Australian Aborigines: the Languages and Customs of several Tribes of Aborigines in the Western District of Victoria, Australia

Abstract

MR. DAWSON, a settler of old standing in the district west of Melbourne, and his daughter, Mrs. Taylor, who has been familiar from childhood with several native dialects, have in years of careful inquiry collected the present volume of information as to the languages and life of the group of tribes living inland from the coast between Portland Bay and Cape Otway. These tribes form part of the native population described in the “Aborigines of Victoria,” compiled by Mr. Brough Smyth for the Victorian Government; but able and extensive as that work is, the anthropologist sees on comparing it with the present volume how far he must still be from thoroughly understanding the native institutions, when a minute study of one district can bring out so many new and difficult points as are to be found here. Take the native marriage laws as set down by Mr. Dawson. The tribes are split up into totem-classes named after animals, both sons and daughters belonging to the mother's class, and not being allowed to marry within it; thus a Pelican youth may not marry a Pelican girl, or a Boa youth a Boa girl, but Pelican may marry Boa. So far, this is like the exogamous rules found in various other parts of the country; but here it is further stated that though the class follows the mother's side, the tribe itself follows the father's side, and the natives are not allowed to marry into their own tribe either, nor may a man marry into his mother's or grandmother's tribe, nor into an adjoining tribe, nor into one that speaks his own dialect. This remarkable set of restrictions, which does not seem to correspond exactly with those of any other district in the world, is considered by the tribes who live under it as intended to prevent marriage between those of “one flesh,” and indeed it bars kin-marriage in both the male and female line in a more thorough way than the known laws of any other Australian tribes. No marriage or betrothal is permitted without the approval of the chiefs of each party, who first ascertain that no “illegal” relationship exists. Any symptoms of courtship between those of “one flesh” are put down by rough handling of the culprits, and parents are apt to save their children from breaking the law by betrothing them in proper quarters as soon as they can walk. What can have been the motive which led the ancestors of these savages to carry their prohibited degrees to an extent which our physicians would consider practically absurd? Mr. Dawson speaks of these laws as admirable, and plainly thinks them founded on practical reasons against marrying-in, for he says that where the prohibitions have been disregarded under European influence, the aborigines attribute to this disregard the greater weakness and unhealthiness of their children, and the increase of insanity. This, however, may have got into the native mind from hints by the white doctors, and the whole subject of these marriage-prohibitions is as yet an unsolved problem. This is better seen when one does not look at one particular point, but at the system as a whole, with its network of ceremonial regulations. Among these, the custom of avoiding the mother-in-law is of course described by Mr. Dawson. He gives the usual details how, when a girl is betrothed, her mother and aunts may not look at or speak to the man for the rest of his life, but if they meet him they squat down by the wayside and cover up their heads, and when he and they are obliged to speak in one another's presence, they use a peculiar lingo which they call “turn-tongue.” This queer dialect is not used for concealment, for everybody understands it, and some examples of it are here given which show that it has much in common with the ordinary language. Should the present notice meet the eye of Mr. Dawson, it may be suggested that it would be worth while to find out whether the “turn-tongue” is an old-fashioned dialect kept up for this ceremonial purpose. For the rest of the marriage-customs we must refer to the book itself; but to give an idea of the state of formality into which life has come among these supposed free-and-easy savages, mention may be made of the duties of the bridesmaid and groomsman. When the married pair have been taken to the new hut built for them, for the next two moons the groomsman and the husband sleep on one side of the fire, the bridesmaid and the wife on the other, the new-married couple not being allowed to speak to or look at one another. The bride is called a “not-look-round,” and the pair in this embarrassing position are a standing joke to the young people living near, who amuse themselves by peeping in and laughing at them.

Australian Aborigines: the Languages and Customs of several Tribes of Aborigines in the Western District of Victoria, Australia.

By James Dawson. (Melbourne: Robertson; London: Macmillan and Co., 1881.)