Spiritual Custom

It is custom for Whadjuk Nyoongar people to acknowledge Waugal when visiting a river or body of water. Placing our hands under our armpits to gather our scent, we take a handful of sand and throw it into the water. We speak in language to let Waugal know of our presence, we ask him to watch over us and to protect us from harm.

Whadjuk Nyoongar people understand that Waugal is an integral part of the landscape and our welfare depends on ensuring Waugal’s wellbeing is not disturbed. If the water is murky or disturbed, Waugal is disturbed. Whadjuk Nyoonar people do not risk sacrificing Waugal’s protection by failing to acknowledge him with a sand ceremony. Once Waugal is acknowledged, we can safely swim, hunt or fish.

“The sand ceremony, sweat on your armpits, pick up your sand, rub it into your hands and then you throw it in the ocean and you let the Waugul smell you so that he knows that you are here, not for harm but for good, and to keep you safe. The sharks don't eat me, cause there's a lot of sharks on that West side of Wadjemup.”

— Barbara Bynder, Nyoongar Traditional Owner.

Kooranup and the Mamong

Whadjuk Nyoongar people believe that when a person passes, our spirit journeys to Kooranup, the place of spirits, before passing on to the afterlife. This spiritual place is found beyond the west end side of Wadjemup. When our wirn (spirit) is ready to leave the physical world, we wait for Mamong (whale) who carries us to our final resting place. When Mamong beaches itself, Whadjuk Nyoongar people undertake ritual and ceremony to release the spirit back to the land.

A blue whale beached at Strickland Bay in 2005. Whadjuk Nyoongar people conduct dance and ceremony to release the spirit of our ancestors back into the land. Courtesy Rottnest Island Authority IMG_0115.

Wardong: moiety, totem and messenger

Traditionally, Whadjuk Nyoongar people practiced marriage lore to avoid intermarriage between close relatives.

Family groups are divided into two moieties, or social groups. Wardong (Crow) is the dark moiety and Manitj (White Cockatoo) is the light moiety. Moieties are determined by our mothers’ moiety and every Nyoongar person belongs to either Wardong or Manitj moieties.

Whadjuk Nyoongar people believe that a totem is an ancestor in the form of an animal, plant or object. Totems belong to either the Wardong or Manitj moieties, and are given to us by our Elders or, individuals can identify our own totem. We can have more than one and have responsibility to care for our totems.

For instance, if a Nyoongar person identifies with wetj (emu), it is their responsibility to ensure wetj are not excessively hunted. Totems are based in lore and it is custom to maintain the balance between consumption and conservation. Totems help define the relationship between boodja and Dreaming.

Messenger

Wardong is significant to Whadjuk Nyoongar people as a moiety, as a totem identified by many, and as a messenger bird. Like all animals, Nyoongar people believe Wardong can carry the spirit of ancestors who once walked this land. We believe the boodja will speak to us, through Wardong, showing them the way.

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