Sandra Bowdler
Centre for Archaeology
University of Western Australia
(paper delivered at "Heritage Landscapes: Understanding Place &Communities" conference, Southern Cross University, Lismore, November 1999)
Introduction
In 1996 and 1997, I was a member of a World Heritage Expert Panel convened by the Commonwealth government to nominate Sites of Potential World Heritage Significance in forested areas, as part of the Regional Forests Agreements process. With respect to archaeological sites of potential World Heritage Significance, this was a relatively straightforward process. Both historical and Indigenous archaeological sites were considered, with respect to their archaeological, that is to say, scientific merits. With respect to sites whose significance resides in their continuing significance to Aboriginal people, this was a more difficult task, not least due to the under-representation of Aboriginal people at the meetings.
There is however one category of site in eastern Australia whose significance is clear. These are the earthen rings of eastern New South Wales and south-eastern Queensland known under the generalised name of “Bora rings”. They are significant ritual structures, which are probably unique in the world, as hunter gatherer constructions of known function which constitute notable monuments in the landscape. It was clear to the panel that World Heritage listing of these sites could be feasible. No general statement of significance existed however, although several sites are on the Register of the National Estate. More importantly, there was no knowledge as to what Aboriginal people would want: would World Heritage Listing be acceptable? There were thus two gaps in our knowledge; on the one hand, there was no useful overview of Bora rings and their significance, and on the other hand, the wishes of Aboriginal people were not clearly known.
An important survey had been carried out by Peter Sutton in 1985, which documented sites of significance to Aboriginal people in NSW. This constitutes a useful data base, and involved some appropriate Aboriginal consultation, but was carried out with limited resources. Sutton (1985) stressed the need for further consultation. The report considered not only Bora rings, but all the sites of significance then documented by the National Parks and Wildlife Service of New South Wales (NPWS). Bora sites however are not limited to NSW, but are also found in SE Queensland.
This was the genesis of the project I have been carrying out, and which is described here, funded by the National Estate Grant program.
National Estate Grants Program Project
The objectives of this project were described as follows.
1. To provide an overview of the current state of knowledge of bora grounds in south-eastern Queensland and north-eastern New South Wales, based on available state data, and reports such as Sutton (1985).
2. To consult relevant Aboriginal organisations and individuals about how such sites should be managed, with respect to public access, and also the amount of information about such sites and their past functions which should be publicly available.
3. To consult relevant Aboriginal organisations and individuals about whether it would be desirable for such sites, or a representative sample, to be proposed for nomination as being of unique national significance, and possibly submitted for consideration for World Heritage listing.
4. To provide a detailed statement and management recommendations about bora grounds which define their national significance, and which embody the wishes of relevant Aboriginal communities as to the way these sites are managed and presented to the wider community. This will include recommendations for management plans at a general level and for particular sites, and for specific works programs needed for particular sites.
Relationship to the National Estate
Several bora grounds in the nominated region are listed on the Register of the National Estate, 10 in south-eastern Queensland and 16[1] in Northeast New South Wales. Many others are known which are not listed on the Register. This project will be able to assess those sites which are on the register in the context of the overall knowledge of such sites, and determine whether they are those which best represent this category of site. Furthermore, this project will determine Indigenous views about those sites on the Register, and update the information currently on record with respect to those views.
The basic question which Sutton was not able to resolve was how much information, and of what kind, should be publicly available as part of any site management and interpretation plan. Opinion was divided amongst the people to whom he spoke between those who felt that the anthropological literature on the ceremonial use of sites should be widely available because, without it, the full significance of the sites could not be appreciated; and those who felt that such information contained too many secret elements for that to be appropriate. It thus appears to be essential to establish what the current range of relevant Indigenous opinion on this matter is in the current climate (remembering that Sutton’s report was written 13 year ago).
It may well be that opinion falls on the side of not disclosing sacred information for public scrutiny. This does not mean that other forms of information can not be included in public interpretation. The story of how bora grounds were constructed and maintained, and how this was integrated with the Indigenous socio-economic system is sufficiently interesting in itself. General accounts of how ceremonial performances were supported by those Indigenous economic systems is also possible, without revealing sacred religious information, as is some discussion of gender roles in the maintenance and performance of ceremonial. It is however necessary to clarify the level of information which should be made available to an interested public.
Bora Rings: Brief Description
With respect to terminology, I generally use the term “Bora Ring” for a single ring, and “Bora Ground” for a complex which might include up to three rings. I also use “Bora site” as a general term, and sometimes to indicate a wider area than just the ring itself.
The earthen rings known as “Bora” are usually part of a complex of two or three rings, linked by a path or paths. They were used in what Sutton calls “man-making ceremonies”, that is, male initiation ceremonies. In the literature, we find that the large ring in the complex was usually part of a relatively public ceremony, with women looking on; the smaller ring was the site of the major initiation rites, for initiated men and initiates only. The purpose of the third ring is not as well documented in the literature. It has been suggested that these are women’s rings, but it is not clear to me that this was always the case. Bora sites were often (always?) associated with carved trees.
The average size of a large ring is about 25 - 30 m across, and a small ring 10-12 m. There is a wide range of variation however. The earth is mounded up to a height of c.25-50 cms. Usually there is a path, often to the south-west from the large ring, connecting to smaller ring.
The distribution of Bora sites is limited to NSW and southern Queensland. A possible extension of this range to Victoria has been noted. Earthen rings have been reported at Sunbury near Melbourne, but there is no historical documentation or other reference to support their being Aboriginal ceremonial sites (Frankel 1982).
Bora rings occur in a number of different environmental situations. The information can be subjected to further analysis in different ways. In many situations, they are found on sloping hills, or spurs of ridges. They are also found in low-lying areas, often close to swamps. One informant said that the Lennox Head ring was near a swamp as that provided food during ceremonies. Locational analysis might tell us more about the relationships between bora sites and environmental parameters, and some work has been carried out in this vein (Heather 1983, Satterthwait and Heather 1987). Equally interesting is their relationship with defined social units. The Tucki Tucki ring, I was told, was one where people came from far and wide. Other rings in the Lismore area however were for more localised social groups. There seems to be a sense of hierarchy of rings which echo social relationships.
Aboriginal Views
An important aspect of the project is to ascertain Aboriginal views. I need to summarise some of these at this point, as they have impressed themselves upon me.
I have found that Aboriginal people do not think Bora rings can be destroyed, but they can certainly be vandalised (subjected to physical damage) and also desecrated (treated without respect). Some would be considered by an archaeologist to have been destroyed, for example, lying beneath a European structure or ploughed into the ground. I will use the term “obliterated” to mean a site can no longer be discerned.
No Aboriginal people are indifferent to bora rings, wherever they occur, and whether they are in their own country or not. I find it hard to over-emphasise the continued significance, sacredness and relevance of these sites to Aboriginal people in the area in which they occur.
There is a widespread view that they are entirely men’s business, and while this may be to some extent at odds with the historical literature, it is now a widely and strongly held view. While it is now seen as inevitable that women may see Bora sites in public places (e.g. Tucki Tucki, Jebbribillum), they should at least refrain from entering the rings. One of my informants, a male elder whom I have come to know well, loves to tell the well-known (indeed published) story of the (Aboriginal) woman who hid up a tree to watch a ceremony, and came to a Bad End (Norledge 1958)[2].
.
A senior Aboriginal woman told me the following personal story. When she was a young woman, she was told by her grandfather never to go near a Bora ring. By a combination of circumstances, she was taken to one by a white man; she forgot her grandfather’s warning, and saw the Bora ring: “it was the prettiest thing I ever saw”. She sat down and could not move, and has never been well since. Women should not go there, she said. Later in the conversation, she asked me if I wanted a male elder present during the conversation to take me to see any Bora sites. I said, “but I thought women couldn’t go there”. She said, “well, a white woman .. .I don’t know ...” I said I certainly did not want to go anywhere unless it was appropriate. The male elder indicated he thought it would not be.
I should say I have made it a policy in pursuing this project only to go to sites which are clearly open to the public (Tucki Tucki, Minjungbal, Lennox Head, Jebbribillum) and/or to which Aboriginal people have said I could go, and preferably only with them.
My view is that it would be at this time quite unthinkable to carry out any sort of physical archaeological investigation of a Bora ring.
Attrition of Bora Rings
The rate of obliteration has been enormous. It is not possible to give an accurate figure of attrition at the present time, and may not ever be, but here is a rough attempt. By my count, some 426 bora rings were to be found in NSW and Qld. Of these, maybe 94 are still perceptible to some extent, that is, less than a quarter, and this is a generous estimate.
Obliteration and desecration continue. For instance, a well known site in Queensland had been obliterated in the 1950s. The area of this site was proposed for a housing development in the 1990s, and considerable disturbance was inflicted on it. Development was only halted in 1997, due to an anthropological report which described the continuing significance of the site to the Aboriginal community. The main reason why the development was halted seems to have been due to the production of aerial photographs from the 1940s, clearly depicting the ring.
Protection/Management Strategies
Bora rings have been listed on state registers of Aboriginal sites, and many have been afforded a measure of protection. Some have been subject to some kind of on-going management strategy. These have not however always been appropriate.
24 Bora sites are listed on the Register of the National Estate, 14 in NSW and 10 in Queensland[3]. This seems to have proceeded in a haphazard fashion, to say the least. The statements of significance and recommendations for management are in many cases clearly inappropriate (listed in Appendix One). There has been a clear lack of consultation with Aboriginal people.
Most of the sites are described in terms of their preservation:
“one of the best preserved sites of this type in NSW”:
“few such examples of well preserved bora rings remain in NSW”
“the Samford Bora Rings are considered to be the most complete and best preserved ceremonial ground known in southern Queensland”
“represents one of the most complete Bora grounds known to exist in this area”
They are also valued as representing a “type”:
“represents an increasingly rare site type”
“this type of site, which is becoming increasingly rare ...”
“probably the most well defined and best preserved of its type”
Bora rings are described as significant because they represent a past way of life:
“provides evidence of past Aboriginal ceremonial practices in south-eastern Australia”;
“this site is of educational value to the history of Aborigines in the New England District because it could have been the last initiations held in the New England district”
“the circle was used by Aborigines for ceremonies” (total statement of significance)
Some Bora sites are seen as significant because they have been historically documented by Europeans:
“the ring is also rare having associated literature on its actual ceremonial use by
Aboriginals”
“the site is also one of the few known examples of a Bora ground with records existing of associated activities (i.e., ceremonies) being witnessed by Europeans”
And not just any old Europeans: one site has as part of its statement of significance the fact that it is “referred to in a poem by Judith Wright”.
They are also seen as of potential scientific and/or educational significance to the wider community:
“scientific research into their form and distribution will contribute to an understanding of their function in traditional Aboriginal society”
“these features of the site, coupled with its fair level of morphological integrity, and association with the scenic Nudgee waterhole/swampland reserve, gives the Bora Ring aesthetic, educational, historical, social and scientific significance”
I trust I do not need to belabour the point that these views have clearly been formed without much Aboriginal input, and many of the statements of significance completely fail to mention the importance of Bora sites to Aboriginal people today. Two nominations have clearly come from Aboriginal communities, and I will quote them here to illustrate the entirely different language and perceptions at work.
Bellbrook (NSW): “This site is known as the passing out ground for initiates of the Thungetti tribe. It is one of several initiation Grounds in the Bellbrook area where different stages of the Bora ceremony took place. As such, it is still highly sacred to the Aboriginal elders residing at Bellbrook Mission, and is considered to be one of the most important of the initiation sites in the area”
Jebbribillum (Qld): “The significance of the remaining Bora ring of the entire
Jebbribillum Bora complex in the Kombumerri people's tribal territory lies
in its cultural and social relevance today and the ceremonial role it
played in traditional local Aboriginal society. This Bora ring is the only
surviving example of a ceremonial site in Kombumerri territory, and
continues to be recognised by the contemporary descendants of the
Kombumerri people as a significant place. It is seen as one of the few
sites of ceremonial or religious expression which has left behind a
recognisable structure.”
The obsession with physical perfection (the platonic ideal of the western imagination?) and lack of evidence of consultation with Aboriginal owners/custodians also applies to management plans. I have seen a few of these. A couple of which I have copies are not I think serious professional documents, so I will preserve their anonymity, and just use them as straw persons.
One aimed to “collect background information relating to the biological, physical archaeological, historical and cultural aspects associated with” the site in question, “assess the cultural significance of the site, examine the current impacts affecting the site” and “make recommendations for the protection and conservation of the ... earth circle”. Next page: “there were major limitations to the report ...
a) lack of precise measurements of the site during the survey
b) a research on the location of the second has not been completed
c) absence of information from local Aboriginal group on the history of the site and comments concerned with the management plan”
Why? “Some attempts were made to consult with Aboriginal people concerning this issue through personal contacts of *** but the difficulties were in finding local Aboriginal people associated with the site condition and maintenance. These attempts were left due to time constraints”. And the results? Recommendations included fencing, discontinuing mowing, some restrictions on tourist activity such as walking on the site, native trees in front of a nearby house to improve visual amenity, the power line currently crossing the earth circle at a height of 6m could be relocated, then it can be “used on a more regular basis for educational and tourist activities. Publication about the site will promote these types of activities.”
Another example: “It is not known whether any oral history regarding the use or ceremonies held at the site is still in existence within the Aboriginal community.”
“Public access should be encouraged onto the site only in a way that does not physically damage the site or interfere with the cultural values of existing Aboriginal custodians. It is likely that Aboriginal people would place restrictions on visitation to the lower ring which was a forbidden place to women”. It is indeed likely, but why not find out?
I would suggest that management plans of bora rings must start with the views of the relevant Aboriginal owners/custodians. That would establish the most appropriate level of significance, and everything else would follow from there.
Some Public Examples of Sites and their Management
The Tucki Tucki Bora ring, near Lismore (NSW), is incorporated within the precinct of a modern cemetery. Some tourist literature mentions it, but it is not particularly well sign-posted as a Bora ring or tourist site.
Minjungbal, Tweed Heads (NSW) is open to the public, via a museum and activities centre. The land is vested in the National Parks and Wildlife Service (NSW). Visitation is encouraged in tourist literature. The way this site is being managed is however controversial within the Aboriginal community.
Jebbribillum is located on the corner of the Pacific Highway and Miami Avenue, Burleigh Heads (Qld). It is enclosed within a small, discreetly signposted public park. It is leased to the Kombumerri Aboriginal Cultural Corporation. I am not aware of public visitation being encouraged.
The Bora ring at Lennox Head is enclosed by a fence, with development threatened around it. It is under the care of the National Parks and Wildlife Service (NSW). The signage here is inappropriate. Again, I am not aware of public visitation being encouraged.
“Public Education”
In my view bora sites should not be managed on the basis of their public educational potential. On the other hand, there is a clear need for wider public education in this matter.
When I have told white people I am doing this project, some of them have replied, “what’s a Bora ring?” And I am talking about academics in universities, not anthropologists or archaeologists it is true, but highly educated and socially responsible white Australians. When they do know what they are, there is not necessarily much understanding of the importance of these sites to the Aboriginal community, and here I could include archaeologists. So there is a definite need for a wider education of the non-Indigenous population with respect to Bora sites and their significance.
Interim Conclusions
I began this project with, it must be admitted, a degree of naiveté. Firstly, as to scope: I have had to limit the area of close attention to the coastal area between Brisbane and the border in SE Qld, and to the Bandjalung speaking area of north-east NSW. I have carried out background/archival work on the overall resource. There is a considerable amount of somewhat scattered literature, but, together with the information available from state authorities, enough to draw together an overall picture of the distribution of Bora sites and their general condition.
With respect to the views of Aboriginal people, there is a general consensus that these are men’s sites, and should only be visited by Aboriginal men. There is a general view that they should not be generally accessible, that they should not be “educational” sites. The usual preferred option, when asked what the ideal option would be, is to register it, then leave it alone. Where public visitation is inevitable, there should be a sign to elicit respect.
The earthen structures are not the only location of significance: the site itself is the location of spiritual energy, and they are parts of significant landscapes. The best approach to managing these sites is as significant nodes within a perceived spiritual and real landscape. Preserving an earthen ring within an area only slightly larger than itself is undesirable on several counts. It draws attention to the site; it ignores the fact that it was part of a ceremonial complex; it ignores the fact that it was part of a wider social, economic and spiritual landscape. At the other end of the scale, the entire area within which bora sites occurred could be seen as a continuous spiritual landscape, and conserving it in its entirety is hardly feasible. So clearly some compromises must be sought.
There is probably not much that can now be done about Jebbribillum and Lennox Head, apart from what has already been done, no matter how appropriate. Most Aboriginal people accept Tucki Tucki as part of a European cemetery site because (a) that is what saved it from vandalism and desecration, and (b) it is within an area where all people will behave with respect.
The issues of ownership, land tenure and land status are complex, and I will not go into here. I will just concern myself with management, and assume that intelligent and informed management strategies are possible.
These sites are of the highest significance to Aboriginal people in eastern Australia. Management strategies MUST be developed in consultation with traditional owners/custodians, and these MUST prioritise their spiritual significance to Aboriginal people. Statements of significance should not be built around physical attributes nor supposed “educational” potential. Management plans must consider the widest possible environmental context. Managers must be prepared to consider that Bora sites will not be accessible to the wider public. The Quandamooka people of Stradbroke Island have built one specifically for the tourists, and keep the real one for the owners/custodians.
In dealing with traditional owners and custodians, local protocols must be developed and observed. It is essential that issues relating to intellectual cultural property rights and access to traditional knowledge as well as places be properly understood and the custodial responsibility of the elders observed.
Placement on register such as the National Estate and the World Heritage list might be desirable, but it must allow for management plans which preserve significance by restricting activities such as public visitation. But all strategies must be developed in close consultation with the traditional owners/custodians, and it is quite possible that they will have different views from group to group, and include options not mentioned here.
Acknowledgements
I would like to thank the Bandjalung Elders for their gracious welcome, acknowledge their traditional ownership of this country, and thank them for allowing me to present this paper. I would especially like to thank some individual Bandjalung people for their assistance with my project: Lawrence Williams, John Roberts, Linky Gordon, Margaret Charles, Lorna Kelly and Kevin and Julie Slab. I would also like to thank the following Elders from southern Queensland who have been helpful to me: Harry Jackey, Alex Davidson, Paddy Jerome, Reg Knox, Selina Costelloe. Thanks are also due to Ken Markwell, Leif Shipway, Alex Bond, Shane and Brian Coghill, Dale Ruska, Ysola Best and Pat O’Connor, and to my professional colleagues Annie Ross, Harry Lourandos, Jacques Bierling and Inge Riebe.
References
Frankel, David 1982 Earth rings at Sunbury, Victoria. Archaeology in Oceania 17: 83-89.
Heather, Andrew 1983 Running rings around Moreton. Towards an understanding of the location of earth circle sites in the Moreton region, south-east Queensland. BA (Honours) thesis, Department of Anthropology and Sociology, University of Queensland.
Norledge, Mildred 1958 The woman and the sacred bora ring. Dawn 7(4): 11.
Satterthwait, L. and A. Heather 1987 Determinants of earth circle site location in the Moreton region, Southeast Queensland. Queensland Archaeological Research 4: 5-53.
Sutton, Peter 1985 Aboriginal ceremonial sites of New South Wales. Report to National Parks and Wildlife Service of New South Wales, Sydney.
Appendix I. Bora Sites on the Register of the National Estate
This appendix lists Bora sites listed on the Register of the National Estate, with the information accompanying each site on the Register. This information consists of a description of the site, its condition (presumably at the time of nomination), and a statement of significance. There is an “official statement of significance”, given here in bold print, but this is not provided for all sites. Some sites contain instead, or additionally, a statement of significance which is not “official”, but which in most cases was probably provided by the nominator; this information is given in italics. Some sites lack one or two of these categories of information.
A. Queensland
Nudgee Bora Ring
Description. The site consists of an oval mound approximately 0.5m high with diameters of 21m and 17m. Two large depressions exist in the mound, one of which may represent the gap for the pathway which previously led off from the ring. The site is surrounded by a sturdy wire fence and vegetated by tall eucalypt trees and grass. The ring abuts onto playing fields to the north and Tea Tree Swamp for the remainder
of its perimeter. A report published in 1895 suggests that the site was
last used for ceremonial purposes about 1860.
Condition. Although numerous undulations exist in the mound, the
ring is relatively intact, with the oval mound being easily recognisable.
Some minor depressions appear to be the result of erosion, a larger one to
the north is more likely European disturbance. The wire fence surrounding
the ring appears to be adequate, although it is unfortunate that it sits in
places on the outer edge of the mound.
Statement of significance. This site appears to be the only extant Bora Ring within the city of Brisbane. The ring is also rare having associated literature on its actual ceremonial use by Aboriginals. These features of the site, coupled with its fair level of morphological integrity, and association with the scenic Nudgee
waterhole/swampland reserve, gives the Bora Ring aesthetic, educational,
historical, social and scientific significance.
Tamborine Bora Rings
Description. Prior to European interference, the site consisted of three earth circles (ie, raised embankments of soil) connected by a straight pathway (ie, linear depression), oriented in a line on a north-north-west - south-south-east axis. The rings are oval or circular ranging from 12m to 47m in diameter, joined by 400m-500m long pathways. The entire site is located on a ridge in open Eucalypt forest. At present only
the first ring is reasonably intact, with possible traces of the second
ring and the pathways. Early records suggest such places were used for
ceremonies (eg, initiations, ritual fights, etc).
Condition. Since European contact, the site has slowly deteriorated, with no part of the Bora Ring site being fully intact. Presently, only the first ring is relatively
intact, showing a raised embankment with an opening for the pathway.
Sections of both pathways and part of the second ring may still exist. The
third ring appears to have been totally destroyed.
Statement of significance. This site represents the only known example of a Bora Ring complex consisting of three circles joined by a pathway in south-east Queensland. Available data suggests that Bora grounds consisted either of two rings joined by a path or one ring joined by a path. The site is also one of the few known examples of a Bora ground with records existing of associated activities (ie, ceremonies) being witnessed by Europeans. The site is also referred to in a poem by Judith Wright.
Samford Bora Ring
Description. This Bora ground is said to have served the Ipswich, Mount Cressbrook and Mount Brisbane tribes. The larger ring is about 30m in diameter and is enclosed by an 80cm high earth bank. A track leads through an entrance in the bank to a smaller ring about 12m in diameter with a 20cm high bank.
Statement of significance. The Samford Bora Rings are considered to
be the most complete and best preserved ceremonial ground known in southern
Queensland. The site consists of a large and a small earth banked circle,
connected by a pathway. The rings are in their original state; such lack of
damage or restoration is extremely rare for Bora grounds.
Samsonvale Bora Ground
Description. The site consists of two circular earthen mounds and sections of the
pathway once connecting them. The large ring is some 21m in diameter, and
is located on a low grassy ridge west of the mouth of Mount Samson Creek.
At the base of this ridge some 500m south-west-south of the large ring is
located the small ring. It is about 10m in diameter and on a slight
incline. A 50m section of pathway extends from a gap in this ring in a
north-east direction up the embankment. It is about 2m wide and up to
20m-30m in depth. Other sections of the meandering pathway may be found on
the ridge top above the small ring, and adjacent to a fence midway between
the two circles. The site is in a context of grazing pasture.
Condition. This site is one of the best preserved Bora grounds in south-east Queensland. Both circles appear to be in relatively good condition, with their raised circular mounds being easily recognised. The section of pathway extending from the small circle is similarly in good condition. The condition of much of the remaining
pathway is difficult to access due to thick grass cover. A major road
cutting has destroyed some of the pathways. Being adjacent to a large dam
is cause for concern regarding possible inundation of the site.
Statement of significance. Present evidence suggests Bora
grounds mainly consisted of two circular earthen mounds joined by an
indented pathway. To date in south-east Queensland only four recorded Bora grounds exist evidencing these features. This site is one of these, and thus represents one of the most complete Bora grounds known to exist in this area.
Hilliards Creek Bora Ring
Description. The place contains a Bora ring and at least two scarred trees. The Bora ring consists of a circular mound approximately 0.5m high, with a diameter of approximately 22m. A gap in the mound to the east suggests an opening for a pathway since destroyed. Another gap in the mound immediately north of the pathway gap appears to be the result of bulldozer activity. Approximately 50m west of the Bora ring, two large tallow wood (EUCALYPTUS MICROCORYS) trees located 28m apart evidence scars suggestive of Aboriginal origin.
Condition. Overall, the condition and integrity of the Bora ring
and scarred trees is good. The only damage to the ring besides the natural
levelling actions of erosion over time is the apparent bulldozered
depression in the mound to the east. Expanding residential development in
the area, coupled with the development of a new industrial estate less than
150m away are very real threats to the preservation of the site.
Statement of significance. This site represents one of only a few 'Bora
rings' in southeast Queensland specifically recorded in close association
with scarred Trees. The integrity of the site is good, with nearly all of
the circular mound being Well-defined and intact. Since the environmental
context of the 'Bora ring' and scarred Trees appears to have been Little
modified by europeans, the integrity significance of the area is augmented.
Being adjacent to urban areas immediately South of Brisbane, the site has
great educational, social and rarity significance, especially in view of
the fact that other 'Bora rings' in the district have been either severely
damaged or destroyed.
Toorbul Point Area
Description. The site consists of two well preserved circular shaped earthen embankments of different diameters, joined by a pathway stretching between stands of eucalypts. The earthen rings are slightly grassed and devoid of any other
vegetation growth. Although eroded in places, the position of the pathway
is still particularly well defined.
Condition. The site concerned is a reserve and is maintained by the Caboolture Shire Council acting on advise from the archaeology branch of DAIA. The site is well maintained and is in excellent condition. It is utilised for public education purposes and a number of school groups are to the area. The smaller ring has possibly
been built up at some stage in the recent past.
Statement of significance. In south-east Queensland areas the past ceremonial activities of Aboriginals have been given material expression in earth rimmed Bora, or Kippa, rings and arrangements of stones. The Toorbul Point Bora Ground is in excellent condition and is probably the most well defined and best preserved of its type in Queensland. It is one of the few remaining examples of a Bora where both rings and the connecting pathway are preserved. A general reference for the site is: Petrie, C C 1904: Tom Petrie's reminiscences of early Queensland (dating from 1837 and recorded by his daughter). Pp 35-57 and particularly pp 48-51. There appears to be no known specific ethnographic references for this site.
Bellara Bora Ring
Description. The site consists of a circular mound up to 0.5m in height and
approximately 21m in diameter. A number of undulations in the mound appear
to be due to erosion. The ring is in a context of relatively undisturbed
open eucalypt forest on siliceous sands. It is well vegetated,
characterised mainly by grass, and a very large tristania tree located on
the south-western bank of the ring. Ethnohistorical records suggest such
places were used by Aboriginals mainly for male initiation ceremonies. <>
Condition. Although most of the circular mound is clearly recognisable, some sections have become difficult to define through the levelling actions of erosion. The relatively thick grass cover on the site appears to be adequate at present for preservation of the ring. Being constituted by relatively soft sand, human access to the site should be restricted.
Statement of significance. This Bora ring appears to be the only extant remains of possibly three Bora grounds reported for Bribie Island. As such, it may be the only remaining ceremonial ground of the Jindoobarrie or Joondubarri clan, residents of the island at the time of European contact. The ring is fairly well defined, displaying fair to good integrity. Similarly, the site's environmental context appears to have been little modified by Europeans.
Mount Esk Pocket Bora Ground
Description. The site consists of the remains of two circular earthen mounds and sections of the pathway one connecting them. The remains of the large ring are located in open forest to the west of a bitumen road, the construction of which destroyed some seventy percent of the ring. The remaining section of the ring is well defined and suggests a prior ring diameter of 22m. The smaller ring is located to the east some 350m distant in a open grassy pasture. Although the entire circle is recognisable, only fifty percent of the ring exhibits a well defined raised earthen mound. It has a diameter of some 15. Recent records suggest the connecting pathway is extant.
Condition. The remaining section of the large ring is in relatively good condition, being well defined and easily recognisable. Although most of the circular mound of the smaller is recognisable it has deteriorated somewhat, with only the western sections displaying good to fair integrity. The condition of the pathway was not
assessable due to thick grass cover. The site will in 1985 represent an island in the middle of Wivenhoe Dam.
Statement of significance. Present evidence suggests Bora grounds mainly consist of two circular earthen mounds joined by an indented pathway. Records suggest that to date in south-east Queensland, only four Bora grounds exist evidencing these features. This site is one of these Bora grounds with good integrity, thus representing one of the most complete Bora grounds known to exist in the area.
Jebbribillum Bora Ground
Description. The Bora ring is 25m-323m in diameter. Its wall is well defined. The entire ground is covered in grass which is regularly mowed. On its western side a footpath has encroached onto the wall. The wider area is covered with banksias. The Kombumerri corporation plans to build their culture centre adjacent to the Bora
ground. The Bora ring is slightly elliptical in shape and measures 32m x 25M. Its eastern wall is readily distinguishable, being raised some 57cm. Above the elevation at the centre. The Bora ring was a site for ceremonies and other public activities. Groups of age graded participants learned how to become active members in the religious life, by being entrusted with rites, myths and traditional knowledge. These initiations were of social value to the group as a whole, as they contributed to social cohesion and group identity. There is strong evidence of the existence of this Bora
ground from the time of European settlement. Accounts of its use are in conformity with Kombumerri beliefs that this ground constitutes a most significant place as a catalyst for continuing their cultural and religious traditions.
Condition. The Bora ring is well defined, and a protective log fence was erected in 1985 around the entire site. A second Bora ring was situated across the Gold Coast Highway but it has been destroyed.
Statement of significance. The significance of the remaining Bora ring of the entire Jebbribillum Bora complex in the Kombumerri people's tribal territory lies in its cultural and social relevance today and the ceremonial role it played in traditional local Aboriginal society. This Bora ring is the only surviving example of a ceremonial site in Kombumerri territory, and continues to be recognized by the contemporary descendants of the Kombumerri people as a significant place. It is seen as one of the few sites of ceremonial or religious expression which has left behind a recognizable structure.
Beerburrum Bora Ring
Description. The site consists of a raised embankment approximately 5m in widthforming a well defined circle approximately 22m in diameter. Ethnohistorical records suggest such places were used by Aboriginals mainly for male initiation ceremonies. A slight depression in the ring to the north suggests the possible existence of a path and another ring in the past. The ring is situated on a ridge, surrounded by a pineapple plantation and pine tree plantation. The site is well curated, being surrounded by a shallow drainage ditch and low stumps, sign posted
and covered in regularly mowed grass. Condition. The ring is in excellent condition, displaying good integrity. The present level of curation appears to be adequate for the preservation of the site. It is unfortunate however, that the large stumps surrounding the ring were placed on the outer edge of the ring, and the ring's large sign placed in the ring's centre.
Statement of significance. This Bora ring has educational potential. This Bora ring is one of the few remaining examples of apparently numerous Bora rings once located in the area between the Glass House Mountains and the coast. The ring is in excellent condition, displaying an impressive circular embankment, with traces of where a path possibly led off from. In recent years, it has become a popular educational scenic attraction to the public, due not only to its excellent preservation and curation, but scenic location overlooking the spectacular Glass House Mountains.
B. New South Wales
Casino Bora Ground
Description. Photographs indicate the almost complete destruction of the site. Condition. Destroyed in 1976, before assessment. The ground has been disturbed by caterpillar tracks and the southern half of the ring has been reduced to a pit bordered to the south by a mound of rubble. Two carved trees were located, having been uprooted and stacked to the east of the ring. One unmarked ring barked tree still stands beside the former Bora Ground.
Statement of significance. The Bora Ring was very well known to a large proportion of the whole population of Casino, including most Aboriginal residents.
Tucki Tucki Bora Ground
Description. The site is a circular cleared area edged with a low bank of earth. The circle has an internal diameter of 72ft; its rim, now 9in-12 ins high, is 6ft wide. There is a small break in the rim facing just west of south, towards the position of a second ring, now destroyed. The ground is now in part of the Tucki Cemetery.
Condition. The paddock to the south-west of the site has been ploughed and this destroyed a second ring associated with the major circle still in existence.
Statement of significance. The Tucki Tucki Bora Ground represents an
increasingly rare site type providing evidence of past Aboriginal ceremonial practices in south-eastern Australia (Criterion B.2). The Tucki Tucki Bora Ground is one of the best preserved sites of this type in New South Wales (Criterion D.2). Historic records refer to the use of this site for dances and initiation ceremonies in the 1880s and although the full traditional significance of the site is no longer known, it still retains considerable cultural significance for the contemporary Aboriginal community (Criterion G.1). In north-eastern New South Wales the ceremonial life of the Aboriginal inhabitants has left material expression in earth rimmed Bora Rings. The rings and associated ceremonies have been clearly established as part of the Aboriginal cultural heritage of this area. Tucki Tucki Bora Ground is particularly well preserved and is perhaps the finest example so far recorded in the State.
Lennox Head Aboriginal Area - Lennox Head Bora Ring
Description. Raised ring of sand 20cm-30cm in height. External diameter:
north-south 31.5m, east-west 29.75m. Internal diameter: north-south 28.5m,
east-west 26.75m. There is a gap in the wall of the ring on its north-west side. The centre of the ring is flat and compacted. The site is on the western outskirts of the town of Lennox Head. It is on cleared land, about 100m west of Gibbons Street, Foster and Lennox Streets. To the south, west and north-west of the fenced Bora Ring there is an extensive surface scatter of midden, predominantly pipi shell and occasional patches of oyster shell. Shell is scattered over an area roughly 100m x 200m. It may extend further west in the uncleared bush. The southern extent can no
longer be determined due to disturbance. Virtually no stone material is visible on the surface although there were a few unmodified waste flakes of hornfels in the southern area which probably came out of the sewerage pipe trenches. There are three drainage ditches running in an east-west direction to the north of the Bora Ring enclosure. The first is approximately 10m north of the enclosure, the drains are approximately
150m-200m apart. In the first drain patches of midden occur at the Bora Ring end of the drain, these are thin bands of shell approximately 3cm-4cm deep occurring at intervals along the drain. In the southern section they occur at ground surface level, in the northern section they occur approximately 50cm below the surface but this is because the trench fill has been heaped on this die. At intervals there are also artefacts eroding from the drain wall. There are a few patches of shell between the first and
second drains, but only in the southern part. There is no shell in the second and third drains but artefacts are found all the way along these drains. There are many more in the second. These are mostly unmodified waste flakes of hornfels, quartz and fine grained acidic volcanic rocks. Three baked blades and a small quartz core were noted. The stone material occurred in the base of the drains, eroding from the walls just below the original ground surface. In the third drain the stone material was only in
the base and on the top of the mounded sand on the northern edge and there was a lot less than in the first and second drains. The second drain is the richest for stone material. There are broken pebbles throughout but it is highly likely that these were broken during the excavation of the drains. One possibly reworked pebble, 11cm diameter flakes removed and battering along one edge. The area has been cleared in the past, pipes have been laid and soil dumped in the area 40m-50m south of the Bora Ring, the drainage ditches have disturbed the area at the same time as exposing stone material that was otherwise not visible on the surface. Relation to other sites in
locality; adjacent to the Lennox Head Bora Ring.
Condition. Some flattening of ring due to natural weathering and visitation. Also other disturbance, imminent danger from proximity of houses when subdivision
completed. The site was reinspected in 1984 to assess possible damage to
the site by the Ballina Shire Council during dewatering and sewerage works.
The area is further threatened by a planned housing subdivision.
Statement of significance. Few such examples of well preserved earth Bora Rings remain in New South Wales. Scientific research into their form and distribution will contribute to an understanding of their function in traditional Aboriginal society. As former ceremonial venues, such sites are of significance to local Aboriginal communities. This site has been of long term interest to the residents of Lennox Head.
Tweed Heads South
Description. The Bora Ground is designed in a semicircle with an entrance on the north-western side. The ring has a circumference of 250m; the entrance is 4m wide and is overgrown with grass, with the result that it is difficult to determine if the passageway led for any distance from the main ring. The earthen circle was raised approximately 40cm-80cm. Scattered over the whole area were various types of shells.
Condition. The site is very well preserved.
Statement of significance. The Tweed Heads South Bora Ground is an excellent
example of a ceremonial ground delineated by an earthen ring (Criterion D.2). This type of site, which is becoming increasingly rare, provides evidence of past Aboriginal ceremonial practices in south-eastern Australia (Criterion B.2). Although the full traditional significance of the site is not known, the site still retains considerable cultural significance for the local Aboriginal community (Criterion G.1). In north-eastern New South Wales the ceremonial life of the Aboriginal inhabitants has left material expression in earth rimmed Bora Rings. This site is an example of the rings whose associated ceremonies have been clearly established as part of the Aboriginal cultural heritage of the area.
Wooyung Aboriginal Place - Wooyung Bora Ground
.
Description. The site consists of midden material associated with two Bora Rings. The shell material is scattered at low to medium densities across an area measuring approximately 150m x 70m. Much of the shell material has been brought to the surface by animal diggings suggesting the presence of subsurface deposits. The midden material consists predominantly of pipi shells, with oysters and welks present in very small quantities. A small number of stone artefacts (chalcedony flakes) were noted. The large Bora Ring is clearly visible and is 20m in diameter. The smaller ring, 16m in diameter, is recorded by National Parks and Wildlife Service as being located 25m to the north. This second ring was not relocated in the field but is included in the 8ha site. The area encompasses both the midden scatter and the Bora Ring and also allows for a narrow buffer zone.
Condition. The site is overall in good condition. Limited damage to the midden deposits has occurred at the southern end of the site where a recent track has been
bulldozed. A small part of the large Bora Ring was also damaged during track construction and both rings are suffering the effects of natural erosion. With the exception of these alterations, site integrity is good with its location well away from current developments enhancing this integrity .
Statement of significance. The site is of high significance as it is rare for
intact midden deposits to be found associated with a Bora Ground. It is
also significant as it is the only double Ring Bora Ground remaining in the
region. As such it is a unique archaeological resource, particularly given
the potential for intact subsurface shell deposits to be present. The site
is of great cultural significance to the local Aboriginal community.
Bora Ridge Bora Ground
Description. Mounded earth egg shaped Bora Ring.
Upper Dyke River Area - Diamond Flat Area, The Petroi
Initiation Grounds
Description. The Petroi Site lies in the remote parts of the tablelands south of the New England National Park and consists of a stone arrangement and a Bora Ground located 800m to the north. The stone arrangement consists of a granite cairn surrounded by a circle of stone. The site is well known to the Thangetti Aboriginal people and is of similar importance as the Serpentine River Site. The last initiations were held at the site in 1924. Initiates from this ceremony are still alive and consider the site to be sacred ground. The site is one of four unusual stone arrangements found in the Ebor District, two others being located at the Serpentine River and the fourth at Barren Mountain.
Condition. The Petroi Site, including both Bora Ground and stone arrangement, was in excellent condition when last officially inspected in 1973.
Statement of significance. The Diamond Flat area is
significant because it retains a material expression and archaeological traces of the ceremonial life of the New South Wales Aboriginal people in the form of a earthen Bora ring and stone arrangement (Criterion D.2). Both structures are in good condition and represent a rare site type (Criterion B.2). This ceremonial site is very important to the Thungetti people. The site was last used in 1924 and initiates from this ceremony who are still alive consider the site to be `Sacred Ground' . (Criterion G.1). At this site is one of a complex of four unusual stone arrangement sites in the Ebor District (consisting of careful arrangements of large blocks of stone) associated with an earth circle Bora Ring. The site derives its importance from this unusual stone arrangement and from the fact that initiates from the last ceremonies apparently held there in 1924 are still living and regard the site as a sacred ground.
Woodville Bora Ground - Prosper Bora Ground
Description. Two circles, larger circle measured 10m in diameter, with a pathway of about 20m leading to a smaller 10m diameter circle.
Condition. Not highly visible, mostly washed away.
Kangaroo Flat Carved Tree and Bora Ground
Description. The site consists of a well preserved Bora Ground and a carved tree. The Bora Ring is 36m in diameter and the earthen ring itself is 11.5m wide. Three quarters of the ring is raised to a height of 15cm while the other quarter, on the eastern side, rises to height of 30cm. The earth used in this part of the ring appears to have been removed from the north-eastern side of the ring resulting in a noticeable depression in the ground in this area. The entrance to the ring appears to be on the south-western side of the ring, where there is a break of approximately 10m, between a large iron bark and wild apple tree. The iron bark is carved, apparently with a design which is reported to indicate the tribal affiliations of the site. The carving is no longer visible due to overgrowth, however, a narrow slit on the southern site of the trunk indicates the position of the carving.
Condition. Good. Bora Ring is well preserved. Carved tree is still alive, although the carving has been covered with regrowth.
Statement of significance. The site has significance to local Aboriginals. It is a well preserved example of a limited resource. Although there is little visitation care of the site has been low.
Bora Mountain Bora Ring - Chinaman's Creek Bora Rings
Description. Two Bora Grounds, one 400m north-west of the junction of Rocky River and Chinaman's Creek. The second is situated on the top of Bora Mountain. Statement of significance. The two Bora Rings are significant because of their unusual location, situated on top of high peaks (tors) immediately before the ridge falls away to the river below.
Dingo Nob Bora Ground
Description. The site is situated on the top of a hill which has a bushland setting. It has a fence line running south-east to north-west along the north side of the site. There is a large spotted gum tree on the south side of the fence which stands out from the rest of the trees. The area of the site is overgrown with grass and a few small trees
and seedlings, about thirty years old, with an outcrop of oak on the
western slope. The Bora Ring itself cannot be seen at all.
Statement of significance. This is sacred to the Aboriginal people of Tabulam as their ancestors were initiated on Dingo Nob. The last person of the Bunjalung tribe who was put through the initiations here was in 1917.
Ramah Ceremonial Ground
Condition. Poor; ring round not visible, semicircular patch of circle visible on south-eastern side.
Description. Bora earth circle and possible stone arrangement.
Statement of significance. The circle was used by Aborigines for ceremonies.
Niangala Bora Ground
Description. The environment consists of cleared woodland with grassy understorey and the geology of the area is mainly slate, basalt and conglomerate. Soil throughout the area is very fertile and the dominant species of trees and stringy bark, yellow box, iron bark, tallow wood, grey gum and scrubby oak. Because of intensive grazing of
cattle and sheep in the area, wildlife is limited to kangaroos, wallabies and possums. The Australian native birds to be found in the area are the eastern rosella, black backed magpie, king parrot, wedge tailed eagle, Australian crow, laughing kookaburra and quite a large number of small hawks. The mounds were visible thirty years ago. The smaller circle, about 3m in diameter, and the larger circle, 6m in diameter, have since been destroyed by cattle grazing over them. However, the circles can be seen throughout some seasonal changes but especially in spring when the colour of the vegetation is less green around the area of the circles.
Statement of significance. This site is of educational value to the history of Aborigines in the New England District because it could have been the last initiations held in the New England District.
Orara River Bora Grounds - Braunstone Bora Grounds
Description. The bora ring measures approximately 9m in diameter, whilst the
mound on the eastern side is about 20cm high gradually getting smaller on the western side to a height of about 10cm. No opening can be seen in the mound.
--------------------------------------------------------------------------------
[1] In my original application I was under the impression that there were sixteen Bora sites on the Register of the National Estate. Using the criteria I used for this project, I would now revise this number to fourteen.
[2] Thanks to Denis Byrne for this reference.
[3] See footnote 1.
| 
