The following article contains information about deceased persons, ceremonial practices, and Men’s and Women’s Business with the permission of the Gaanha-bula Action Group. Aboriginal and Torres Strait Islander readers are advised to proceed accordingly.
Symbols have been used by humans for centuries to convey ideas and concepts, setting us apart from other beings. The oldest known example of symbolic thinking is a 77,000-year-old carved ochre object found in South Africa. In Australia, we have the privilege of learning from Aboriginal and Torres Strait Islander peoples about symbols created by their ancestors in the past.
One fascinating example of symbolic expression is the marara, or carved trees, found in Wiradjuri Country in southeastern Australia. In a new study led by the Wiradjuri people, traditional cultural knowledge and archaeological methods were combined to gain a deeper understanding of these sacred locations.
Marara are trees with intricate carvings known as muyalaang, which mark the burials of highly respected Wiradjuri men. This traditional cultural practice has deep roots in Wiradjuri culture. The carvings often consist of curved lines or geometric patterns like diamonds and zig-zags.
British explorer John Oxley described marara and burials in his diary entry in 1817. Painter G.H. Evans depicted the scene three years later, showing several marara facing a central burial site and three “mourning” seats.
Unfortunately, the number of marara is dwindling, and erosion and modern land-use practices have made most burials no longer visible. However, through the use of ground-penetrating radar, one marara was analyzed to map changes in the soil and gain insights into the resting place of a highly respected Wiradjuri man. Nearby, a fallen scarred tree is believed to mark the burial place of his “wife,” symbolizing their connection.
Another site studied was Yuranigh’s Grave, a tourist site near Molong. Yuranigh was a highly respected Wiradjuri man who accompanied explorer Thomas Mitchell on his expeditions. Mitchell valued Yuranigh so much that he added a European headstone to his burial site, which is surrounded by traditionally carved marara.
While marara may appear as artistic objects, interviews with Wiradjuri Elders and knowledge holders reveal that they hold sacred and symbolic meanings. Muyalaang speak to different clan groups and their stories, are connected to the totems of the area, and represent a path between this life and the next life where the Wiradjuri Creator, Baiame, resides.
Marara and burials should not be seen as isolated sites but as part of a larger cultural landscape. They are interconnected with Wiradjuri lore, beliefs, traditional cultural practices, and the land itself. They encourage us to look beyond physical forms and understand different ways of perceiving the world.
Documenting these sacred locations and shedding light on this fragile part of Australian history has been a privilege. Marara and burials tell a hidden story that can only be fully understood with deeper cultural knowledge.
The authors would like to acknowledge the contributions of Uncle Neil Ingram (Wiradjuri Elder), Aunty Alice Williams (Wiradjuri Elder), James Williams (Wiradjuri Knowledge Holder), Yarrawula Ngullubul Men’s Corporation, Orange Local Aboriginal Land Council, Michelle Hines (Central Tablelands Local Land Services), and Tracey Potts (Central Tablelands Local Land Services) in writing this article.
