List of common Noongar words and its different versions in the three dialects

^[9]

After colonisation, the number of fluent Yued speakers fell due to cultural assimilation policies which prevented Aboriginal people from practising their native language.^[10] As a result, contemporary Yued people speak a dialect of the English language known as Aboriginal English with very few fluent speakers left.^[11]

Significant geographical locations

Multiple geographical sites are classified on the Aboriginal heritage listing sites under the Yued Indigenous land user agreement, indicating its importance to the Yued people.

Mythological beliefs

A spirit that is central to the culture of Noongar people, and the Yued people, is the Rainbow Serpent.^[20] Whilst the mythological figure is common to many Aboriginal Australian cultures, in Noongar culture this deity is referred to as Waugal (alternatively spelt as Waakal, Waakle, Waagal and Wogal).^[21][22]

The significance of Waugal to the Yued people arise from their belief that the serpent created the Moore River, leading to the river to be referred to as a Dreaming Track.^[23] The river was important for many activities of the Yued people, as a meeting, camping and birthing sites.^[24] There is common belief that the Waugal permanently resides in the deep river pools in the vicinity of the Moore River^[25]

Social hierarchy

The Yued Region followed a social hierarchy that included six classes or sections of people, with inheritance determined by the mother's division class.^[29] These classes, which also acted as family names, are:

• Tiraop
• N-Oiognok
• Palarop
• Tondorop
• Mondorop
• Jiragiok

Rules for marriage between classes were specific, with only certain classes being able marry into each other. For an example, individuals could not marry into the same class.^[29]

Culture during European settlement

Whilst cultural assimilation policies such as the taking of the Stolen Generations reduced cultural practices, some Yued people escaped to reserves and river sites where they could maintain elements of traditional lifestyle.^[30] One recorded practice included initiation ceremonies for young boys entering manhood.^[31]

New Norcia

In 1845 a Catholic Missionary party led by Rosendo Salvado, a Spanish Benedictine monk, established themselves on the bank of Moore River.^[38] Salvado aimed to convert Aboriginal people and equip them with supposedly 'Western' skills like farming without compromising their Indigenous identity.^[39] Salvado recruited Yued people from Gin-Gin and Moora, providing them with housing and land to practice farming skills, and hiring some as mission employees.^[40] The community developed into the monastic town of New Norcia, a prominent town of the Yued region.

By 1847, some Yued people allowed their children to live with the monks. New Norcia Mission began housing and teaching young boys, as Salvado believed the centre could not cater to girls (a sentiment which was overturned in 1861). The mission gave Indigenous children a structured education, responsibilities through chores, and lessons in sport and musical instruments.^[41] To raise funds for the mission, Salvado picked 5 Yued children to take to Europe to showcase the successful conversion of "Native" children to the courts of Europe.^[42] By 1858, 92 Aboriginal people (including 26 children) from Moora and Gin Gin resided in the New Norcia community.^[43]

Conflicts later arose within the New Norcia community, with Aboriginal residents resenting the lack of care due to the reduction of government subsidies and changing direction of the mission.^[44] In 1911, residents were encouraged to leave the mission, leading to some finding jobs on the outskirts of the Perth metropolitan area and others finding dwellings on the fringes of town.^[45]

Fringe dwelling

Soon, other Yued people joined the residents leaving New Norcia and establishing dwellings in the outskirts of towns such as Moora.^[46]

The 1905 Aborigines Act contained legislation to reduce interactions between Aboriginal people and settlers, and many Yued people created dwellings in the outskirts of town, called reserves.^[47][48] This led to the creation of Karramarra reserve by the state department in 1916.^[49] Other well-known reserves include Moora Reserve, Mogumber reserve and Walebing reserve, which became a permanent basis for Yued people after the break-up of Moora Camp in 1920.^[50] Due to the high concentration of these reserves near the district of Moora, it was established as the centre of Yued Region by its Aboriginal community.^[38] Last names of Aboriginal people who were pioneers of the Moora District include Jackamarra, Taylor, Spratt, Narrier, Anderson, Headland, Yappo, Warrell, Wyatt and Boota.^[51]

Living conditions within the camps were poor, with records stating that Aboriginal residents often came into town to beg for food and many townspeople complained about the lack of hygiene and the degree of feuding within these reserves.^[52] However, these camps facilitated a means for Yued people to maintain some traditions during times of government forced assimilation.^[30]

Development of settlement camps

In 1915 the Western Australian government established Carrolup settlement as a further instrument of its assimilation policies to segregate Aboriginal people from the wider community.^[53] This was followed in 1918 by Moore River settlement camp, constructed near Moore River.^[54] This camp held Aboriginal people from other groups residing in the Yued region as the facilities catered for 400 people from Gingin (a major town in Yued region) to Northampton including children from Murchison district.^[55]

During the 1960s, general rights and living conditions for Yued people improved due to the repeal of the 1905 Aborigines Act and the closure of settlement camps.^[56] Moora Shire Council approved the erection of transitional homes for Aboriginal families, reducing the need for fringe dwelling.^[57]

Unemployment

During much of the twentieth century the Yued region was characterised by high Aboriginal unemployment rates. Contributory factors included social racism and the strictures of 1905 Aborigines Act, which tried to confine Aboriginal people to the settlement camps, prevent their freedom to find jobs and reduce the land upon which they could farm.^[58]

Other factors which increased unemployment included increased competition due to increased immigration from southern Europe, and economic uncertainty created by the Great Depression.^[59][60] Many Yued people relied on government rations and small payments or 'rewards' collected through conducting menial jobs for settlers such as collecting firewood in return for tobacco.^[61][62] Some also made an income through selling propsticks, a common object traded by Aboriginal people at the time.^[63] Records in 1970 show that of 260 Aboriginal people in Moora, only 35 were employed and approximately 100 others were in need of jobs.^[64]

Programs to resolve cultural issues

In 1980s, Yued leaders began to explore the idea of initiating vocational skills classes to resolve unemployment and the lack of cultural cohesion within the Yued community.^[65]

In 1985, Yued descendent Wendy Passamani initiated one of the first self-employment schemes for the Yued people in Moora. This course was designed for members to gain skills in spinning wool and using weaving frames and looms to produce textiles. Over time, interest in the program waned and it was shut down.^[65]

In 1986, cultural awareness programs in school, especially the St Joseph School were led by Yuat elder, Edward (Ned) Mippy, to reacquaint Yued children with their culture. Activities offered including teaching children the Yued language, recounts of Dreamtime stories and skills in bushcraft, using spears and boomerang.^[65]

Aboriginal population according to 2016 census

According to the 2016 census, the Aboriginal population in the Yued region varied from 2–3% for most towns, with the exception of Moora where 13.4% of the population stated that they were Aboriginal.