Australia's 'important' act towards island neighbour: 'Going home'
Human remains held in Australian museums for decades have been sent home after an emotional ceremony. Handwritten inscriptions indicate the two skull fragments belonged to Moriori, an Indigenous people who settled on remote islands 800km east of the New Zealand mainland.
Their ancestors welcomed the return of the remains, known as Kōimi T'chakat Moriori, from the National Museum of Australia. 'These ceremonies acknowledge history and provide a space for reconciliation and restitution to occur,' Hana-Maraea Solomon of the Hokotehi Moriori Trust said.
After the conclusion of the ceremony, her colleague Belinda Williamson revealed she felt "peaceful". "They're going home with us really soon," she said.
It's believed hundreds of skeletal remains were taken from Rēkohu and Rangihaute, also known as the Chatham Islands, and then distributed around the world.
There were smiles and tears during the handover which included ceremonial elements from local Aboriginals and Moriori in Canberra. Speeches were delivered in both English and ta rē Moriori, with one speaker noting it was probably the first time many in attendance had heard their native language.
The recently returned remains of Moriori ancestors were held by the former Australian Institute of Anatomy's holdings and then handed to the National Museum of Australia in 2022. They will arrive at Te Papa museum in Wellington New Zealand on Wednesday, where they will be formally welcomed before being stored in a wāhi tchap or sacred repository alongside 512 other remains.
They will be housed there until it is deemed time to return them home.
From the 1800s until the 1930s it was common for Indigenous remains and ceremonial items to be looted and then donated or sold to institutions for research. Notably, the skeleton of Tasmanian Aboriginal elder Truganini was exhumed and placed on display in Hobart until 1947, and not cremated and scattered in line with her wishes until 1976. Hundreds of Indigenous items from Australia are believed to be held in museums around the world, and negotiations continue to return them.
😳 Tradies discover 'ghost sign' during renovation of funeral home
🍻 Surprising twist after hundreds boycott Great Northern beer
🐠 Tiny ocean change would create $3 billion annual win
Speaking at the handover ceremony, Shona Coyne from the National Museum of Australia said the institution was 'deeply committed to the return and honouring of ancestors back to their rightful homelands.'
'Speaking as a First Nations person of Australia, we understand what it means to have your ancestors displaced, for we too have fought for many years to bring our ancestors home,' she added.
Dr Arapata Hakiwai from Te Papa called the return an 'important act of respect, acknowledgement, and cultural restoration'
Do you have a story tip? Email: newsroomau@yahoonews.com.
You can also follow us on Facebook, Instagram, TikTok, Twitter and YouTube.
Hashtags
Try Our AI Features
Explore what Daily8 AI can do for you:
Comments
No comments yet...
Related Articles
Yahoo
21 hours ago
- Yahoo
Quipu: The Inca's Mysterious Recording Device
Long before Spanish colonization, the indigenous people of Peru kept track of important dates and numbers, and perhaps even stories, using a mysterious coding system of strings and knots called a quipu. When the Spanish invaded, they decided these bundles of strings and knots were idolatrous and pagan, in opposition to the Catholic Church. They burned them, hoping to quell any thought of resistance. Quipu means knot in Quechua, the dominant indigenous language in the region. You might mistake a quipu for a brightly colored necklace or headdress, but it is a communication device. Unlike their Mayan and Aztec counterparts, the Incas had no written language. They used quipu instead. Quipus consist of a series of colored, knotted cords made from cotton, wool, or other animal fibers. The knots and their placement on the cords represented numerical values. In some cases, it carried other information, such as dates or records of events. The use of the quipu dates back to 2500 BCE, long before the Inca Empire emerged. We still don't know how it originated. Deciphering quipus is tough. Its purpose and meaning can change depending on the length of the cord, the number of knots, the color, the way the cords are twisted and woven, the material, and the arrangement. While some historians think they were used almost exclusively to communicate numbers, others believe they were capable of storytelling and poetry. Certainly, the main purpose of the quipu was to track and manage the data of populations, goods, resources, and taxes. It was the administrative tool of the empire. Each knot on the cord had a specific value depending on its position, with different knot types (such as single knots, long knots, or figure-eight knots) representing different values. The Incas used the decimal system and knots to record 1s, 10s, 100s, 1000s, and so on. The colors of the cords could indicate categories like resources, people, or geographical locations. For example, red represented warriors or war, white represented silver, and yellow symbolized gold. The quipus were managed by quipucamayocs, which means "quipu authority." These administrators were the record keepers, accountants, bookkeepers, mathematicians, census takers, and historians of the empire. The smooth running of the empire rested almost entirely on their shoulders. The Incas had a complex road network called the Qhapaq Ñan. All these roads led to the capital of Cusco. Endurance runners called chasquis transported quipus along these roads, resting or passing them to other runners in supply stations called tambos posted every few kilometers. Messengers could quickly carry news of an Incan victory, the death of an emperor, or details of an enemy attack from province to province. After smallpox had killed the ruler Huayna Capac, his sons, Atahualpa and Huascar, battled for the throne. Atahualpa triumphed and killed his brother. To further legitimize his ascension, Atahualpa had all records destroyed. This meant burning quipus that recorded anything to do with his brother. Atahualpa even killed the quipucamayocs. "[It was] a total renewal, what the Incas called a pachakuti or a turning over of time and space," historian Mark Cartwright wrote. Later, a Spanish governor of Peru, Vaca de Castro, tried to find quipucamayocs to teach him about the land. Eventually, he came across two who had survived the purge. "They found them wandering in the mountains, terrorized by the tyrants of the past," according to historian John A. Yeakel. Though the Spanish destroyed many quipus, some chose to study them. Inca Garcilaso de la Vega was the son of a conquistador and an Incan prince, and acted as an intermediary between the two peoples. He learned about the quipu as part of his upbringing and wrote extensively about them: When my father's Indians came to town on Midsummer's Day to pay their tribute, they brought me the quipus; and the curacas [local leaders] asked my mother to take note of their stories, for they mistrusted the Spaniards, and feared that they would not understand them. I was able to reassure them by re-reading what I had noted down under their dictation. Likewise, a rogue Jesuit priest named Blas Valera advocated for learning from the quipus. Also half Spanish and half Inca, Valera proclaimed that the Incas were the real rulers of Peru. He died under house arrest in 1597. In 2015, anthropologist Sabine Hyland got a call from the remote Andean village of San Juan de Collata. This little village held some of the last remaining quipus. Villagers granted Hyland access to two quipus from the 18th century. They told her that for years, guarding the quipus was a coming-of-age ritual for local adolescent boys. After seeing one of Hyland's documentaries, the village elders had reached out, hoping she would visit. "Over the next couple days, we would learn that these multicolored quipus, each of which is just over two feet long, were narrative epistles created by local chiefs during a time of war in the 18th century," Hyland wrote. The elders recounted the story of a failed rebellion against the Spanish. A leader, betrayed by his associates, was imprisoned and eventually executed. He had used the quipu to tell his countrymen that he was the ruling Inca Emperor. Not far from the village of San Juan de Collata, Hyland was invited by a local schoolteacher to examine a hybrid quipu. The hybrid was set on a wooden board containing a ledger of names and multicolored quipu threads. "The board bears the names of villagers, while the quipu cord associated with each name indicates the contribution of labor and/or goods that the individual was expected to provide in a community ceremony," Hyland wrote. Much to Hyland's astonishment, quipus were used in the village until the 1940s for communal, administrative, and record-keeping purposes.
Hamilton Spectator
2 days ago
- Hamilton Spectator
Native Centre marks Indigenous History Month with talks of restoring totem pole
As Canadians take time this month to recognize Indigenous history, the Niagara Regional Native Centre is moving ahead with plans to restore the 25-foot totem pole that has stood outside its Niagara-on-the-Lake building since 1988. 'It is in dire need of restoration right now,' said Halley Irwin, director of development and community engagement. The Thunderbird totem pole, carved by Chief Mathias Joe of the Squamish Nation in Vancouver, was commissioned by Davis Lumber in St. Catharines in 1955 as a piece of art to promote the company's ties to Western Canada. At that time, it was billed as the largest totem pole east of the Rockies, said Irwin. Approximately 25 feet high with a 14-foot wingspan, the pole was moved to the centre in 1988 after the lumber company closed. But after spending the last 70 years outdoors, the totem pole is in desperate need of restoration, Irwin said. 'It should be a solid piece of wood and we know that there are definitely some hollow spots in it right now,' she said. 'We currently know that there are a family of squirrels living in it.' Irwin said the centre is hoping to start restoration this year in late summer to early fall. 'It'll likely be a two or three-week process,' she said. A campaign to raise funds for the project, which will cost more than $150,000, is expected to launch a few weeks before restoration starts. Now in its 53rd year, the centre has grown into a key hub for more than 2,000 Indigenous people across the Niagara region. National Indigenous History Month takes place in June and honours the history, contributions and strength of First Nation, Inuit and Métis people. National Indigenous Peoples Day is June 21. With Six Nations of the Grand River Reserve and Mississaugas of the Credit Reserve located about 100 kilometres away, the Niagara centre fills a vital role, Irwin said. 'It's important to have a gathering place for urban Indigenous people,' she said. And since 65 per cent of registered Indigenous people live off-reserve, Irwin said having a local space for community and cultural connection is essential. The centre services First Nations, Inuit and Métis people in NOTL, St. Catharines, Thorold, Niagara Falls, Welland, Lincoln, West Lincoln, Pelham and Grimsby — offering 27 largely social-service-based programs, as well as public and private events, Irwin said. It's been around since 1972 and moved to its current location on Airport Road in the '80s. Its aims include supporting cultural and social interests, addressing social and economic challenges, fostering Indigenous leadership and building understanding between Indigenous people and others in the community. Totem poles are not traditional to Indigenous peoples who historically resided in Treaty 381 (Niagara Purchase), which covers NOTL, Irwin said. 'It's definitely important to recognize that it is not part of our traditions — yet something that we still honour,' she said. The centre has come full circle since its beginnings, Irwin said, and is still working to grow sustainably, be economically independent and self-sufficient. The centre is now firmly established as a vital resource for Niagara and remains focused on adapting to the changing needs of the Indigenous community, she said. It also continues to bring people together, like through its August BBQ, November Toonie Auction, January New Year social and regular drum nights and socials throughout the year. Next up for the centre: A spring celebration this Friday, June 6 from 10 a.m. to 3 p.m. It will feature hands-on activities, food and community connection — rain or shine. Updates on what's happening at the centre can be found on its website at . paigeseburn@ Error! Sorry, there was an error processing your request. There was a problem with the recaptcha. Please try again. You may unsubscribe at any time. By signing up, you agree to our terms of use and privacy policy . This site is protected by reCAPTCHA and the Google privacy policy and terms of service apply. Want more of the latest from us? Sign up for more at our newsletter page .
Hamilton Spectator
3 days ago
- Hamilton Spectator
Catholic board updated on Inspiring Success journey
Trustees discussed the connection between Catholic education and Indigenous spirituality during the Prince Albert Catholic School Division board of education's regular meeting on May 26. The Inspiring Success Journey explored Truth and Reconciliation with the Catholic faith. Father Harry Shalahub, Coordinator of Religious Instruction, and Gwen Clyke, Coordinator of Student Achievement and Assessment, gave a presentation about what the division does to connect the two subjects. 'There's certainly a lot in common with Indigenous spirituality and our faith and the dignity of each person is the first thing that comes to mind, that all nations really respect the dignity of all people,' director of education Lorel Trumier said. The division's three-year Strategic Plan outlines both Inspiring Success and Catholic Faith as priorities. Inspiring Success is a Ministry of Education policy that has the intent to support First Nations students in a way that supports their knowledge. The school division goal is to provide educational opportunities to further the knowledge of Indigenous ways and understanding of Truth and Reconciliation Calls to Action with guidance by the Inspiring Success framework. 'There are many things occurring throughout our curriculum and our faith-based opportunities that can support our work on Truth and Reconciliation, and we're being intentional about the aspects of this work,' she explained. It also connects to the faith-based aspect of Catholic education by creating opportunities to make connections to the Catholic faith. The two work hand-in-hand to create opportunities for students and staff to learn about both of the priority areas. The Inspiring Success journey answers two Calls to Action, Call 63 on Indigenous Education and Call 14 on Aboriginal Languages. The Division began the year with a Staff Retreat which included workshops with Elder Liz Settee, Knowledge Keeper Mike Relland and Kevin Phillip as Catholic faith speaker. The retreat was divided into three stations with Indigenous Ways of Knowing with Settee and Relland and Catholic faith with Phillip. Clyke and Shalahub led a Saint Walk where staff learned about the saints represented by each of the schools. 'We take our opportunities for not only faith development, but professional development and reflection on these matters,' Trumier said. This Year's spiritual theme was Living Christ's Mission which connected to the three tipi teachings for the year on Respect, Obedience and Humility. There were presentations, classroom lessons and activities in schools to support them on the Inspiring Success journey. More tipi teaching will be done in upcoming years. 'They're spiritual themes that we journey on each year, and it is a Jubilee Year this year, which heightens our responsibility and the joy that we get from journeying and pilgrimaging together through these processes,' Trumier said. The division also has an Invitational Shared Services Initiative (ISSI) with Peter Ballantyne Cree Nation that supports work in Inspiring Success The provincial government has earmarked $92,300 to support the partnership between 2024 and 2028. The funds will go towards land-based learning consultations, elders and knowledge keeper honorariums, and Indigenous education consultants. The division is partnering with PBCN for the application because 70 per cent of Prince Albert Catholic students who live on reserve while attending Catholic schools are PBCN members. The ISSI proposal was initially submitted on April 14, 2023 and the division was notified in late May that the maximum application limit was reduced from $100,000 to $80,000. They resubmitted the application on June 2 to reflect the updated ministry financial criteria and received approval on June 11, 2023. 'There are really some great community partners and people that we come to discuss and to work with, including our Bishop and our clergy as well,' Trumier said. 'There is a committee of all of the Catholic School boards doing this work and helping each other through the process of understanding the best ways to do that.' The presentation was also done at the beginning of Catholic Education Week, which ran from May 25 to June 1. Trumier saluted the work done by everyone in the division. 'We are lucky that we have a team here within our school division that includes not only Superintendent (Wade Mourot), (but) religious coordinators and curriculum coordinators,' Trumier said. 'We have teachers and Administration that are of Indigenous and Metis decent that are supporting our understanding and moving that forward along with the Elders and the community members that are assisting us,' she added. The presentation concluded with a video produced by the Saskatchewan Catholic School Boards Association (SCSBA) entitled 'Lighting the Path to Truth and Reconciliation.' The video included several people from the division including Shalahub and others. The video highlights all eight Catholic Divisions and their journey in Truth and Reconciliation. 'Kudos to my team of teachers and administrators and coordinators who really make it come alive in our schools, I think, we can't do it with all without all our teachers and the people that are organizing and supporting us,' she said. Error! Sorry, there was an error processing your request. There was a problem with the recaptcha. Please try again. You may unsubscribe at any time. By signing up, you agree to our terms of use and privacy policy . This site is protected by reCAPTCHA and the Google privacy policy and terms of service apply. Want more of the latest from us? Sign up for more at our newsletter page .
