arXiv subjects
Publications and source records attributed to Duane W. Hamacher.
It is with great sadness that I report the passing of Dr Dianne Johnson in May 2012. Dr Johnson was a pivotal and important figure in the field of Australian cultural astronomy and in the campaign for Aboriginal rights.
The Australian National Curriculum promotes Indigenous culture in school education programs. To foster a broader appreciation of cultural astronomy, to utilise the unique astronomical heritage of the site, and to develop an educational program within the framework of the National Curriculum, Sydney Observatory launched Dreamtime Astronomy, a program incorporating Australian Indigenous culture, astronomy, and Sydney's astronomical history and heritage. This paper reviews the development and implementation of this program and discusses modifications following an evaluation by schools.
Novae and supernovae are rare astronomical events that would have had an influence on the sky-watching peoples who witnessed them. Although several bright novae/supernovae have been visible during recorded human history, there are many proposed but no confirmed accounts of supernovae in oral traditions or material culture. Criteria are established for confirming novae/supernovae in oral and material culture, and claims from around the world are discussed to determine if they meet these criteria. Australian Aboriginal traditions are explored for possible descriptions of novae/supernovae. Although representations of supernovae may exist in Indigenous traditions, and an account of a nova in Aboriginal traditions has been confirmed, there are currently no confirmed accounts in Indigenous oral or material traditions.
Whilst camped at Ooldea, South Australia, between 1919 and 1935, the amateur anthropologist Daisy Bates CBE (1859-1951) recorded the daily lives, lore, and oral traditions of the Aboriginal people of the Great Victoria Desert region surrounding Ooldea. Among her archived notes are stories regarding the Aboriginal astronomical traditions of this region. One story in particular, involving the stars making up the modern western constellations of Orion and Taurus, and thus referred to here as "The Orion Story", stands out for its level of detail and possible references to transient astronomical phenomena. Here, we critically analyse several important elements of "The Orion Story", including its relationship to an important secret-sacred male initiation rite. This paper is the first in a series attempting to reconstruct a more complete picture of the sky knowledge and star lore of the Aboriginal people of the Great Victoria Desert.
Transient celestial phenomena feature prominently in the astronomical knowledge and traditions of Aboriginal Australians. In this paper, I collect accounts of the Aurora Australis from the literature regarding Aboriginal culture. Using previous studies of meteors, eclipses, and comets in Aboriginal traditions, I anticipate that the physical properties of aurora, such as their generally red colour as seen from southern Australia, will be associated with fire, death, blood, and evil spirits. The survey reveals this to be the case and also explores historical auroral events in Aboriginal cultures, aurorae in rock art, and briefly compares Aboriginal auroral traditions with other global indigenous groups, including the Maori of New Zealand.
We explore Aboriginal oral traditions that relate to Australian meteorite craters. Using the literature, first-hand ethnographic records, and fieldtrip data, we identify oral traditions and artworks associated with four impact sites: Gosses Bluff, Henbury, Liverpool, and Wolfe Creek. Oral traditions describe impact origins for Gosses Bluff, Henbury, and Wolfe Creek craters and non-impact origins of Liverpool crater, with Wolfe Creek and Henbury having both impact and non-impact origins in oral tradition. Three impact sites that are believed to have formed during human habitation of Australia - Dalgaranga, Veevers, and Boxhole - do not have associated oral traditions that are reported in the literature.
The traditional cultures of Aboriginal Australians include a significant astronomical component, perpetuated through oral tradition, ceremony, and art. This astronomical component includes a deep understanding of the motion of objects in the sky, and this knowledge was used for practical purposes, such as constructing calendars. There is also evidence that traditional Aboriginal Australians made careful records and measurements of cyclical phenomena, paid careful attention to unexpected phenomena such as eclipses and meteorite impacts, and could determine the cardinal points to an accuracy of a few degrees.
We review the literature for perceptions of meteors in the Maori cultures of New Zealand. We examine representations of meteors in religion, story, and ceremony. We find that meteors are sometimes personified as gods or children, or are seen as omens of death and destruction. The stories we found highlight the broad perception of meteors found throughout the Maori culture and demonstrate that some early scholars conflated the terms comet and meteor.
The Dalgaranga meteorite crater, 100 km northeast of Yalgoo, Western Australia, was one of the first impact structures identified in Australia, the smallest isolated crater found in Australia, and the only confirmed crater in the world associated with a mesosiderite projectile. 17 years passed before the Dalgaranga meteorites were described in the scientific literature and nearly 40 years passed before a survey of the structure was published. The reasons for the time-gap were never explained and a number of factual errors about the discovery and early history remain uncorrected in the scientific literature. Using historical and archival documents, and discussions with people involved in Dalgaranga research, the reasons for this time gap are explained by a series of minor misidentifications and coincidences. The age of the crater has yet to be determined, but using published data, we estimate the projectile mass to be 500-1000 kg.
Ethnographic evidence indicates that bora (initiation) ceremonial sites in southeast Australia, which typically comprise a pair of circles connected by a pathway, are symbolically reflected in the Milky Way as the 'Sky Bora'. This evidence also indicates that the position of the Sky Bora signifies the time of the year when initiation ceremonies are held. We use archaeological data to test the hypothesis that southeast Australian bora grounds have a preferred orientation to the position of the Milky Way in the night sky in August, when the plane of the galaxy from Crux to Sagittarius is roughly vertical in the evening sky to the south-southwest. We accomplish this by measuring the orientations of 68 bora grounds using a combination of data from the archaeological literature and site cards in the New South Wales Aboriginal Heritage Information Management System database. We find that bora grounds have a preferred orientation to the south and southwest, consistent with the Sky Bora hypothesis. Monte Carlo statistics show that these preferences were not the result of chance alignments, but were deliberate.
Wurdi Youang is an egg-shaped Aboriginal stone arrangement in Victoria, Australia. Here we present a new survey of the site, and show that its major axis is aligned within a few degrees of east-west. We confirm a previous hypothesis that it contains alignments to the position on the horizon of the setting sun at the equinox and the solstices, and show that two independent sets of indicators are aligned in these directions. We show that these alignments are unlikely to have arisen by chance, and instead the builders of this stone arrangement appear to have deliberately aligned the site on astronomically significant positions.
We test the hypothesis that Aboriginal linear stone arrangements in New South Wales (NSW) are oriented to cardinal directions. We accomplish this by measuring the azimuths of stone arrangements described in site cards from the NSW Aboriginal Heritage Information Management System. We then survey a subset of these sites to test the accuracy of information recorded on the site cards. We find a preference recorded in the site cards for cardinal orientations among azimuths. The field surveys show that the site cards are reasonably accurate, but the surveyors probably did not correct for magnetic declinations. Using Monte Carlo statistics, we show that these preferred orientations did not occur by chance and that Aboriginal people deliberately aligned these arrangements to the approximate cardinal directions. We briefly explore possible reasons for these preferred orientations and highlight the need for future work.
The night sky played an important role in the social structure, oral traditions, and cosmology of the Arrernte and Luritja Aboriginal cultures of Central Australia. A component of this cosmology relates to meteors, meteorites, and impact craters. This paper discusses the role of meteoritic phenomena in Arrernte and Luritja cosmology, showing not only that these groups incorporated this phenomenon in their cultural traditions, but that their oral traditions regarding the relationship between meteors, meteorites and impact structures suggests the Arrernte and Luritja understood that they are directly related.
We explore the origin of a ~280 m wide, heavily eroded circular depression in Palm Valley, Northern Territory, Australia using gravity, morphological, and mineralogical data collected from a field survey in September 2009. From the analysis of the survey, we debate probable formation processes, namely erosion and impact, as no evidence of volcanism is found in the region or reported in the literature. We argue that the depression was not formed by erosion and consider an impact origin, although we acknowledge that diagnostics required to identify it as such (e.g. meteorite fragments, shatter cones, shocked quartz) are lacking, leaving the formation process uncertain. We encourage further discussion of the depression's origin and stress a need to develop recognition criteria that can help identify small, ancient impact craters. We also encourage systematic searches for impact craters in Central Australia as it is probable that many more remain to be discovered.
We explore 50 Australian Aboriginal accounts of lunar and solar eclipses to determine how Aboriginal groups understood this phenomenon. We summarise the literature on Aboriginal references to eclipses, showing that many Aboriginal groups viewed eclipses negatively, frequently associating them with bad omens, evil magic, disease, blood and death. In many communities, Elders or medicine men were believed to have the ability to control or avert eclipses by magical means, solidifying their role as provider and protector within the community. We also show that many Aboriginal groups understood the motions of the sun-earth-moon system, the connection between the lunar phases and tides, and acknowledged that solar eclipses were caused by the moon blocking the sun.
For more than 50,000 years, Indigenous Australians have incorporated celestial events into their oral traditions and used the motions of celestial bodies for navigation, time-keeping, food economics, and social structure. In this paper, we explore the ways in which Aboriginal people made careful observations of the sky, measurements of celestial bodies, and incorporated astronomical events into complex oral traditions by searching for written records of time-keeping using celestial bodies, the use of rising and setting stars as indicators of special events, recorded observations of variable stars, the solar cycle, and lunar phases (including ocean tides and eclipses) in oral tradition, as well as astronomical measurements of the equinox, solstice, and cardinal points.
We present evidence that the Boorong Aboriginal people of northwestern Victoria observed the Great Eruption of Eta (η) Carinae in the nineteenth century and incorporated the event into their oral traditions. We identify this star, as well as others not specifically identified by name, using descriptive material presented in the 1858 paper by William Edward Stanbridge in conjunction with early southern star catalogues. This identification of a transient astronomical event supports the assertion that Aboriginal oral traditions are dynamic and evolving, and not static. This is the only definitive indigenous record of η Carinae's outburst identified in the literature to date.
We present 25 accounts of comets from 40 Australian Aboriginal communities, citing both supernatural perceptions of comets and historical accounts of bright comets. Historical and ethnographic descriptions include the Great Comets of 1843, 1861, 1901, 1910, and 1927. We describe the perceptions of comets in Aboriginal societies and show that they are typically associated with fear, death, omens, malevolent spirits, and evil magic, consistent with many cultures around the world. We also provide a list of words for comets in 16 different Aboriginal languages.