Southeast: Kulin, Yuin, and Dharug

The southeast of the Australian continent hosts long-standing cultural landscapes shaped by Kulin, Yuin, and Dharug peoples. Across these Countries, the Dreaming is present-tense law, anchoring kinship, ceremony, and obligation to specific mountains, rivers, coasts, and tracks. While each nation holds distinct traditions, they are connected through regional songlines, shared protocols, and a deep ethic of caring for Country. This overview maps key themes to support orientation and further respectful learning, noting that deeper ceremonial knowledge remains held by custodians.

Country and Peoples of the Southeast

Understanding regional distinctions begins with Country. Each people maintains custodial responsibility for particular places and their stories, with language, law, and livelihood adapted to rivers, plains, forests, and coasts.

• Kulin: A confederation in south-central Victoria, including Woiwurrung (Wurundjeri), Boonwurrung (Bunurong), Taungurung, Wadawurrung (Wathaurong), and Dja Dja Wurrung. Country centers on the Kulin Plains, the Birrarung (Yarra) and Maribyrnong river systems, and Port Phillip Bay.
• Yuin: Peoples of the South Coast of New South Wales, including communities associated with Gulaga (Mount Dromedary), Biamanga (Mumbulla Mountain), and the rich sea Country from Bermagui through Twofold Bay and beyond. Languages include Dhurga and related varieties.
• Dharug: Peoples of the Sydney Basin and surrounds, with inland and coastal clan networks along Dyarubbin (the Hawkesbury-Nepean), Parramatta River, and the sandstone plateaus and estuaries. Dharug is closely connected with the wider network of Sydney languages and coastal clans.

Languages, Kinship, and Law

Language names are inseparable from Country and kin. Law is enacted through kinship, moiety systems, totems, and ceremony, guiding rights to speak for places and responsibilities to care for beings connected to those places.

• Kulin: Many communities observe a dual moiety framework associated with Bunjil (eagle) and Waa (crow). Moiety shapes marriage rules, obligations to sacred sites, and ceremonial roles. Seasonal movements linked to plant flowering and animal migrations structure resource use and story cycles.
• Yuin: Totemic ties connect families to sea, river, and forest beings. Kinship responsibilities extend to coastal fisheries, shellfish beds, and headlands. Law grounds reciprocal relationships with mountains such as Gulaga and Biamanga, understood as living Ancestor presences.
• Dharug: Clan estates align along waterways, ridge lines, and open plains. Kinship and language tie people to engravings, shelters, and ceremonial grounds. Responsibilities extend across the basin’s catchments, with protocols guiding movement between places and access to resources.

Ancestor Beings and Creation Narratives

Creation narratives in the southeast anchor law to specific topographies. While details vary by clan and are subject to cultural permissions, widely shared public themes help orient learners without entering restricted knowledge.

• Kulin: Bunjil, often described as the Eagle ancestor and law-giver, is central in many Kulin narratives, with Waa as a complementary cultural figure. Stories trace the shaping of rivers, hills, and the ordering of social life, culminating in transformations that fix the law in the land and sky.
• Yuin: Gulaga is understood as a Mother Mountain, with related places (including Biamanga) forming a kin network in stone. Publicly shared Yuin stories also reference Doolagahl (commonly glossed as the Hairy Man), a powerful being associated with law, caution, and certain places.
• Dharug: Across the Sydney Basin, stories connect Baiame and Daramulum to the establishment of law, ceremonial grounds, and the carving of the landscape. Riverine and coastal narratives explain channels, rock shelves, and the movements of animals crucial to seasonal knowledge.

Sacred Sites and Story Places

Sites embody story. They are not just markers but living presences requiring care, ceremony, and appropriate visitation. Many are well known in public heritage registers; many more are known to custodians only.

• Kulin: Stone arrangements such as Wurdi Youang and key river confluences on Birrarung hold story, astronomical knowledge, and ceremonial memory. Possum-skin cloak designs often map these places through clan iconography.
• Yuin: Gulaga and Biamanga form a connected cultural landscape recognized in joint management frameworks. Headlands, middens, and estuaries are linked to sea beings and ancestral tracks, guiding sustainable harvest and conduct.
• Dharug: Rock engravings, grinding grooves, shelters with pigment art, and bora grounds across the Sydney Basin align with sky observations and ceremony. Dyarubbin, its islands, and tributaries hold place-based narratives central to Dharug identity.

Waterways, Coasts, and Beings

In the southeast, waters are sovereign. Rivers, wetlands, and ocean Country host beings that regulate access, warn, and teach. Publicly shared motifs emphasize respect, seasonality, and restraint around dangerous pools, surf zones, and headwaters.

• Kulin: Wetlands and rivers are governed by protocols around seasonal fishing, eel weirs, and campsite rotation. Stories warn against careless conduct near deep billabongs and emphasize reciprocity in taking and sharing.
• Yuin: Sea Country teachings encompass relationships with marine animals and ancestral guardians of reefs and inshore fisheries. Historical accounts describe cooperative orca traditions at Twofold Bay, reflecting deep ties between humans and sea beings.
• Dharug: River systems like Dyarubbin and Burramatta sustain diadromous fish cycles and shellfish beds. Engravings and story places nearby encode teachings about floods, safe crossings, and the ethics of harvest.

Ceremony, Art, and Transmission

Law and knowledge are transmitted through story, song, dance, designs, and country-based instruction. Public-facing arts and education share appropriate elements while safeguarding restricted content held by Elders and cultural authorities.

• Kulin: Possum-skin cloaks, carved shields, and designs on tools and cloaks map kin lines and Country. Community-led performances and educational programs teach seasonal calendars and moiety ethics.
• Yuin: Songs and dances associated with mountain and sea places reinforce kinship and totemic obligations. Community art and language work foreground Dhurga words for place and beings, strengthening intergenerational transmission.
• Dharug: Revived language in songs, welcome, and school programs complements site visits guided by custodians. Rock art and engraving interpretation, led by community, situates learning on Country rather than in abstraction.

Encounters, Records, and Revivals

Colonial disruption introduced misreadings, relocations, and restricted access to cultural places. Despite this, Kulin, Yuin, and Dharug communities maintain and revitalize law, language, and custodial practice through legal recognition, education, and cultural governance.

• Language renewal: Community-led dictionaries, teaching programs, and on-Country classes support Woiwurrung, Boonwurrung, Dhurga, and Dharug revitalization.
• Place name restorations: Dual naming and reassertion of traditional place names (for rivers, mountains, and districts) strengthen public recognition of Country.
• Heritage and joint management: Formal agreements support custodial roles at mountains such as Gulaga and Biamanga and across riverine parks and reserves.
• Correcting misreadings: Colonial-era generalizations (for example, umbrella terms like “bunyip”) are replaced by nation-specific, place-based understandings guided by Elders.

Working Respectfully

Engagement with southeast traditions requires consent, attribution, and attention to cultural safety. The following points offer practical guidance for researchers, educators, and visitors.

• Start on Country: Seek guidance from local custodians and recognized community organizations before using stories, images, or language.
• Follow permissions: Some narratives, names, and images are restricted or gender-specific. When in doubt, do not publish or record.
• Attribute precisely: Name the specific people, language, and place connected to a narrative or site, rather than relying on regional labels.
• Reciprocity: Ensure benefits flow back to community through employment, co-authorship, or support for local cultural programs.
• Dynamic knowledge: Respect that communities may update public guidance over time; reflect changes promptly and faithfully.

Key Terms and Place Names (Orientation)

• Bunjil: Eagle Ancestor central to many Kulin narratives, associated with law and creation.
• Waa: Crow figure in Kulin moiety systems, balancing responsibilities and social order.
• Birrarung: Yarra River; a Kulin waterway central to story and seasonal life.
• Gulaga: Sacred mountain in Yuin Country; understood as a Mother Mountain.
• Biamanga: Mountain linked with Gulaga in Yuin cultural landscape and governance.
• Doolagahl: Hairy Man in Yuin traditions; a law-bearing, cautionary being connected to certain places.
• Dyarubbin: Hawkesbury-Nepean River; a Dharug waterway with engravings, islands, and story places.
• Parramatta (Burramatta): A Dharug place and river reach associated with eel seasons and freshwater-saltwater transitions.

This overview emphasizes public, cross-checked themes to support respectful engagement with Kulin, Yuin, and Dharug knowledge systems. For learning beyond these foundations, follow local protocols, listen to custodians, and prioritize on-Country guidance that keeps the Dreaming present and active.