Caprice Read Free

tribal boys go through the ‘Law’,” Jack told him confidently. “Just take your swag, you will camp with the young single fullahs. The old men, the tribal elders, will look after you and tell you what to do. Don’t worry it will be alright. You’ll see.”
    Jack advised him well. Mick was instructed where to sit and with whom.

    Mick learnt that Dreamtime beings handed down the belief system referred to as the “Law” which included rules for social behaviour, codes and mores of Aboriginal society. The Mardudjara or Mardus (Martus) of the western desert have a unique kinship system which provides a system of moral codes of behaviour, rules for socialisation and marriages. All individuals are categorised into one of four kinship or skin groups, Banaga, Garimara, Burungu or Milangga. Each individual is born into one of these sections and cannot change or transfer into another group. Children are instructed at a very early age to conform to the kinship system, which is very rigid and complicated. The kinship terms are in constant use every day in preparation for more important roles when adulthood is reached. By that stage the pattern of behaviour towards other members of the clan and indeed the community—according to the kinship rules—are established. It is most important that obligations and commitments are fulfilled according to the kinship system.
    Lucy, who was in the skin group Milangga, was only allowed to marry a Burungu. A Banaga could only marry a Garimara.
    A man must choose a wife from the right section. He cannot marry just any woman of his own choice. Themarriage or union can and will be seen as incestuous and can never be accepted by the community. Many couples have eloped only to be apprehended and escorted back to Jigalong to face tribal punishment, which means ostracism and public flogging. These couples ran away to other towns, but one couple went into the desert. They were not followed and brought back like the other lovers, but were left there in self exile and annexation in the Great Sandy Desert.

    Mick was given a skin name, Burungu, thus putting him in the appropriate section to be the “right way” or the correct husband for Lucy—a Milangga woman.
    With the community’s blessings he returned to Kingsley with his intended bride. He returned only once to Jigalong and that was to attend his mother-in-law’s funeral.
    Although he never accompanied Lucy on her visits to Jigalong, he was content to meet and interact with her relations at the annual race meetings which were held in October and May at the Kingsley race course. There was no pressure on Lucy to abandon or reject her tribal culture or to become involved in ceremonial rites and rituals. She chose the latter. So every year after Christmas, Lucy would spend four to six weeks at Jigalong with her family.

Return to Kingsley
    Within a week of the couple’s return to Kingsley Mick found employment as a labourer with the Western Australian Government Railways. He tried to talk his mate Jack into applying for a job with him at the Red Hill Mining Company as miners.
    â€œLook, I am a Yamagee, I work on top of the ground—not underneath like a rabbit,” Jack said.
    â€œIt was only a suggestion,” Mick said.

    â€œWe should take Katie and show her where her Grannies lived, Jack,” suggested Phyliss as she collected our empty mugs.
    â€œCome on then,” said Jack, rising from the rickety chair which he picked up and placed in the corner. “We’d better go while it’s cool. Leave your ute in the driveway. It’ll be safe there.”
    I’m glad one of us is confident and trusting. I did as I was bid, not completely sure whether I should leave it there. You never know who you cannot trust these days.
    Their ancient Holden station wagon had all the characteristics of an outback owner’s vehicle—both exterior and interior. I had to move an