In today's world, Wanjiwalku is a topic that generates a lot of interest and debate. From its origins to the present, Wanjiwalku has been the object of study and reflection by experts in different areas. Its impact on society, the economy, culture, and even politics, has been significant over time. In this article, we will explore different aspects related to Wanjiwalku, analyzing its relevance in the current context and its possible influence in the future. In addition, we will examine the various perspectives and opinions that exist around Wanjiwalku, with the aim of offering a broad and complete vision on this topic.
Norman Tindale, who had worked intensely with his informant George Dutton on the Wanjiwalku language, argued that, though separate tribes, both the Wanjiwalku and their western neighbours, the Malyangapa, spoke the same dialect.[1] Later studies by Luise Hercus and Peter Austin have determined that Wanjiwalku was a dialect of Paakantyi, while Malyangapa was morphological almost identical to the language spoken by the Yardliyawara, and to be classified as a member of the Yarli dialect cluster.[2]
Wanjiwalku lands
Country
The Wanjiwalku were estimated by Tindale to have had around 8,000 square miles (21,000 km2) of tribal land extending from the vicinity of Milparinka to White Cliffs, and running east from close to Mount Arrowsmith as far as the area near Tongo Lake. Their lands took in Yancannia and the area east of Lake Bancannia.[1]
Edward Micklethwaite Curr describing the tough environment of Wanjiwalku lands wrote that the earliest white explorer Charles Sturt almost expired there:-
The country of the Pono forms a portion of the interior traversed by Captain Sturt in 1845 and described in such dismal colours as destined to be for ever uninhabitable by civilized people. It was here that, living in an underground room as a protection against the intense heat, his nails ceased to grow; the hairs of his head split at the end; Lucifer matches dropped, from the hand, light of themselves on reaching the ground, and so on; and yet this country has been found for several years to make good sheep-runs.[3]
Crozier, H (1886). "Evelyn Creek"(PDF). In Curr, Edward Micklethwaite (ed.). The Australian race: its origin, languages, customs, place of landing in Australia and the routes by which it spread itself over the continent. Vol. 2. Melbourne: J. Ferres. pp. 152–155.
Morton, A. W. (1886). "Near the North-west corner of New South Wales"(PDF). In Curr, Edward Micklethwaite (ed.). The Australian race: its origin, languages, customs, place of landing in Australia and the routes by which it spread itself over the continent. Vol. 2. Melbourne: J. Ferres. pp. 158–161.
Newland, Simpson (1926). Memoirs of Simpson Newland. Adelaide: F.W. Preech and Sons.
Padma, Sree (23 March 2011). "Neither Sinhala nor Tamil-On Being a South Asian in Sri Lanka". The Sri Lanka Reader. Duke University Press. pp. 680–686. doi:10.1215/9780822394051-093. ISBN978-0822394051.