The skin totems of the Darkinyung people have been documented by Mathews (1897).
Totemship is a cultural system that is lore and connects us to our natural and physical worlds.
It is a system that creates a balance between us and everything that gives us life. Many totems can be seen today in our natural landscape through our heritage sites right across Darkinjung country.
Totems are also family relationships that are considered to be close spiritual, religious connections.
The kinship structure is a cultural family system that binds us together not only with our immediate family groups but our communal and environmental. The Darkinjung Kinship system is made up of several skin groups as documented by Matthews 1897. Darkinyung’s social relationship rules are either the same or similar to those of Aboriginal First Nation Groups including the Gomeroi, Wiradjuri and Gadigal groups.
The Darkinyung relationship rules consist of two moieties Eagle and Emu deriving from our creator Father and Mother beings, Matthews (1897) documents these are as follows:
Ippai /Ippatha Bya /Matha Kumbo/Butha Kubbi /Kubbitha.
Bya marries Butha Children are Ippai (male) or Ippatha (female)
Kubbi marries Ippatha Children are Kumbo (male) or Butha(female)
Ippai marries Kubbitha Children are Murri (male) or Matha (female)
Kumbo marries Matha Children area Kubbi (male) or Kubitha (female)
Some of the documented totems for Bya and Kubbi include,
• Scrub Opossum (Possum)
• Native bee
Some of the documented totems for Ippai and Kumbo include,
• Grey Kangaroo
• Diamond Snake
• Black Snake
According to Ridley (1853) Darkinyung speakers had a social organisation based on sections similar to that of groups to the north-west such as the Kamilaroi.
Note. Bya is known as Murri in most other group
Darkinjung acknowledges that we operate and function on the lands of the Darkinyung people.
We pay our respect to these lands and its people. We acknowledge those ancestors that defended,walked and managed these lands for many generations before us and who have left a legacy of strong cultural, wisdom and knowledge embeded in these lands today.
We acknowledge and recognise all Aboriginal people who have come from other First Nations groups and who have now come to call this country their home. We acknowledge our Elders who are our knowledge holders, teachers and pioneers.
We recognise all Aboriginal people who were forcibly removed from their families and communities and
acknowledge the negative impact and disconnection to family, land and community.
We empower our youth who are our hope for a brighter and stronger future and who will be our future leaders.
We acknowledge and pay our respect to our Members who have gone before us and recognise their contribution to our people and community.
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