum.
According to one legend, after creating the mountains, rivers, flora, fauna, and laws for humans to live by, Bunjil gathered his wives and sons then asked Crow, who had charge of the winds, to open his bags and let out some wind. Crow opened a bag in which he kept his whirlwinds, creating a cyclone which uprooted trees. Bunjil asked for a stronger wind. Crow complied, and Bunjil and his people were blown upwards into the sky. Bunjil himself became the star Altair and his two wives, the black swans, became stars on either side.
New South Wales
Birrahgnooloo, Kamilaroi goddess of fertility who would send floods if properly asked to
Dirawong, Bundjalung creator being this is a 'Djurble' and 'increase site' a totemic being not a creator being
Wurrunna, culture hero
Adnoartina, the lizard guard of Uluru
Altjira, Arrernte sky god who created the earth
Ankotarinja, first man of Arrernte mythology
Onur, Karraur lunar deity
Bamapana, Murngin trickster spirit who creates discord
Banaitja, creator deity
Barnumbirr, Yolgnu creator spirit
Barraiya, creator of the first vagina
Bobbi-Bobbi, benevolent Binbinga snake deity
Djanggawul, three creator-siblings of northeast Arnhem Land mythology
Galeru, rainbow snake in Arnhem Land mythology who swallowed the Djanggawul
Djunkgao, group of sisters associated with floods and ocean currents
Julunggul, Yolgnu rainbow snake goddess associated with initiation, fertility, rebirth and water
Karora, creator god
Kunapipi, mother goddess and the patron deity of many heroes
Malingee, malignant nocturnal spirit
Mamaragan, lightning deity
Mangar-kunjer-kunja, Arrernte lizard deity who created humans
Mimi, fairy-like beings of Arnhem Land
Minawara and Multultu, legendary ancestors of the Nambutji
Namarrkon, Lightning man, makes lightning appear and creates roars of thunder in storms
Mokoi, evil Murgnin spirit who kidnapped and ate children
Ngintaka, Pitjantjatjara creator being
Nogomain, god who gives spirit children to mortal parents
Manuriki, god of beauty
Papinijuwari, a type of one-eyed giant which feeds on the bodies of the dead and the blood of the sick
Ulanji, snake-ancestor of the Binbinga
Wala, solar goddess
Wawalag, Murgnin sisters who were swallowed by Yurlungur, only to be regurgitated
Wollunqua, snake-deity associated with rain and fertility
Wuluwaid, rain god of Arnhem Land
Wuriupranili, solar goddess whose torch is the sun
Wurugag and Waramurungundi, first man and woman of Gunwinggu legend
Yhi, Karraur solar goddess associated with light and creation
Yurlungur, Murgnin snake deity who swallowed and regurgitated the Wawalag sisters; associated with initiation and rebirth
Anjea, fertility goddess or spirit, in whom people's souls reside between their incarnations
Dhakhan, ancestral god of the Kabi
I'wai, culture hero of the Kuuku-Ya'u
Yalungur, god of the first baby
Akurra, great snake deity of the Adnyamathanha people
Bila, cannibal sun goddess of the Adnyamathanha people
Bunyip, mythical creature said to lurk in swamps, billabongs, creeks, riverbeds, and waterholes
Mar'rallang, mythical twin sisters
Muldjewangk, water spirit or spirits inhabiting the Murray River
Ngintaka, Pitjantjatjara creator being
Tjilbruke, Kaurna creation ancestor
Willauk, giant demon that inhabited Lake Derwent
Tebwem, flesh-eating ghost of southern Tasmania
Pioial, giant scorpion like creature
Crow (Waa), Kulin trickster, culture hero and ancestral being
Baiame, southeast Australian creational ancestral hero
Balayang, bat deity and brother of Bunjil
Binbeal, Kulin rainbow deity and son of Bunjil
Bunjil, Kulin creator deity and ancestral being, represented as an eagle
Bunyip, mythical creature said to lurk in swamps, billabongs, creeks, riverbeds, and waterholes
Daramulum, southeast Australian deity and son of Baiame
Gnowee, solar goddess who searches daily for her lost son; her torch is the sun
Karatgurk, seven sisters who represent the Pleiades star cluster
Kondole, man who became the first whale
Nargun, fierce half-human, half-stone female creature of Gunai legend
Pundjel, creator deity involved in the initiation of boys
Thinan-malkia, evil spirit who captures victims with nets that entangle their feet
Tiddalik, frog of southeast Australian legend who drank all the water in the land, and had to be made to laugh to regurgitate it
Wambeen, evil lightning-hurling figure who targets travellers
Bagadjimbiri, a pair of Karadjeri creator-spirits
Dilga, Karadjeri goddess of fertility and growth, and mother of the Bagadjimbiri
Julana, lecherous Jumu spirit who surprises women by burrowing beneath the sand, leaping out, and raping them
Kidili, Mandjindja moon deity who was castrated for attempting to rape the first women, who in turn became the Pleiades
Kurdaitcha (or kurdaitcha man) is a ritual "executioner" in Australian Indigenous Australian culture (specifically the term comes from the Arrernte people).
Ngariman, Karadjeri cat-man who killed the Bagadjimbiri and was drowned in revenge
Njirana, Jumu deity and father of Julana
Ungud, snake deity associated with rainbows and the fertility and erections of the tribe's shamans
Wagyl, Noongar snakelike creator being
Wati-kutjara, a pair of western Australian lizard-men
Wondjina, Mowanjum cloud or rain spirits
Rainbow Serpent, a common feature of the art and mythology of Indigenous Australian cultures
Kinie Ger, evil half-man, half-quoll beast
Thardid Jimbo, cannibalistic giant
Yara-ma-yha-who, monstrous bloodsucking dwarf
Bluetongue Lizard, an elderly trickster
The great flood story
A Bunurong story tells of a time of conflict among the Kulin nations, when people argued and fought with one another, neglecting their families and the land. The mounting chaos and disunity angered the sea, which began to rise until it had covered the plains and threatened to flood the entire country. The people went to Bunjil and asked him to help them stop the sea from rising; Bunjil agreed to do so, but only if the people would change their ways and respect the laws and each other. He then walked out to the sea, raised his spear and ordered the water to stop rising.