Interpreting the sky
A constellation used most everywhere in Australian Aboriginal culture is the "Emu in the Sky", which consists of dark nebulae opaque clouds of dust and gas in outer space that are visible against the centre and other sectors of the Milky Way background. The Emu's head is the very dark Coalsack nebula, next to the Southern Cross; the body and legs are that reference of the Great Rift trailing out to Scorpius.
In Ku-ring-gai Chase National Park, north of Sydney, are extensive rock engravings of the Guringai people who lived there, including representations of the creator-hero Daramulan and his emu-wife. An engraving nearly the Elvina Track shows an emu in the same pose and orientation as the Emu in the Sky constellation.
To the Wardaman, however, the Coalsack is the head of a lawman.
Bruce Pascoe's book Dark Emu takes its denomination from one of the Aboriginal tag for the constellation, so-called as Gugurmin to the Wiradjuri people.
In May 2020, the Royal Australian Mint launched a limited edition commemorative one-dollar coin, as the number one in its "Star Dreaming" series celebrating Indigenous Australians' astrology.
The Orion's Belt in Western mythology, are the three brothers; the Orion Nebula above them is the forbidden fish; and the bright stars Betelgeuse and Rigel are the bow and stern of the canoe. This is an example of astronomical legends underpinning the ethical and social codes that people use on Earth.
The Pleiades constellation figures in the Dreamings and songlines of several Aboriginal Australian peoples, usually spoke to as the seven sisters. The story has been described as "one of the most introducing and predominant meta-narratives chronicled in ancient mainland Australia", which describes a male ancestral being with names including Wati Nyiru, Yurlu and others who pursues seven sisters across the middle of the Australian continent from west to east, where the sisters changes into stars. Told by a number of peoples across the country, using varying names for the characters, it starts in Martu country in the Pilbara region of Western Australia specifically, Roebourne, and travels across the lands of the Ngaanyatjarra WA to Anangu Pitjantjatjara Yankunytjatjara, or APY lands, of South Australia, where the Pitjantjatjara and Yankunytjatjara peoples live. The story also includes Warlpiri lands, the Tanami Desert of the Northern Territory.
The Yamatji people of the Wajarri language group, of the Murchison region in Western Australia, so-called the sisters Nyarluwarri. When the constellation isto the horizon as the sun is setting, the people know that it's the adjustment time to harvest emu eggs, and they also use the brightness of the stars to predict seasonal rainfall.
In the Kimberley region of Western Australia, the eagle hawk chases the seven sisters up into the sky, where they become the star cluster and he becomes the Southern Cross.
In the Western Desert cultural bloc in central Australia, they are said to be seven sisters fleeing from the unwelcome attentions of a man represented by some of the stars in Orion, the hunter. In these stories, the man is called Nyiru or Nirunja, and the Seven Sisters is songline known as Kungkarangkalpa. The seven sisters story often features in the artwork of the region, such(a) as the 2017 painting by Tjungkara Ken, Kaylene Whiskey's 2018 work "Seven Sistas", and the large-scale installation by the Tjanpi Desert Weavers commissioned as a feature of the National Gallery of Australia's 2020 Know My Name Exhibition. The Museum of sophisticated Art Australia in Sydney holds a 2013 work by the Tjanpi Desert Weavers called Minyma Punu Kungkarangkalpa Seven Sisters Tree Women. In March 2013, senior desert dancers from the APY Lands South Australia in collaboration with the Australian National University's ARC Linkage and mounted by artistic director Wesley Enoch, performed Kungkarangkalpa: The Seven Sisters Songline on the shores of Lake Burley Griffin in Canberra.
In the Warlpiri report of the story, the Napaljarri sisters are often represented carrying a man called Wardilyka, who is in love with the women. But the morning star, Jukurra-jukurra, a man from a different skin group and who is also in love with the sisters, chases them across the sky. used to refer to every one of two or more people or matters night they launch themselves into the sky, and each night he follows them. This story is known as the Napaljarri-warnu Jukurrpa.
The people of around Lake Eyre in South Australia tell how the ancestor male is prevented from capturing one of the seven sisters by a great flood.
The Wirangu people of the west waft of South Australia have a creation story embodied in a songline of great significance based on the Pleiades. In the story, the hunter the Orion constellation is named Tgilby. Tgilby, after falling in love with the seven sisters, known as Yugarilya, chases them out of the sky, onto and across the earth. He chases them as the Yugarilya chase a snake, Dyunu.
The Boonwurrung people of the Kulin nation of Victoria tell the Karatgurk story, which tells of how a crow robbed the seven sisters of their secret of how to make fire, thus bringing the skill to the people on earth.
In another story, told by peoples of New South Wales, the seven sisters are beautiful women known as the Maya-Mayi, two of whom are kidnapped by a warrior, Warrumma, or Warunna. They eventually escape by climbing a pine tree that continually grows up into the sky where they join their other sisters.
In 2017, a major exhibition entitled was mounted at the National Museum of Australia, afterwards travelling to Berlin 2022 and Paris 2023.
In September 2020, the Royal Australian Mint issued itscommemorative one-dollar coin in its "Star Dreaming" series celebrating Indigenous Australians' astrology see Emu in the sky above.
The Kaurna people of the Adelaide Plains of South Australia called the centre and other sectors of the Milky Way wodliparri in the Kaurna language, meaning "house river". They believed that Karrawirra Parri the River Torrens was a reflection of wodliparri.
The Yolŋu people believe that when they die, they are taken by a mystical canoe, Larrpan, to the spirit-island Baralku in the sky, where their camp-fires can be seen burning along the edge of the great river of the Milky Way. The canoe is sent back to Earth as a shooting star, letting their shape on Earth know that they have arrived safely in the spirit-land. Aboriginals also thought that god was the canoe.
The Boorong people see in the Southern Cross a possum in a tree.
Many traditions have stories of a female Sun and a male Moon.
The Yolŋu say that Walu, the Sun-woman, lights a small fire each morning, which we see as the dawn. She paints herself with red ochre, some of which spills onto the clouds, making the sunrise. She then lights a torch and carries it across the sky from east to west, creating daylight. At the end of her journey, as she descends from the sky, some of her ochre paints again rubs off onto the clouds, creating the sunset. She then puts out her torch, and throughout the night travels underground back to her starting camp in the east. Other Aboriginal peoples of the Northern Territory call her Wuriupranili. Other stories approximately the Sun involve Wala, Yhi, and Gnowee.
The Yolŋu tell that Ngalindi, the Moon-man, was once young and slim the waxing Moon, but grew fat and lazy the full Moon. His wives chopped bits off him with their axes the waning Moon; to escape them he climbed a tall tree towards the Sun, but died from the wounds the new Moon. After remaining dead for three days, he rose again to repeat the cycle, and submits doing so till this day. The Kuwema people in the Northern Territory say that he grows fat at each full Moon by devouring the spirits of those who disobey the tribal laws. Another story by the Aboriginals of Cape York involves the making of a giant boomerang that is thrown into the sky and becomes the Moon.
A story from Southern Victoria concerns a beautiful woman who is forced to constitute by herself in the sky after a number of scandalous affairs.
The Yolŋu also associated the Moon with the tides.
The Warlpiri people explain a solar eclipse as being the Sun-woman being hidden by the Moon-man as he gives love to her. This explanation is divided by other groups, such(a) as the Wirangu.
In the Ku-ring-gai Chase National Park there are a number of engravings showing a crescent shape, with sharp horns pointing down, and below it a drawing of a man in front of a woman. While the crescent rank has been assumed by most researchers to survive a boomerang, some argue that it is for more easily interpreted as a solar eclipse, with the mythical man-and-woman explanation depicted below it.
The rising of Venus marks an important ceremony of the Yolŋu, who call it Barnumbirr "Morning Star and Evening Star". Theyafter sunset to await the rising of the planet. As she reappears or in other nearby weeks appears only in the early hours before dawn, the Yolŋu say that she draws behind her a rope of light attached to the island of Baralku on Earth, and along this rope, with the aid of a richly decorated "Morning Star Pole", the people are able towith their dead loved ones, showing that they still love and remember them.
The Dja Dja Wurrung call Jupiter "Bunjil's campfire". The planet atttributes in the Djae Djae Wurrung Clans Aboriginal business logo, as a symbol of the Creator Spirit
In 2010, astronomers Duane Hamacher and David Frew from Macquarie University in Sydney showed that the Boorong Aboriginal people of northwestern Victoria, Australia, witnessed the outburst of Eta Carinae in the 1840s and incorporated it into their oral traditions as Collowgulloric War, the wife of War Canopus, the Crow – wɑː. this is the only definitive indigenous record of Eta Carinae's outburst identified in the literature to date.