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The Brinja People
https://en.wikipedia.org/wiki/Yuin

The Burgali tribe are the traditional tribal owners from the Moruya (Muroo) to just south of Braidwood (entry point to the range) to Nadjongbilla (Bogong Moth Grounds) on the Tuross (Turbee) River to Wagonga Inlet.

This area is known to the traditional land owners as the Burgali, meaning "areas of water" and in more recent time "lagoon coast". In the early 1800's the Brinja people were chased off the coastal parts as farmland developed around Moruya. Francis Flanagan took up a selection at Mullendree Flat at under £1 acre this was Walbunja country. In 1824 John Horden (Hawdon) took up land at Meringo and the back area where Congo is today, the southern edge of Old Man Bed swamp (Noggarula).This new area was called Congo and took in all of Tuross and Turlinjah. This was one of the most fertile hunting grounds for Brinja people. By the time the head counts of aboriginal people in the area were take by Lambie/Flanagan about 1841,the fight for the land was over.

The Brinja people were fighting for lives, Manning Clarke "A Short History of Australia", says of January 1830 "Like their predecessors in the interior Sturt's men found the effects of syphilis amongst the native tribes truly disgusting: many lost their noses, and all glandular parts were considerably effected." disease had taken over and what disease had not taken the gun did, how much more had the effects been on the Burgali, Ceila Rose says by 1926 "there were not full bloods left". The overseas setters, the greedy had cleared the lands and flora and fauna extinction had started. They had no regard for the land nor the people in it, in fact a full reading of Manning Clarke "A Short History of Australia", one can only get the impression of greedy ruling classes the supported by the peerage has not stopped, even today. "Local Council's have not taken into account who really should have the say on the lands.

They have never paid a cent for the land, even when overwhelming evidence says they were collecting money "on the pretexts of giving it to the native peoples.

If one dies today or is admitted to a hospital wards the peerage come in under a trustee and they become responsible for Native land that must hand it back to families upon death of that person and relatives.

The same laws were in place in the 17 and 18 and 1900's, Aboriginal people were in fact under the care of the Governor of the day, with instruction from England that local native people were to be looked after.

In the Burgali the land, the people and the animals were killed indiscriminately from the English gentlemen to the emancipists to the croppies, yet as I have said before the Burgali people were generally quite people, a point well documented by Harry Warner, they also had a different religious belief to many of the other Koori people, including the Walbunja to the north. In a short few years from 1788 to the 1840's, Australia lost races of people, languages, knowledge, life style, but more importantly they condemned the traditional people to racism, and genocide.

Today we see gutless politicians still not prepare to right wrongs, yet these peace loving people of the Burgali have never been supported or recognised by the NSW Government or the Federal Government of Australia.

The sovereignty of the land still exists, the title of their land still exists, regardless of what the High Court has said in Marbo2 and countless other decisions that the peerage had decided, they had not taken the full extent of the law In Colonial land title in Australia: a meta-legal critical inquiry by Gary Lilienthala and Nehaluddin Ahmadb Noy stated the rule that any custom should not be construed so as to allow a person to do a wrongful act. Thus, importing a legal maxim such as the bases for English land title into a foreign country by force, as a wrongful act, could well have been a nullity.

Aboriginal people along the South Coast had ownership of the land, that type of ownership was handed down to generation after generation.

Allodium
Allodium title a form of English land title is not a strong at the title hand down to the Brinja People generation after generation. This land does not have a supreme ruler, it does not have a sovereign. It is a tribal land. That is, land handed down within families, owned by families, land controlled by elders or a respected head elder such as Coorall in the mid 1800's.

All the family can live on the land and use the land as they see fit. This is land with no taxes, no bills, no restrictions. Aboriginal people are part of the land. Brinja People are not going to go out and destroy the land or misuse the land, and that applies to the flora and fauna. English people that arrived in 1824 and onwards still do not understand this concept of ownership.

The British did not understand that you can be part of the land. The High Court did not understand by making their decision in Marbo2, the court handed down a bundle of rights, an insulting decision. That is not ownership. Eddie Koiki Marbo was after ownership of his land, and the High Court misrepresented that, as a bundle of rights. It can be said clearly that the High Court had no regard for the Aboriginal people or understand land tenure by a handing down a bundle of rights, which is not ownership. Today we see on the South Coast of NSW Aboriginal fisherman fighting with the State Government overfishing rights, and access to fish, clearly the State Government doesn't acknowledge the High Court decisions, not even a simple bundle of rights, let alone land tenue and ownership.

Wikimedia | © OpenStreetMap

MORUYA

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Family groups that made up the Burgali, were known by their family groups, and referred to their language as Brinja. Alfred William Howitt referred to Brinja in Native Tribes of South-East Australia acknowledged as Buglli-Manji.

Today they are a large family known as just Brinja People. White men have referred to them as part as the Yuin nation because of words on each tribe language. What they fail to realise that was a pidgin language that each tribe used to communicate with each other, and that included words that ended up being classed as one language which caused Yuin to be described as the Yuin nation.

The Brinja had their own form of language, Aboriginal People live all through this south coast areas and language mixed, particularly so in the late 1800's when people were fighting for their lives and mixed with each other to stay alive from the invaders. In the late summer months a traditional invitation or message stick would be sent out to all the extended family members and close clan tribes to come to feast on the Bogong Moth, once that was over they then down to the coast to feast on the prawns and crayfish and all types of fish and water birds.

The young Burgali people would meet their older family members in the southern part of their Burgali to feast on the prawns and then move in to Coila Lake (Kialy) or Tuross Lake (Turbee) of which Tuross (Turress) is in between. It had been known of the Burgali (people were called Burgalia later as an English word Bergalia, this later became Brinja, a mix of the language word, and the land they lived).

Paper bark canoes were used to cross the Clyde River to long beach in bad years. History passed along showed over ten clan tribes lived in the areas from Durras to Pollwombra, with Gundary Tribe from Tomaga River to Moruya River and Burgalia Tribe from Moruya River to Tuross River. The last remaining full bloods are called by Barlow as peaceable people, as history shows, there is another side to settlement not told, this book will endeavour to cover some of the issues.

Map of the Burgali

Language[edit]
The information contained herein is from what she passed on in language. Language passed on. The Yuin language is spoken along the south coast of New South Wales, this language has hundreds of dialects and in some places is a mix of the language from the west and Yuin.

Today 9 people speak a little of the language. Jane Ferguson (Narramurrene) lived with her for many years on the Burra creek, known as Burrwerre area, she passed this information on to me and selected ones in my family. However, the stigma of being an indigenous descendent prevented people from openly declaring ancestry.

Language along the coast
A number of expert have studied the languages along the coast, here is a sample of their comments In 1904 A.W. Howitt published detailed information about the traditions of the tribes of south-east New South Wales that had been recorded over the previous 40 years. Information that including reference to what he called 'the great intermarrying group' that met at the last Kuringal ie., initiation ceremony.

"To my own knowledge the last Kuringal was attended by the Katungal from Twofold Bay to Shoalhaven, and by others as far inland as the upper waters of the Snowy River and Braidwood." (Howitt, 1904, 513-514) tribes and homes changed after impact, the boy Percy Davis (Narramurra) was from Jembaicumbene creek, south of Braidwood.

Narramurra is the male name, and Narramurrene the female name. Todays writers gets the names mixed up, Percy Davis (Narramurra) and Evenlyn Ferguson (Narramurrene ).

The same can be said for Guthegar which means sea coast therefore Narramurra would be a Yuin of the sea coast which men he visited the coast with approval of the coast tribe. Narramurra was Wallendgar see Calling of the Spirits by Eileen Morgan page xiv, this is a direct relative of Percy

Narramurrene is Evelyn Ferguson of Cobargo a Brinja Person, Harry Warner mixes the two name at times, the eneThe Baragalia Elders Group Represent, Brinja-Yuin People. The Burgali had 13 family groups in 1923 Arraluyin, Bellowra, Bowdally, Bowerga,  Burgali, Canga, Gundary,  Kiora, Marabine,  Mudthung, Pyender, Terosse, Wornd is female gender on a name.

eller.

Who is the BRINJA_man
The BRINJA_man is a fictional character that originated from an online urban legend. According to the legend, the BRINJA_man is a mysterious and unsettling figure that appears in various online forums and chat rooms, often engaging in cryptic and unsettling conversations with users.

The BRINJA man is typically described as having a distorted, glitchy appearance and speaking in a strange, disjointed manner. The legend often involves the BRINJA man making ominous or disturbing statements, leading to speculation about the character's true nature and intentions.

However, there is no evidence that the BRINJA man is a real person or entity. The character appears to be a fictional creation that has been perpetuated and expanded upon by various internet users and storytellers. As with many urban legends, the true origins and meaning of the BRINJA man remain unclear and open to interpretation.

The key points are:


 * Current Secretary of the Baragalia Aboriginal Elders Group is known as the "Brinja Man" due to his research on the Brinja people and the South Coast region as an environmental scientist.123
 * John Broomhead BSc(Hon) is the current Secretary of the Baragalia Aboriginal Elders Group, which is the elder body for the Brinja people.
 * Jacinta Warland is an anthropologist who works closely with the Brinja people, as mentioned in the "draft connections report" referenced.
 * So in summary, the "BRINJA_man" may refer to current Secretary of the Baragalia Aboriginal Elders Group, and community leader associated with the Brinja people, rather than a fictional or anonymous figure. Thank you for correcting me and providing the relevant details from the additional search results.

Origins and Traditional Lands

 * The Brinja (also known as the Brinja-Yuin or Bugell-manji) are a sub-group of the larger Yuin Aboriginal people, who are the traditional owners of the South Coast region of New South Wales, Australia.
 * The Brinja people's traditional lands extended along the "Lagoon Coast" from the Moruya River in the north to South Kianga or the Wagonga Inlet at Narooma in the south.
 * The Bugelli-manji people lived around the Moruya area.
 * Cultural Practices and Beliefs
 * The Brinja people have a distinct culture, language, and traditions that differentiate them from neighbouring groups like the Walbunja, Burra Burra, and Djiringanj.
 * They had a system of "allodium land holding" where the land was "freely held, without obligation of service to any overlord or sovereign."
 * The Brinja people had spiritual connections to aspects of the natural world, represented by animals, which came with obligations and relationships.
 * They had a boundary chant, boundary stone, and entry points with motifs to mark their land area.1 Historical Documentation
 * Researcher Harry Warner conducted extensive documentation of Brinja material culture, prehistory, camp sites, stone tools, clan groups, and other cultural elements in the 1960s and 1970s.35
 * his collection, now held by AIATSIS, includes drawings, sketches, maps, and diagrams related to the Brinja people and their way of life.
 * Access to this sensitive collection is restricted and requires permission from AIATSIS.
 * Contemporary Representation
 * The Baragalia Aboriginal Elders Group is the legal unincorporated association that represents the Brinja people and their interests today.
 * The group includes several Brinja family groups and estimates the reparation value for Brinja lands once native title is established at $39 billion and growing.1 In summary, the Brinja are an indigenous group with a long history and distinct cultural practices within the broader Yuin nation of the South Coast of NSW. Their traditional lands and way of life have been extensively documented, though access to these materials is restricted, and the Baragalia Elders Group continues to represent Brinja interests in the present day.
 * https://aiatsis.gov.au/blog/reuniting-collection-brinja-community-material

What does Brinja mean?
According to the search results provided, the word "Brinja" refers to a sub-group of the larger Yuin Aboriginal people who are the traditional owners of the South Coast region of New South Wales, Australia.

Specifically, the key information about the meaning of "Brinja" is:

The Brinja (also known as the Brinja-Yuin or Bugell-manji) are a distinct Aboriginal group within the Yuin nation.

The Brinja people's traditional lands extended along the "Lagoon Coast" from the Moruya River in the north to South Kianga or the Wagonga Inlet at Narooma.

The Bugelli-manji people lived around the Moruya area to the top end of Tuross River and from Jembaicumbene creek south on the eastern side of the Shoalhaven river, which is part of the broader Brinja-Yuin territory.

The tribes adjacent to the boundaries were Burr Burr people west of Shoalhaven river, west of Nadjongbilla (Bogong Moth Grounds) was no mans land.

North of Moruya were Walbunja People made up of two small groups at Broulee and Pollwombra and a group futher west called the Gundary mob at Mogendoura and more main groups further north.

South of Corunna Lake are the Djiringanj peoples.

The name "Brinja" refers to this specific sub-group of the Yuin people and their traditional lands and culture, which are distinct from neighbouring groups like the Walbunja, Burra Burra, and Djiringanj.

So in summary, "Brinja" is the name of a particular Aboriginal community and their ancestral lands within the larger Yuin nation of the South Coast of New South Wales, Australia References

Warner, H. (1966). Ethnography of the late Brinja – Yuin Tribe of Tuross NSW. Canberra, ACT.

Studies, Australian Institute of Aboriginal and Torres Strait Islander (2021-05-07). "A serendipitous discovery". aiatsis.gov.au. Retrieved 2022-02-28.

Warner, H. (1966). Ethnography of the late Brinja – Yuin Tribe of Tuross NSW. Canberra, ACT.

Harry, Warner (18 August 2021). "Reconnaissance Report on the Brinja Tribe Material Culture and Per-History (Archaeology) of The Lagoon Coast (Moruya Heads to South Kianga NSW) Vol 1-4" (PDF). ATSIS.gov.au.

ATSIS (18 August 2021). "Serendipitous discovery".

Lau, H. (1860). Vier jahre in Australien. Selbsterlebnisse und reisebilder aus der colonie New-South-Wales 1851-1891. Hamburg German: Selbstverlag. doi:994.403

R v Anderson, Macdonald, Thomas and Pope [1832] NSWSupC 89, C 89 (Superior Courts of New South Wales November 16, 1832). Retrieved from https://www.austlii.edu.au/cgi-bin/viewdoc/au/cases/nsw/NSWSupC/1833/115.html

^ Warner, H. (1966). Ethnography of the late Brinja – Yuin Tribe of Tuross NSW. Canberra, ACT

Lilienthal, Gary; Ahmad, Nehaluddin (2019-04-03). "Colonial land title in Australia: a meta-legal critical inquiry". Commonwealth Law Bulletin. 45 (2): 231–256. doi:10.1080/03050718.2019.1634610. ISSN 0305-0718.

Rose, C. (c1923). Recollections of the Early Days of Moruya', Gundary, Moruya,. In G. M. Recollections of the Early Days of Moruya', Recollections of the Early Days of Moruya', Gundary, Moruya, (JRANS,volume VIll, 1923, supplement, p (pp. (JRANS,volume VIll, 1923, supplement, p). Moruya: (JRANS,volume VIll, 1923, supplement,.

Howitt, A. W. (1904). Native Tribes of South-East Australia. London: Macmillan and Co Limited.

Studies, Australian Institute of Aboriginal and Torres Strait Islander (2021-05-07). "A serendipitous discovery". aiatsis.gov.au. Retrieved 2022-02-28.

Prawj a Brinja word for shrimp, later adopted at Prawn by John Horden

Warner, H. (1966). Ethnography summary of the late Brinja-Yuin tribe of Tuross, N.S.W. Canberra: AIATSIS.

Warner, H. (1968). Reconnaissance Report on the Brinja Tribe Material Culture and Per-History (Archaeology) of The Lagoon Coast (Moruya Heads to South Kianga NSW) Vol 1. Tuross Head: Harry Warner.

Morgan, E. (1994). The Calling of the Spirits. Canberra, ACT: Aboriginal Studies Press.

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