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Wanju Wanju Kaartdijin Noongar - Welcome to Noongar Knowledge

Kaartdijin in Noongar means 'knowledge'. Noongar people have lived in the south-west of Western Australia for more than 45,000 years. The aim of the Kaartdijin website is to share the richness of our knowledge, culture and history in order to strengthen our community and promote wider understanding.

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Kaartdijin in Noongar means 'knowledge'. Noongar people have lived in the south-west of Western Australia for more than 45,000 years. The aim of the Kaartdijin website is to share the richness of our knowledge, culture and history in order to strengthen our community and promote wider understanding.

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I am hugely proud and happy that Dry to Dry is Shortlisted in the 2021 CBCA Book of the Year Awards. Making these non-fiction picture books takes a whole team of us, not just Pamela and myself but all the wonderful people at Walker Books who direct, support and cajole us into reaching deeper into ourselves to make the book the best it can be.

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June - July

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It's time to wrap up, stay warm and grab an umbrella! We're now entering the season of Makuru, the coldest and wettest time of the year coinciding with the months of June-July.The Whadjuk people identify six seasons during the year which guided not only their movement across the land but gave an understanding for plant and animal fertility cycles and land and animal preservation.

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February - March

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After the blistering heat of summer, many welcomed March 1 as the start of autumn's cooler nights and mild days.

In WA's South-West, the local Indigenous people also say a new season is beginning - but not because the calendar has ticked over into March.

With the first three weeks of March this year bringing heavy rain that tripled monthly averages in the space of hours, a string of warm nights not experienced in a decade, and a weekend of 37 degree days in the city, the advent of this week's cool change makes it clear there has been a shift.

Signs of the new season

The season of Djeran, typically experienced over April and May, is one of the six Noongar seasons.

The others are Birak (December to January), Bunuru (February to March), Makuru (June - July), Djilba (August to September) and Kambarang (October to November).

Noongar Boodja country covers the entire south-western portion of Western Australia, approximately from Jurien Bay to Esperance and everywhere west. It's one of the largest Aboriginal cultural blocks in Australia.

There's no exact date to the start and finish of a new season - instead that's defined by the changes in the natural environment.

Here's what to look out for to signify the start of Djeran, according to Indigenous elder and Noongar man Noel Nannup.

Shift in wind direction

The first key sign is the wind change.

"The primary thing is the wind shift from the north-east to the south-west," he said.

The change of direction has been felt this week in Perth, with a ridge of high pressure sitting over land around the south of the state, rather than further south over water.

This is due to what's known as the subtropical ridge, a belt of high pressure systems that circle the southern hemisphere's mid-latitudes.

During the summer (Birak and Bunuru), it tends to sit over southern Australia, bringing dry weather and warm, easterly winds, but it migrates north as we head towards winter (Makuru), driving westerly winds.

Blossoming gums and banksias

The second key sign is blossoms blooming on certain native plants - in particular the banksia and gum trees.

"The one that is dominating is the marri, which of course has the beautiful off-white, bone coloured flowers," he said.

"They are an indicator to us that (this year) there will be an early break to the season because they have been so prolific in their flowering."

Mr Nannup said when the marri was flowering, it usually took a couple of a weeks to see the full scope of the weather change.

Other plants to look out for include the candlestick banksia, which begins to grow a miniscule bud at the centre point of its leaves, and the black seeds within the grass-tree flower.

According to the Bureau of Meteorology's Noongar calendar, written by Noongar man Jason Barrow, Djeran is also a "time of red flowers" especially from the red flowering gum, the summer flame and also the red 'rust' and seed cones forming on male and female sheoaks.

Mr Nannup said when looking for the plant indicators, it was important to make sure the plant was in its native environment for the forecast to be accurate.

Migrating birds and animals

The next thing to observe was the movement of animals, he said.

"Particularly now, you have the pelicans starting to group together and they will head north," he said.

The observation of flying ants in the light winds can also be an indicator of the changing season.

For those who dislike spiders, Djeran brings good news

"When it gets really cold and starts to cool off overnight, most of the spiders die," he said.

"You've got three or four different types: some occupy the high canopy, some the middle and some down low.

"The ones down low, where it's going to be really cold, all die, but they've laid their eggs under the bark and in curled leaves and (when they hatch) they are good seasonal indictors as well (for warmer weather)."

Variations in weather across regions

With Noongar country covering close to 200,000 square kilometres of land, there is no surprise that the climate can vary considerably across the different regions.

Mr Nannup said it was often the case that the new season would start in one part of the nation, but had not yet begun for another.

"So if you went to Kalbarri right now, there are still wildflowers there, particularly the hakeas and leschenaultias, whereas down here that's gone."

A truer representation of seasons

The Indigenous seasons are looked at with high regard from meteorologists.

BoM senior forecaster Joe Courtney said having essentially four months of summer in the Noongar seasons, made up of Birak (first summer) and Bunnuru (second summer), was more appropriate to the weather experienced in southern WA.

"Our summers can go well into March and even the start of April," he said.

"I think the appeal of using Noongar seasons is that it has a much wider relationship with what is going on in nature.

"We could probably use in (observing) what crops might do as well, such as from an agricultural point of view, whereas our standard four seasons are much more crude."

Do conventional seasons fit our climate?

Generally speaking, yes.

Mr Courtney said they do broadly fit the warmest and coolest months of the year across the country.

With set dates and national consistency, they are also more convenient for record keeping.

"The ease of the meteorological calendar is that it's by the first of the month, it's easy to say the summer is defined by these dates, and ... it's a bit easier to communicate what's going on across the country," he said.

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Here's how the Noongar people can tell the season has changed

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March 1 marks the start of autumn, but the Noongar people say the change of season is only just starting. Here's how you can tell.

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April - May

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Becoming cooler with winds from the south-west

Traditionally, foods at this time of year included the seeds that had been collected and stored for treatment from the Zamia last season along with the root bulbs of the Yanget (Bullrushes).

It is a time of red flowers especially from the Red Flowering Gum (Corimbia ficifolia), as well as the smaller and more petite flowers of the Summer Flame (Beaufortia aestiva).

Banksias start to display their flowers, ensuring that there are nectar food sources for the many small mammals and birds that rely upon them.*

Resources

2017 Noongar Bush Tucker Calendar (Wheatbelt NRM)

Image: Warrany / Yam / Dioscorea hastifolia

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Noongar Season - Djeran (April) | Wheatbelt Natural Resource Management Inc

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Becoming cooler with winds from the south-west Traditionally, foods at this time of year included the seeds that had been collected and stored for treatment from the Zamia last season along with the root bulbs of the Yanget (Bullrushes).

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November - December

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December - January

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August - October

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Djilba is here. and in  the Noongar calendar it's a taste of better weather to come. | ABC News

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Noongar Boodjar Language Cultural Aboriginal Corporation

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"Some cultures around the world have four seasons that they look out for on a calendar; Summer, Autumn, Winter and Spring. Us Yawuru mob, we don't have four seasons that are told to us by a calendar. We have six seasons and Country tells us when they have arrived by what we feel, see, taste, smell and hear."
Country Tells Us When... is a new book from Western Australia, and teaches readers all about how the Yawuru people read the seasons. The Yawuru people are the Traditional Owners of the lands and waters in and around Rubibi (the town of Broome). The story was created by educators Tsheena Cooper, Dalisa Pigram-Ross, Sheree Ford and FaFT parent Mary Dann, with the support of the Indigenous Literacy Foundation (ILF), for the children throughout the Kimberley.

Dalisa, Mary, Sheree and Tsheena.

At Cable Beach Primary School, where the creators work, Yawuru language is incorporated into everything the children do. The language is taught to the students, the rooms are named in Yawuru, and there are posters in language throughout the school. By the time students reach Year 6, most speak Yawuru quite well.

The former Kindilink teacher at Cable Beach Primary School, Sheree was also the Kindlink teacher at La Grange Remote Community School in Bidyadanga when the KindiLink was receiving ILF's Book Supply and Book Buzz packs. "So when I came to Broome I was of course going to carry on those programs because they were too good to let go of," she says.

Sheree then learnt about ILF's Community Publishing Projects, which focuses on the publication of books by and for First Nations remote Communities.

Aboriginal Islander Education Officer, Tsheena, and Sheree wanted to create something that could be a valuable Yawuru resource for the children at Cable Beach Primary School and the surrounding Communities. The only books they had in Yawuru were the ones that they had created themselves, so having something professional and hardcover was an exciting opportunity for the educators.

Dalisa is a Yawuru Language Teacher at Cable Beach Primary School and worked on the translation for the story, with the help of the Mabu Yawuru Ngan-ga Language Centre.

"It was about creating something we wanted to use and that could help people," says Sheree.

And not just for the people in Broome, Tsheena explains. Country Tells Us When... also has Mangala and Karajarri translations for some of the surrounding Communities that share the same seasons.

"I feel like, as an Aboriginal person, everywhere you go the seasons are different. I am a Noongar and Yamatji from the south of Western Australia, and our seasons down there are completely different. There's different animals, and so many different things happening during seasons opposed to up here in the Kimberley. It is important to showcase that for children. Children see seasons everywhere, everyday, with what is going on around them," explains Tsheena.

The book also showcases the colours of the Kimberley region, which allows the children to see their environment accurately reflected in a book.

Sheree explains that "I just feel really excited to have a book that the kids in the Kimberley can completely relate to. You don't see books with that red ochre earth colour and the aqua blue, it's so the Kimberley colours."
"Having that very simple thing in a book lets the kids connect to it and see their lives reflected in print. It engages them in so many ways because it is their story, they are more interested in the book, which builds up their literacy if they are more engaged in the book."
When creating the book, Sheree, Tsheena and Mary individually mixed up the paints to create colours that were capturing the Kimberley.

They used a process of lino printing, a block printing technique where a design is cut into a piece of lino. The block is then rolled in the paints and pressed onto the paper. It is a stamping process that is repeated throughout the book to create beautiful patterns.

The stamps used to create Country Tells Us When by Sheree, Tsheena and Mary

In the entire book, each little image is one individual stamp.

The story shows the children's lives, their environment, and their languages reflected in print. This is something that is very special to the Community.

(Back row) Gina Albert, Tsheena Cooper, Dalisa Pigram-Ross, Mary Dann, and (Front row) Sheree Ford, Coco Yu, and Dianne Appleby.

"I remember Alison Lester writing a book about the Kunwinjku seasons because they also have six seasons from Arnhem land," says Dalisa. "For many years, I worked in that area and saw her in Community writing that book and I always thought wow - I wish we could do one like that one day in Broome."
"I feel very proud to have been a part of the language and cultural content part of this little book because finally I can say I have been part of a team of people that made that happen."
For everyone involved, this book has been extremely rewarding.

Principal at Cable Beach Primary School Broome, Darren Simpson, says that "We are really excited for Tsheena, Dalisa, Sheree, Mary and our entire school Community. The book is just gorgeous and a wonderful document of the great work our team does to support our Yawuru culture here at Cable Beach Primary."

Country Tells Us When is available now on the Indigenous Literacy Foundation website, via the online shop.

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Written by Ella Schofield.

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Educators create bilingual book about the seasonal changes of the Kimberley

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"Some cultures around the world have four seasons that they look out for on a calendar; Summer, Autumn, Winter and Spring. Us Yawuru mob, we don't have four seasons that are told to us by a calendar. We have six seasons and Country tells us when they have arrived by what we feel, see, taste, smell and hear."

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In the backyard, Little J finds a Hawk Moth caterpillar on the Tar vine that he names ‘Sausage’. He wants to take Sausage to school but the caterpillar has other ideas and disappears underground. Nanna teaches Little J the story about the Yeperenye caterpillar of the Arrernte people from central Australia. Sausage finally returns to give Little J a further lesson on life cycles. Sissy wants to perform a dance for the school with Big Cuz, but Big Cuz feels ‘shame’.

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The Nyungar year is divided into six seasons as can be seen in the calendar wheel. The seasons were not defined by strict dates but by changes in temperature, wind, rain and food availability.

Nyungar were not seafaring people but used all the resources of the coast, the coastal plain and waterways, and the scarp.

In the warmer months they gathered and hunted plants and animals from the coast and coastal lakes and waterways. In the colder months they retreated from the coast to the hills for shelter.

Click on the oval image panels surrounding the main calendar diagram below for more information on each season.

Yarns

Traditional owner the late Fred Collard describes how Nyungar move around with the seasons.

They used to do their annual little trip, they used to go around to all the different towns, moving around with the seasons in the early days. Visiting the different little towns, moving around with the season and the season was all about where the food line was, not about walkabout. But mostly following the food line. Wedjelas misinterpreted that; they say Nyungars went walkabout and I used to say no, they gone about looking for food and following the seasons. 1

The late Joe Walley, traditional owner of the Pindjarup region, talks about bidi (trails), food and seasonal travel.

That road is Mulga Drive and it takes you through all the swamps. The first little swamp is known as Black Swan Lake, no, I'm not sure. Maybe Joondalup Lake, starting off to what is known now as Pagononi's Swamp further over. A spring is there where they stopped and got their water, caught their turtles and continued on from there to Black Swamp, near Pagononi Place. This is heading north going towards Fremantle from Pinjarra and then they went to Pagononi's Lake. There is a graveyard there, back onto Pagononi's Swamp Road. The first two Aboriginals were buried there many years ago. I don't know if it had anything to do with the conflicts with Thomas Peel. He used to live a half a mile west of these graves. These Nyungars who travelled that way through to Hansley Swamp followed through into Warriup Swamp. They kept to the east side of those swamps while they travelled north. They travelled through there, although they had to split up once they passed Hansley Swamp. They went through the other side, west to Rockingham and around. Some of them went the other way, because of the different times of the season. Some went back inland. There is a swamp there where the kangaroos came into the Medina/Kwinana area. They travelled right through Murdoch into Fremantle and back to the crossing.The other lot, they go back to Pinjarra again. Their travel depends on the seasonal times and what foods they could get. They travel east to the hillside, going to Serpentine. When these Nyungars reached Serpentine, they crossed the river there, then came back into the sand hills and to Medina again, around Dog Hill and back again. Going through there was a very, very special place, through the sand, and the big swamp there, now go around Thompson Lake; on the south side of Thompson Lake.I think if you went there, you will find a big camping place right on the south side of Thompson Lake. 2

References

. Collard, F. Oral transcript, unpublished.

. "Nidja Beeliar Boodjar Noonookurt Nyininy."

3. Bennell, B. Life according to the six seasons. In, Aboriginal Culture Values, Technical Report 6. Southwest Catchment Council, pp. 12-14. Undated.

. Daw, B., Walley, T. & Keighery, G. Bush Tucker Plants of the South West. WA Department of Conservation and Land Management.

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The Nyungar year is divided into six seasons as can be seen in the calendar wheel. The seasons were not defined by strict dates but by changes in temperature, wind, rain and food availability. Nyungar were not seafaring people but used all the resources of the coast, the coastal plain and waterways, and the scarp.

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Kulunga Katitjin Kaarta Koomba - exploring Aboriginal culture to promote sustainability and reconciliation.
This immersive program will enhance respect for Aboriginal people, appreciation for diversity in our community and a sense of responsibility for caring for our natural environment.
Students in Year 1 to 6 join Aboriginal presenters as they share their knowledge of the six Noongar seasons and traditional Life. Students participate in cultural activities traditionally associated with the seasons, such as plant uses for food and medicine, hunting, language, art, dance, and traditional games.
Proudly supported by FUGRO.
2024 schedule:

Term 1 - Bunuru
26 March - 28 March 2024
Seasonal themes: Hills, rivers and country. Learning on boodja.

Term 2 - Djeran
30 April - 2 May 2024
Seasonal themes: Hills, rivers and country. Learning on boodja.

Makuru
18 June - 20 June 2024
Seasonal themes: Hunting and tool making. Celebrating NAIDOC week.

Term 3 - Djilba & Kambarang
17 September - 19 September 2024
Seasonal themes: Bush tucker and medicine. Wildflower season.

Term 4 - Birak
12 November - 14 November 2024
Seasonal themes: Caring for country. The summer season.

Contact the Education Bookings Officer to find out more about activities and knowledge shared in each season.

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Kulunga Katitjin Kaarta Koomba - exploring Aboriginal culture to promote sustainability and reconciliation. This immersive program will enhance respect for Aboriginal people, appreciation for diversity in our community and a sense of responsibility for caring for our natural environment. Students in Year 1 to 6 join Aboriginal presenters as they share their knowledge of the six Noongar seasons and traditional Life.

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The project is led by Professor Melitta Hogarth, Associate Dean (Indigenous) for the Faculty of Education. Ngarrngga originated from the pioneering work of the Aboriginal and Torres Strait Islander Curricula Project led by the Associate Provost and the Foundation Chair of Australian Indigenous Studies at the University of Melbourne, Professor Marcia Langton AO.

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Discover Six Seasons

Did you know that there are six Noongar seasons, in Western Australia's South West region which the City of Wanneroo sits on, indicated by changes in local plants and animals?

Traditionally Noongar people hunted and gathered food according to the seasons, being guided by signs in nature as to which animal and plant resources were plentiful at those times. For example a hazy summer sky tells of the salmon running or the blossom on paperbarks bringing the mullet fish.

Noongar people have always utilised this deep knowledge of the environment to take care of it.

Learn more about each season and the associated environmental indicators by walking one of the trails whilst enjoying our local natural environment.

Chancellor Park

The Marangaroo bushland trail can be found at Decourcey Way, Marangaroo and is a gentle 700m walk, with interpretive signage along the way to provide information on the flora and fauna. This trail is part of a 26ha conservation reserve with Jarrah, Banksia and Allocasuarina woodland through to open forest. Over 36 species of birds have been recorded during recent ecological surveys.

Note that parking can be limited and there are no toilet facilities here.

Quinns Beach Reserve

The Quinns Beach bushland trail takes you through the coastal conservation bush, with views of the Indian Ocean. As the map shows, it is a meandering trail with loops in multiple directions and is about 900m in all. There is free Parking is available at the Quinns Beach foreshore car park.

Yellagonga Regional Park

With a focus on the wetlands, this 700m trail proves a guide to flora and fauna found around the lakes. Start the trail at Rotary Park on Scenic Drive in Wanneroo, which is also a great place to take the kids for a play at the Rotary Park Playground and has ample parking.

This park has a diverse cultural history and its name acknowledges Yellagonga, the aboriginal leader of Mooro people. They once used this area for shelter and food during seasonal camp movements. It's a culturally significant area and forms part of their Aboriginal Dreaming. After colonial settlement market gardeners and wine growers moved into the area. They were attracted by the moist soils and availability of groundwater.

Where are they located?

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Six Seasons Walk Trails - Discover Wanneroo

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'What was before Lord Vestey born and I born? It was blackfella country.' Vincent Lingiari (Wattie Creek 1966)

Australia's First Peoples have been living on the Australian continent for millenia.

Aboriginal and Torres Strait Islander Australia is made up of many different and distinct groups, each with their own culture, customs, language and laws. They are the world's oldest surviving culture; cultures that continue to be expressed in dynamic and contemporary ways.

The AIATSIS map serves as a visual reminder of the richness and diversity of Aboriginal and Torres Strait Islander Australia. It was created in 1996 as part of the Encyclopaedia of Aboriginal Australia project and attempts to show language, social or nation groups based on published sources available up to 1994.

The map shows only the general locations of larger groups of people which may include smaller groups. There are also variations in the way that some language or group names are spelt. You can view some of these alternate spellings on the list of alternate spellings for names on the AIATSIS map of Indigenous Australia below.

Note that the borders between groups are purposefully represented as slightly blurred and are not meant to be exact. Some of the information shown on the map is contested and may not be agreed to by some traditional custodians - the map isn't suitable for native title or other land claims.

The map isn't the only source of information; if you would like more information about Australian Indigenous languages please see our Austlang database. The National Native Title Tribunal also produces maps that show native title claims determinations.

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The AIATSIS map serves as a visual reminder of the richness and diversity of Aboriginal and Torres Strait Islander Australia.

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This sumptuous book invites us to closely observe the birds, plants and animals that inhabit the unique environment of Kakadu, through an understanding of the six Aboriginal seasons and their characteristics.

Join Diane Lucas and Ken Searle as they walk through the bush of northern Australia. Follow the seasonal calendar of the Gundjeihmi-speaking people of Kakadu. 'This is a story that has got to be told to children so they know country - no good just sitting in the classroom all day. You've got to get outside and discover the bush, feel the changes, see what's there.' from a group of Gundjeihmi-speaking people of the Murrumburr clan

About The Author

Diane Lucas currently works as an ethnocologist with her husband. They travel around northern Australia doing work related to this as well as botanical and fire ecology work. Diane was a school teacher on an Aboriginal outstation in Kakadu during 1983 and 84. From 1991 to 96 she worked on a research project documenting traditional resources on the South Alligator River floodplain and surrounds. She now lives only two hours from Kakadu and maintains a strong relationship with the people and country there.

About the illustrator Ken Searle is a painter and illustrator who is represented in major galleries in Australia and internationally. He designed and facilitated the illustratons done by over 40 Anangu staff and students for Papunya School Book of Country and History (Papunya School, A&U 2001), designed When I Was Little Like You (Mary Malbunka, A&U 2002) and illustrated Lucy in the Leap Year (Nadia Wheatley, Omnibus, 1993.

Industry Reviews

What a sensual pleasure it was to read this title! ...Get a copy of this book: it has all the hallmarks of an award-winner!'Australian Bookseller & PublisherOutstanding among the year's picture books an innovative, informative, beautifully illustrated account 'Adelaide AdvertiserThis marvellous new book takes us on a journey with wonderful illustrations by Ken Searle, and lively, descriptive text by Diane Lucas.' Sydney's Childthe book superbly depicts an extraordinary part of Australia ' Sunday Telegraph

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Booktopia has Walking With the Seasons in Kakadu by Diane Lucas. Buy a discounted Paperback of Walking With the Seasons in Kakadu online from Australia's leading online bookstore.

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Books :: Noongar Boodjar Language Cultural Aboriginal Corporation

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This book contains six Wadjak stories composed by Theresa Walley and illustrated by herself, her daughter Cheryl Martin and granddaughter Biara Martin.

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The Noongar Seasons 9781761271618 History of the First Australians Set 5

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Bibbulumun Bonar: Six Noongar Seasons Song

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We acknowledge the extraordinary contributions Aboriginal and Torres Strait Islander people have made, and continue to make, to our culture, the economy and science. We're working with Indigenous communities and organisations to create Indigenous-driven science solutions that support sustainable futures for Indigenous peoples, cultures and Country.

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We acknowledge the extraordinary contributions Aboriginal and Torres Strait Islander people have made, and continue to make, to our culture, the economy and science. We're working with Indigenous communities and organisations to create Indigenous-driven science solutions that support sustainable futures for Indigenous peoples, cultures and Country.

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6 noongar seasons poster - Search Videos

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A now-and-then look at how life cycles through the seasons, contrasting the personal recounts of Cherbourg community Elders with today's children's experiences.

The artwork was devised and painted by Cherbourg children and then turned into collages.

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Cherbourg Seasons Aboriginal Picture Book | Riley Callie Resources - Riley Callie Resources

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A now-and-then look at how life cycles through the seasons, contrasting the personal recounts of Cherbourg community Elders with today's children's experiences. The artwork was devised and painted by Cherbourg children and then turned into collages. Great aboriginal resource for parents and Early Ed

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The six Noongar seasons are defined by changes in nature not a date in a calendar | ABC News

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Local Aboriginal people on the south coast say the early flowering of their spiritual "fire tree" is the sign bushfire season in southern Western Australia has come early, putting fire authorities on edge.

The moodja tree, also known as the WA Christmas tree, is flowering earlier than normal in the south

Indigenous educator Larry Blight says the early flowering indicates fire season will last longer

Volunteer firefighters say they're concerned they will struggle with fatigue

For thousands of years, the moodja tree's striking yellow and orange flowers have been a warning sign for Menang-Noongar people that fire and flames are coming.

Colloquially known as the West Australian Christmas tree, it flowers during the Noongar season of birak, coinciding with Christmas, but Menang man Larry Blight said Noongar people know it as the "fire tree".

Its early flowering across much of the Great Southern means fire season is here.

Mr Blight studies the tree and said Aboriginal people determined their movements when flowers began to appear, since it indicated when the weather would heat up.

"If our [Menang] people start to see the fire tree flowering early they will begin to move towards the coast," he said.

The tree, scientifically known as Nuytsia floribunda, is found across southern WA.

Mr Blight said the trees had already started to flower, a sign bushfire season would be much longer than the past few years.

"I've noticed the flower is really starting just east of Albany towards Manypeaks," he said.

"Normally we'd be in the kambarang season for this time of year.

"But everything is already rapidly drying out. It's unusual."

The earlier arrival of bushfire season was starkly highlighted with the loss of 18 homes in a bushfires in northern parts of Perth last week.

Early start puts volunteers at risk of burnout

Bushfire season, which started two months earlier, has already raised concerns volunteer firefighters could struggle with fatigue.

The Great Southern, almost five hours' drive south of Perth, has already had more than 60 fires, five times the amount of the past two seasons for this time of year.

Volunteer deputy fire chief for the city of Albany, Graeme Poole, said soil dryness was a contributing factor to the increase in fires.

"[These fires] are burning as if it's the middle of summer, but it's only November," he said.

"So already we're having to work extra hard rather than getting eased into the season."

Mr Poole said with bushfire season expected to last for almost six months, he was concerned volunteers would run out of spare time and energy.

"People might work a full day, then instead of relaxing they have to battle a fire for 10 hours," he said.

"Some can handle that for a day, but no-one can sustain it for a week."

Settling in for a longer season

DFES superintendent for the Great Southern, Wayne Green, said out-of-season fire behaviour had changed with climate change a factor.

"Five years ago, at eight o'clock it was usually tools down and start thinking about tomorrow's plan," he said.

"But now the fires are burning at two o'clock in the morning as if it's the middle of the afternoon."

Mr Green said he was concerned for volunteer firefighters in particular since they also had to worry about their other careers.

"They will become fatigued, especially if fires continue at this rate," he said.

"Which is why it's important to maintain extra preparedness, and I think we're doing that well so far."

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West Australian Christmas 'fire tree' signals an early threat

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Bright yellow flowers on an ancient tree have been a warning sign of impending bushfires for thousands of years, Aboriginal people on the WA south coast say, and it comes with fireys already fatigued from fighting big blazes.

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SERIES 33 | Episode 09
Josh meets Marissa Verma, a Noongar woman, to learn not just about the culture, history, plants and seasons of the Noongar people of Western Australia.
They're at Lake Joondalup in the Yellagionga Regional Park, which is a special place for humans and wildlife. Just 15km from the CBD, this freshwater lake is the largest in the Perth metropolitan area, and supports a dynamic habitat, teeming with native waterbirds, turtles and frogs, and an important site for the Carnaby's Black Cockatoo in their non-breeding season.

This beautiful place is also an important cultural site for the Noongar people, the original custodians of this area.

"This is a women's site" says Marissa, "it's extremely important to our story, our Dreaming". Marissa explains that it is a "very spiritual place". "In the Dreamtime, a spirit woman travelled through this region, and when she stepped into the swamp she left her footprint, which is now the lake. She also left some strands of her long, white hair here, which gives this place its name". Joondalup, says Marissa, means 'place of the long white hair', and on a full moon, you can see her long hair glistening across the water.

Lake Joondalup was a great hunting ground for water birds and turtles, and many great feasts took place on its banks at certain times of the year. And while this site may seem the perfect place for Indigenous groups to have set permanent camps, given the abundant food sources, freshwater and shelter, Marissa explains why that wasn't the case. "Noongar people didn't stay in one place, we moved about country. Staying in one place would have quickly depleted these resources - moving for us was like restocking the shelves in your local milkbar, so there is tucker for you next time you visit". But, unlike restocking the local IGA, the Noongar people often burnt the land as they left, knowing that this would encourage seeds to open and, with seasonal rains, plants would re-grow in abundance, ready for the next visit.

The Noongar people would live along the chain of lakes (from Yanchep to Lake Goollelal in Yellagonga Regional Park) and the beach during the warmer months of the year, and during the winter they moved to the protection of the hills to escape the freezing winter winds.

The Noongar people knew when to move, and where to go, by following seasonal cues.

"Noongar people recognise six distinct seasons, and instead of relying on set dates we relied on cues in the world around us - plants, animals, temperature, weather - changes to these things told us what season it was, what we needed to do, and where we needed to go."

Marissa describes the six seasons, and the cues that heralded their arrivals to the Noongar people.

Birak (December to January)

Most of the time was spent by the coast as the weather was warm. Seafood was mainly eaten during these months. The rain eases and the warm weather really starts to take hold. The afternoons are cooled by the sea breezes from the south-west. Traditionally this was the fire season. Easterly winds in the morning and sea breezes in the afternoon meant that this was burning time of the year for Noongar people and they would burn the country in mosaic patterns - we would do this for fuel reduction, increasing the grazing pastures for animals, to aid seed germination and to make it easier to move across the country. There are many fledglings venturing out of nests in Birak, though some are still staying close to their parents such as magpies and parrots. Reptiles will also be shedding their old skin for a new one. With the rising temperatures and the decreasing rainfall, it's also a time for the baby frogs to complete their transformation into adulthood.

Bunuru (February to March)

This is the hottest time of the year, and there is traditionally little to no rain, so everyone gathered around the lakes and food was plentiful - it was the time for fishing in the rivers and estuaries, and along the coast. Frogs, reptiles and the shoots from the yanget (Bullrush) reed were eaten. This is the season when the people would have gathered in the Joondalup region. Because of this, freshwater foods and seafood made up major parts of the Noongar people's diet during Bunuru. Bunuru is also a time of the white flowers with lots of white flowering gums in full bloom, including jarrah, marri and ghost gums. Another striking flower to look out for is the female zamia ( Macrozamia riedlei). Being much larger than its male counterpart, the huge cones emerge from the centre of the plant with masses of a cotton wool like substance. As the hot and dry weather continues, the seed cones change from green to bright red, indicating they're ripening and becoming more attractive to animals, particularly the emu, that will eat the toxic fleshy outer layer.

Djerin (April to May)

The people travelled down to the Swan River and great feasts of mullet (quella) and zamia seeds took place on its banks. The omega three oil ensured everyone was fattened up to last the winter. Djeran season sees a break in the really hot weather. A key indicator of the change of season is the cool nights that bring a dewy presence in the early mornings. The winds will also change, especially in their intensity, with light breezes generally swinging from southerly directions. Many flying ants can be seen cruising around in the light winds. Djeran is a time of red flowers, especially from the red flowering gum ( Corymbia ficifolia), as well as the smaller and more petite flowers of the summer flame ( Beaufortia aestiva). As you travel around the Perth area, you may also notice the red 'rust' and seed cones forming on the male and female sheoaks ( Allocasuarina fraseriana). Banksias start to display their flowers, ensuring that there are nectar food sources for the many small mammals and birds that rely upon them. Traditionally, foods at this time of year included the zamia seeds that had been collected and stored for treatment during the previous season. The root bulbs of the yanget (Bullrushes), fresh water fish, frogs and turtles were also common foods. As the season progresses, the nights will become cooler and damp. The onset of cool and rainy days meant that traditional mia mias (houses or shelters) were repaired and updated to make sure they were waterproofed and facing in the right direction in readiness for the deep wintery months to come.

Makaru (June to July)

These months were spent up in the hills protected from the south-west winds. Larger animals such as kangaroos and possums were hunted during these months. Makuru sees the coldest and wettest time of the year in the south-west. Traditionally, this was a good time of the year to move back inland from the coast as the winds turned to the west and south bringing the cold weather, rains and occasionally snow on the peaks of the Stirling and Porongurup Ranges. As the waterways and catchments started to fill, people were able to move about their country with ease and their food sources changed from the sea, estuarine and lake foods to those of the land, in particular the grazing animals such as the kangaroo. As well as a food source, animals provided people with many other things. For example, the 'yongar' or kangaroo provided not only meat but also 'bookas' (animal skin cloaks that were used as the nights became much cooler). Nothing was left. Even the bones and sinews were used in the manufacturing of bookas and for affixing barbs to hunting tools such as spears. Makuru is also a time for a lot of animals to be pairing up in preparation for breeding in the coming season. If you look carefully, you might see pairs of 'wardongs' (ravens) flying together. Upon the lakes and rivers of the south-west, you'll also start to see a large influx of the Black Swan or 'Mali' as they too prepare to nest and breed. Flowers that will start to emerge include the blues and purples of the blueberry lily (Dianella revoluta) and the purple flags (Patersonia occidentalis). As the season comes to a close, you should also start to notice the white flowers of the weeping peppermint (Agonis flexuosa) as the blues start to make way for the white and cream flowers of Djilba.

Djilba (August to September)

During this season anything that was underground was eaten. Foods such as bush potatoes, bush onions and other tubers and root systems were eaten during these months. This is the start of the massive flowering explosion that happens in the south-west, beginning with the yellow-flowering plants such as the acacias. Djilba is a transitional time of the year, with some very cold and clear days combining with warmer, rainy and windy days mixing with the occasional sunny day or two. Traditionally, the main food sources included many of the land-based grazing animals including the yongar (kangaroo), the waitj (emu) and the koomal (possum). As the days start to warm up, we start to see and hear the first of the newborns with their proud parents out and about providing them with food, guiding them through foraging tasks and protecting their family units from much bigger animals, including people! The woodland birds are still nest-bound, hence the swooping protective behaviour of the koolbardi (magpie), djidi djidi (willy wag tails) and chuck-a-luck (wattle birds). As the season progresses and the temperatures continue to rise, the flower stalks of the balgas (Grass Trees) emerge in preparation for the coming Kambarang season.

Kambarang (October to November)

This was the season for birds such as ducks, swans and turkeys, which lived around the swamp plains. During Kambarang season, we see an abundance of colours and flowers exploding all around us. The yellows of many of the acacias continue to abound, along with some of the banksias and many other smaller flowering plants, including the kangaroo paw and orchids. During this time the balgas will continue to flower, especially if they've been burnt in the past year or closely shaved. One of the most striking displays of flowers to be seen during this season will be the moojar, or Australian Christmas Tree (Nuytsia floribunda). The bright orange-yellow flowers serve to signal the heat is on its way. October is also the most likely time of the year that you'll encounter a snake as the reptiles start to awaken from their hibernation and look to make the most of the warm to assist them in getting enough energy to look for food. It's also a time that many young families of birds will be singing out for their parents to feed them. Koolbardies (magpies) will be out protecting their nests and their babies. Many things are undergoing transformation with the warm change in the weather and longer dry periods accompany a definite warming trend.

Filmed on Noongar Country | Bibra Lake, WA

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Josh learns how the seasonal calendar of Perth's traditional custodians relies on observing the subtle changes in nature through the year.

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Trusted and independent source of local, national and world news. In-depth analysis, business, sport, weather and more.

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Deliver an Acknowledgement of Country that really means something

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For 70,000+ years, First Nations Australians have been caring for the lands and waters on which we live and rely. The popular practice of offering an Acknowledgement of Country was conceived to enable non-Indigenous Australians to observe this role and the special place that First Nations peoples hold in the life of the nation. But over the last two decades this script has become rote, and seen as something that we ‘have to say’ before we get to the ‘real’ reason we are here. In this powerful talk, Shelley Reys AO explains how to simply and meaningfully give your own Acknowledgement of Country and ensure this important cultural practice continues to be a powerful moment to honour and connect with First Nations culture and country

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Ask Aunty: Seasons. An introduction to First Nations Seasons.

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Guided By Nature - short clips depicting each of the 6 Seasons

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Indigenous Australians use their deep spiritual connection to the land to track the seasons, but elders are warning of a "massive shift" in climate.

Meandering the sandy tracks of the Wandi nature reserve, Noel Nannup stops to observe the budding yellow flowers of the acacia tree.

Their drying and deepening yellow is a subtle sign the season is changing.

Uncle Noel is a Whadjuk Noongar elder, from one of the largest Aboriginal cultural blocks in Australia, made up of 14 different language groups.

His culture is rooted in a deep spiritual connection to the land he lives on which informs his vast knowledge of the local Indigenous seasons.

"[People] don't understand depth of Aboriginal knowledge of country, and the main motivating factor of why we're on country, which is to care for it," he said.

On Noongar boodja [country], there are not four seasons like modern Australia has been taught - but six.

The seasons are not fixed to a certain date, instead dictated by changing signs in the environment.

But a major government report has warned these seasons are being disrupted by climate change, putting Indigenous people's knowledge and culture at risk.

This is how to recognise the seasons on Noongar country, and how they are changing.

Djilba: First spring (August - September)

Each Noongar season is represented by a phase of the life cycle.

One of the earliest is Djilba - the season of conception.

Djilba is marked most significantly by a flush of yellow across the landscape.

It is the first spring - a time when heavy rains become less predictable, replaced by warm moments and scattered drizzly days.

Cultural tour guide Derek Nannup said Djilba can be identified by the behaviour of birds, with many now nesting and becoming protective.

"This is the time when magpies start swooping," he said.

"And the little Djiti Djiti, the willy wag tail ... It's an amazing little bird.

"He's a very protective little bird of his area. He's not big but he's fast."

In traditional life, Djilba was the perfect season for hunting, and the temperature was just right.

Mr Nannup said the main food sources were yongka [kangaroo] and the waitj [emu].

It was also a time to harvest and prepare foodfor the following year, ready for a move toward the coast with the warmer weather.

Kambarang: Second spring (October-November)

As the periods of dry weather become longer, an explosion of life bursts across the landscape, signalling the arrival of Kambarang.

Kambarang is awash with colour, of all shades.

It is the second spring, and the season of birth.

In traditional life, it was a time to move to the coast.

Each subtle change in the environment helps mark the season.

Uncle Noel said there was more to it than just that.

He said each indicator was also a guide for how to care for country, where to move and what bush food and medicines were available.

But in recent years, changes have been happening.

Uncle Noel said the seasons were no longer flowing like they used to - a sentiment echoed in the latest State of the Environment report, which included an Indigenous chapter for the first time.

"Usually this would be teeming with all these little creepy crawleys, doing their job of pollinating, but they're not here," he said.

"There's this whole, massive shift, and the powers of observation, if you are in tune with it, you see all of this.

"Everything is out of whack. Everything."

He said it was a change impacting Indigenous people in many ways, including the ability to read country, care for country, and use country for sourcing bush food and medicine.

Birak: First summer (December - January)

As the warmer weather takes hold, the life-cycle progresses to the first summer, the season of the young: Birak.

Its arrival is signalled by a clockwork-style pattern of winds.

In the morning, the land is heated by easterlies blowing in from the desert, and cooled during the afternoon by the sea breeze.

Menang-Gnudju elder Carol Pettersen said you could smell the sea breeze before it arrived.

"I remember watching sheep and dogs, because they would smell it long before us, and the birds would start singing, and we would say 'uh-oh the doctor's coming in'," she said.

"And it was so refreshing to get the breeze after a hot day."

The heat is emulated through the changing colour of the Moodjar tree [Australian Christmas Tree], which is becoming brighter.

This unique, giant mistletoe, which is endemic to the region, is a spiritually significant tree for Noongar people, with the spirits of ancestors resting in its branches.

Other plants and animals are now merging into adulthood.

Birak is the comfortable summer, preceding Bunuru, when the heat becomes more harsh.

But in recent decades, the desert winds have been getting more intense, as Birak days are overlaid by days of extreme heat more often.

In Perth, the number of days over 40 degrees has doubled in the last century.

The flow-on impacts can be seen in the Moodjar tree.

A once uniform flowering pattern that began in the north, around Jurien Bay, and flicked south and east as the season progressed, has become broken and sporadic.

Aunty Carol said changing patterns were forcing Noongar people to adapt their knowledge, like they had done for many generations before.

"It is having an impact all around, and we notice those small changes," she said.

"But it isn't leaving [our culture] in a state of despair.

"Over thousands of years, we have learnt to adapt, and that is how we have managed to survive, especially colonisation."

Bunuru: Second summer (February - March)

During Bunuru, the summer heat becomes harsh.

Noongar elder Richard Walley said Bunuru was a time when white flowering gums, like the jarrah, marri and ghost gum, boom and bloom with the heat.

"This is the heatwave. This is Bunuru," he said.

Dr Walley said this season was known to be a good time to go spearfishing in rivers and estuaries, the "life-giver", with the lowest water levels allowing stillness.

But more importantly, it was a time of learning.

"It is a lot warmer outside so you lay down and you look up at the stars and they tell you the stories," he said.

"We call it the woi djinda warangki. It's the sky and the stars that are speaking to us and telling us all the secrets of the past and bringing them into the present."

During Bunuru, some of the clearest changes to the seasons were visible on the ground.

Since the 1970s, the rainfall declines during Makuru have amounted to an 80 per cent decline in streamflow, according to the Water Corporation.

Many inland waterways are drying up and most native freshwater fish in the country's south-west, a traditional food source to Noongar people, were considered "threatened".

On the land, it is becoming harder for animals and birds to find water.

And the days of extreme fire danger are increasing.

Bushfire is a natural hazard familiar to Australians, which threatens not only life and property, but sacred and heritage sites.

According to the State of the Environment report, extreme events are continuing the incremental destruction of Indigenous places and cultural values, many of which are unidentified or undocumented.

Dr Walley said it was a change that humans needed to listen to and learn from.

"We can feel record heats, record rains; we are living and feeling and seeing a change in seasons," he said.

"The plants and animals are changing, but they adapt a lot quicker than we do.

"It's a time like no other, under our watch right now, that we have to look at these seasons and look at the plants and animals that are the indicators of the season change and learn from them."

Djeran: Autumn (April - May)

In the months following the blistering heat of Bunuru, the earth begins to cool.

It is the season of Djeran, when plants and animals are now reaching adulthood.

To Noongar tour guide Kerry Ann Winmar, it is a change you can feel all around.

"The first thing I notice is it's a different smell, it's a sweeter smell," she said.

"There are new shoots coming though, and the dew in the air is causing things to regerminate and activate."

It is the time of red flowers and flying ants. And off the coast, the salmon are running.

Aunty Kerry-Ann said each of these indicators also had a relationship with one another, that the Noongar people used as a guide.

"When the red flowers came out, those fish were ready, they were nice and fat," she said.

"And when flying ants were abundant, it signalled the nectar was ready and those plants could be harvested for certain bush medicines," she said.

Aunty Kerry-Ann said Djeran was all about "getting ready" by preparing shelters and food before the cold and wet weather arrives.

Makuru: Winter (June-July)

When the winds shift to strong south-westerlies, it is a sign Makuru has arrived.

White flowers of the tea tree or weeping peppermint begin to show and flashes of purple begin to brighten winter days.

Makuru is the coldest and wettest time of the year, when the heavy rains set in. In traditional life, it was a time to move inland.

Noongar man Jason Barrow said a quietness fell over the landscape, with the familiar cawing of the raven noticeably absent.

"One day after he was out collecting, he comes back to the nest and she was nowhere to be seen, and so he starts calling out 'aark, aark, aark'.

"And you hear him calling, calling for his mate, pining for his loss. And eventually as the year comes round, they find each other and come back together. And they're quiet again."

Makuru is the season of fertility, when seeds are being spread and animals are pairing up getting ready to breed.

Then, granted there is no disruption, the life cycle begins again.

Spiritual connection hard to measure

For Uncle Noel, Aunty Carol, Dr Walley, Mr Barrow, Aunty Kerry-Ann and Mr Nannup, the seasons are far more than just individual signs in the environment.

They each have a deep spiritual connection to the land they live on.

"And it's a wonderful thing to be a part of when you read nature, you become part of nature, then you realise that you are nature," Dr Walley said.

Western Australia's South West has been identified as a global drying hotspot, and was one of the few locations in the world where scientists agree drying would continue.

Wardandi Noongar man and biologist Stephen van Leeuwen was one of the co-authors of the SoE report.

He said impacts to Indigenous values were being experienced across the nation.

One of the difficulties was the ability to measure those impacts.

"Some of them are tangible, so we can measure the number of threatened species in a hectare for instance," he said.

"But how do you measure someone's emotional sense of place to a particular species or location? It's extremely difficult."

Dr van Leeuwen said spiritual connection needed to be a part of the conversation around climate change.

He said sharing, recording and listening to Aboriginal knowledge was also crucial.

"Science is about getting knowledge, and I would argue 65,000 years is a lot of adaptive management and knowledge about how to sustainably live on country and how to use the resources there," he said.

Aunty Carol said it was a way of living and listening, which everyone could learn from.

"I've been taught that we look at the weather first, then the flora responds and then the animals," she said.

"And then we, as human beings, we are the last responders.

"Our behaviour is determined by the behaviour of nature."

Credits

Pictures and video: Tyne Logan, Gian De Poloni, Tom Edwards, Hugh Sando, Michael Goh, Steve Johns

Production: Tyne Logan, Kate Christian, Gian De Poloni

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Aboriginal people say there are six seasons, not four, and they're changing

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Stunning videos and images illustrate how the First Australians rely on cues in the world around us to determine the change of seasons, but climate change is disrupting the natural order.

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Foundation for Indigenous Sustainable Health

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Develop understanding of what it means to acknowledge Country, and provide everyone the opportunity to do so at meetings and events throughout the year.

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Educator Reconciliation Resources

The following are websites where educators will find a range of education and curriculum resources for teaching about Aboriginal and Torres Strait Islander Histories and Cultures or supporting their RAP or reconciliation efforts in the classroom . This selection is a starting point and we acknowledge that many other Aboriginal organisations can provide high quality workshops for teachers and students and encourage educators to tap into these organisations.

Visit our Learning Hub to learn more about culture and history

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Educator Reconciliation Resources - Reconciliation WA

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Educator Reconciliation Resources The following are websites where educators will find a range of education and curriculum resources for teaching about Aboriginal and Torres Strait Islander Histories and Cultures or supporting their RAP or reconciliation efforts in the classroom .

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Reconciliation Australia acknowledges and pays respect to the past, present and future Traditional Custodians and Elders of this nation and the continuation of cultural, spiritual and educational practices of Aboriginal and Torres Strait Islander peoples.

Aboriginal and Torres Strait Islander peoples should be aware that this website contains images or names of people who have passed away.

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Acknowledgement of Country and Welcome to Country - Reconciliation Australia

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There are many ways to appropriately Acknowledge Country or Welcome to Country, so it is key to learn and understand the differences between them, and why they are important. Incorporating Acknowledgement of Country and Welcome to Country into meetings, gatherings, and events shows respect by upholding Aboriginal and Torres Strait Islander cultural protocols.

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Your Move - Resources - Class activity - Walk, wheel, and ride through the Noongar Seasons

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Your Move - Resources - Class activity - Walk, wheel, and ride through the Noongar Seasons. Students use the activity sheet to spot signs of the current Noongar season on their journey to and from school (one activity sheet per season). Students are encouraged to attach photos, draw pictures, or stick things they saw onto the activity sheet.

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Djinang Bonar: Seeing Seasons teaching notes

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Djinang Bonar: Seeing Seasons teaching notes