Jawi people

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The Jawi people, also spelt Djaui, Djawi, and other alternative spellings, are an Aboriginal Australian people of the Kimberley coast of Western Australia, who speak the Jawi dialect. They are sometimes grouped with the Bardi people and referred to as "Bardi Jawi", as the languages and culture are similar.

Contents

Language

The Jawi dialect belongs to the western branch of the non-Pama-Nyungan, Nyulnyulan family. It is close to Bardi.

Social and economic organisation

The Jawi have historically been seafaring traders. The Unggarrangu furnished them with mandjilal wood for their catamarans, and the Jawi in turn supplied the Bardi with this buoyant mangrove timber for the Bardi people's log rafts. [1] They[ who? ] in turn bartered shells in return for wooden spears from the inland Warwa and Njikena tribes. [2]

Jawi and Bardi people have historically shared the same kinship system, social organisation and Law. [3] This closeness led them to form one single group for their native title claim. [3]

Country

Traditional lands of Aboriginal tribes around Derby, WA Traditional lands of Australian Aboriginal Tribes around Derby.png
Traditional lands of Aboriginal tribes around Derby, WA

Jawi traditional lands encompass Sunday Island (Ewenu) (= Iwany) in the King Sound and the wider archipelago.

Norman Tindale estimated that the traditional lands of the Jawi (Iwany-oon, meaning "Sunday Islanders") [4] encompassed about 50 square miles (130 km2) of territory: including Sunday Island and Tohau-i (probably = Jawi), and extending to West Roe Island in the north and to Jackson Island (also called Jayirri or Tyra Island) in the west. [5] However, there are problems with Tindale's estimates about territories in this region. [6]

Historical maps are vague about the ownership of islands in this area. [6]

In 1972 the Jawi and Bardi community of One Arm Point was established on the Bardi mainland. [7]

In 2005 and 2015 the Jawi and Bardi people obtained partial recognition of their collective native title claim.

History of contact

Jawi people began to have sustained contact with non-Indigenous people in the 1880s, as pearlers came to the region's abundant pearling grounds. [8] [9]

Many Jawi people died during an influenza epidemic on Sunday Island in the early twentieth century: by some counts, more than two thirds of the Jawi population. [10]

From 1905, the state government assumed guardianship of all aboriginal children on Iwanyi/Sunday Island. [11]

Sydney Hadley, a one-time pearler and reformed alcoholic who had spent long stints in gaol, set up a nondenominational Protestant mission on Iwanyi/Sunday Island in 1899. [12] He was later accused of allowing traditional practices to continue and sexual misconduct, in that he allegedly was initiated into the Jawi tribe and took three Aboriginal wives. This led to him being removed temporarily by the Western Australian Chief Protector of Aborigines. However, he was later reinstated and remained in charge of the mission until 1923 when he sold the mission to Australian Aborigines Mission (AAM). In 1929, the United Aborigines Mission (UAM) took over from the AAM. In 1934 the mission moved off the island to Wotjulum on the mainland near Yampi Passage and Cone Bay. By February 1937 the mission returned to Sunday Island. [11] [13] Towards the end of WW2, H. H. J. Coate, who was engaged in a study of Bardi, took over the running of the mission. [14]

Philip and Dorothy Devenish joined the mission in 1952 - 1958, working with the United Aborigines Mission. Philip was a carpenter and they lived on the island and worked with the local people on building projects (one being a school), on the boat that was the island’s link to the mainland (the Orlada), and also provided assistance with basic medical care, early years education and pastoral care, until the government decided to move all people off the island. In later years Philip spoke to with great admiration of the Jawi people’s extraordinary local knowledge and ability to swim, dive, fish and guide boats through the treacherous reefs around the Island.

The mission closed in 1962.

Alternative names

Source: Tindale 1974 , p. 241

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References

  1. ↑ Tindale 1974, pp. 57–58.
  2. ↑ Tindale 1974, p. 84.
  3. 1 2 Travési, Céline. " Speaking for the land. Looking at Aboriginal tourism today through the Bardi-Jawi example (Kimberleys, Western Australia) ". OCLC   853725663.
  4. ↑ Bowern 2008, p. 283.
  5. ↑ "Tindale's Catalogue of Australian Aboriginal Tribes: Djaui (WA)". South Australian Museum. Retrieved 12 July 2020.
  6. 1 2 Claire Bowern (2016). "Language and land in the Northern Kimberley". In Peter K. Austin; Harold Koch; Jane Simpson (eds.). Language, Land and Song: Studies in Honour of Luise Hercus. E L Publishing. ISBN   978-0-728-60406-3.
  7. ↑ Strang, Veronica. Busse, Mark. (2012). Ownership and appropriation. Berg. p. 93. ISBN   978-1-84788-685-9. OCLC   704061492.{{cite book}}: CS1 maint: multiple names: authors list (link)
  8. ↑ Dawson, Allan; Zanotti, Laura; Vaccaro, Ismael, eds. (11 July 2014). Negotiating territoriality : spatial dialogues between state and tradition. p. 130. ISBN   978-1-317-80054-5. OCLC   1100661268.
  9. ↑ Katie Glaskin (2013). "Sleep and Dreaming in the Australian Context". In K. Glaskin; R. Chenhall (eds.). Sleep Around the World: Anthropological Perspectives. Springer. ISBN   978-1137315731.
  10. ↑ Bowern, Claire (2013). A grammar of Bardi. De Gruyter Mouton. pp. 6–7. ISBN   978-3-11-027818-7. OCLC   848086054.
  11. 1 2 "Find & Connect - Sunday Island Mission (1899 - 1934)". Commonwealth of Australia. June 2022.
  12. ↑ McGregor 2013, p. 11.
  13. ↑ Hunter 1993, p. 44.
  14. ↑ McGregor 2013, p. 16.

Sources

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