The Australian aboriginal

by Herbert Basedow

The women of Bathurst Island carry folded sheets of the paper-bark or large food-carriers about with them, which, upon the approach of strangers, they hold in front of their person.

Along the whole length of coast line of north Australia, the large shell of the pearl-oyster is made use of as a pubic covering. Even among such tribes as live remote from the sea, one may occasionally find the shell so used, in which case, of course, it has been acquired from a coastal tribe by barter. In order to hang the shell, two holes are drilled through it near the hinge line, at the top, and a string passed through them, with which it is tied to a belt. The rough exterior surface of the shell is ground smooth; and it is this side which lies against the body. The nacreous inner surface is frequently decorated with either painted designs or carvings subsequently tinted with ochre. The Sunday Island natives are especially adept at this type of decorative art, which will be referred to later.

Although the aboriginal does not wear much clothing, he is very particular about regularly anointing his supple skin. This precaution no doubt gives him greater protection against the changes of weather than all the modern ideas of clothing could do. What he principally applies is fat of emu and goanna, and on the north coast that of some of the larger fish as well. The emu in particular, and especially during a good season, accumulates masses of fat under its skin, which are readily removed, when slain by the hunter. This grease the native rubs over the whole surface of his body to shield the skin from the painful sting of the broiling sun and of the arid wind. In addition he covers certain parts of his body and face with red ochre and charcoal, both for cosmetic and protective purposes. The application of coloured pigments for purely decorative and ceremonial purposes will be discussed later.

Hair-belts are worn by young and old, male and female. Children have only one or two twisted fur-strings tied around the waist. Among the coastal tribes of the Northern Territory, men wear belts made of twisted human hair. A skein of about thirty strings is tied at two points diametrically opposite, and, making these the ends, the sixty strings are loosely twisted into a hank about two feet in length. The belt thus completed is tied around the waist with a piece of human hair-string. The article is of practical use since it permits of carrying various implements and weapons, which a man sticks between the belt and his body. A Wogait warrior was seen with a tomahawk thus placed at the back of his body; to stay the swinging of the handle he held it securely in the cleft between his buttocks. The same type of belt is used by the tribes of the Northern Kimberleys, and there they are always chosen when a man is wearing the pearl-shell appendage.

The Worora construct more elaborate articles by winding much human hair-string circumferentially (i.e. spirally) round a thick inner skein like the one described above. The finished belt looks like a cylindrical ring about an inch in thickness.

Other kinds of belts are made, but they are more for gala occasions, as when ceremonies are performed and tribal dances arranged.

When his affairs are working harmoniously, game secured, and water available, the aboriginal makes his life as easy as possible; and he might to the outsider even appear lazy. Blessed with a fair share of pristine philosophy by heredity, his motto might be interpreted in words to the effect that while there is plenty for to-day never care about to-morrow. On this account an aboriginal is inclined to make one feast of his supplies, in preference to a modest meal now and another by and by. The result is that, when a beast has been roasted, the whole of it is eaten, even though the participant family or group be small in comparison with the bulk of the spread. In consequence of this custom, the surfeiters find it necessary in times of plenty to frequently lie in camp, in undisguised idleness, until such time has lapsed as Nature must demand of their systems to overcome the discomforts which the reckless gorging had brought about. During this period of digestive recovery, an aboriginal endeavours to spend most of his time in sleeping off the objectionable after-effects of his temporary indiscretion. As an apology, however, one must admit that only too often the same individual is compelled to go for many days without even a mouthful to eat, and possibly, at the same time existing on a minimum of water, under the most trying conditions imaginable—conditions whose origin must be traced to the cycles of drought the great southern continent is heir to, and which have become more drastic in their effects, since the coming of the white man, through the extermination of many indigenous animals and plants the original owners of the land used to depend upon for their existence.

It is during the leisure hours of any stay in camp that attention is paid to such operations as hair-cutting and beard-removing previously referred to. When the natives have been on the march for a time, and especially after they have been out hunting or collecting, numbers of thorns, prickles, and splinters are picked up by the soles of their feet, in spite of the thick horny nature of the skin. Many of these break off short and in due course set up irritation, necessitating their removal. Firstly the sufferer tries to remove the foreign body from the skin with his finger-nails; failing to succeed by this method, he cuts a small piece of wood the shape of an awl, and with its sharp point removes the obstacle. The prickle is often completely buried and quite invisible to the eye, yet it has to be removed. In order to locate it under those conditions, the aboriginal resorts to the method, not infrequently applied by the modern surgeon, of gently pressing the skin at different places with the tip of the instrument until the seat of pain has been located. At that spot he cuts away the skin to a depth sufficient to expose the hidden body, which he can then in most cases express with his fingers. During these operations the natives repeatedly give vent to a sharp, yet subdued “irr,” combining the expression of pain with that of disgust or temper.

The method adopted by the natives of walking one behind the other, where possible, is partly to minimize the risk of picking up prickles with their feet, and partly to obliterate the individual tracks of the party.

The dog is the aboriginal’s constant companion. In the original tribal areas the dingo, Australia’s wild dog, is captured and tamed young; in the more civilized districts the European dog has been acquired and bred by the natives in alarmingly large numbers. The animals are kept by both man and woman—in a single wurley one might count as many as fifteen dogs living with the human occupants. The yelping hordes are useless, except perhaps that they raise the alarm when strangers approach the camp. Some of them are indeed dangerously vicious. The natives have the dogs about them merely for the love they bear towards them; it is on account of the unreasonable amount of petting and pampering, received at the hands of their masters, that the dogs become so thoroughly useless. A native just holds the unruly mob about him for company sake; he prefers to rely upon his own skill and instinct when hunting, and rarely allows his dogs to go with him; in fact, there seems little inclination on the part of the dogs to accompany the chase with their master. They are so well looked after, and regularly steal so much from the general supplies of the camp, that they grow fat and lazy. When a dog seems to be off colour, or has been accidentally hurt, it is nursed like a sick child; it is placed by the fireside, upon the best rug available, and covered with other rags, the natives themselves going without any covering. One might occasionally find a gin going so far as to even suckle a pup at her breast.