Tracks Aboriginal Quotes

Australian Aborigines say that the big stories — the stories worth telling and retelling, the ones in which you may find the meaning of your life — are forever stalking the right teller, sniffing and tracking like predators hunting their prey in the bush.

Why did people circle one another, consumed with either fear or envy, when all the they were fearing or envying was illusion? Why did they build psychological fortresses and barriers around themselves that would take a Ph.D. in safe-cracking to get through, which even they could not penetrate from the inside? And once again I compared European society with Aboriginal. The one so archetypally paranoid, grasping, destructive, the other so sane. I didn't want ever to leave this desert. I knew that I would forget.

FOR THE NEXT TWO DAYS Eddie and I walked together, we played charades trying to communicate and fell into fits of hysteria at each other’s antics. We stalked rabbits and missed, picked bush foods and generally had a good time. He was sheer pleasure to be with, exuding all those qualities typical of old Aboriginal people — strength, warmth, self-possession, wit, and a kind of rootedness, a substantiality that immediately commanded respect.

In Islam, and especially among the Sufi Orders, siyahat or 'errance' - the action or rhythm of walking - was used as a technique for dissolving the attachments of the world and allowing men to lose themselves in God. The aim of a dervish was to become a 'dead man walking': one whose body stays alive on the earth yet whose soul is already in Heaven. A Sufi manual, the Kashf-al-Mahjub, says that, toward the end of his tourney, the dervish becomes the Way not the wayfarer, i.e. a place over which something is passing, not a traveller following his own free will...it was quite similar to an Aboriginal concept, 'Many men afterwards become country, in that place, Ancestors.' By spending his whole life walking and singing his Ancestor's Songline, a man eventually became the track, the Ancestor and the song. The Wayless Way, where the Sons of God lose themselves and, at the same time, find themselves.

The best-known connection between footfall, knowledge and memory is the Aboriginal Australian vision of the Songlines. According to this cosmogony, the world was created in an epoch known as the Dreamtime, when the Ancestors emerged to find the earth a black, flat, featureless terrain. They began to walk out across this non-place, and as they walked they broke through the crust of the earth and released the sleeping life beneath it, so that the landscape sprang up into being with each pace. As Bruce Chatwin explained in his flawed but influential account, ‘each totemic ancestor, while travelling through the country, was thought to have scattered a trail of words and musical notes along the line of his footprints'. Depending on where they fell, these foot-notes became linked with particular features of the landscape. Thus the world was covered by ‘Dreaming-tracks’ that ‘lay over the land as “ways” of communication’, each track having its corresponding Song.... To sing out was–-and still is, just about, for the Songs survive, though more and more of them slip away with each generation–-therefore to find one’s way, and storytelling was indivisible from wayfaring.

Steve drove the next morning as we made the turn for the Burdekin River. The single-lane dirt road, as small as it was, ended there--but we had another two or three hours of four-wheel driving to go. We navigated through deep ravines carved by the area’s repeated cyclone-fed floods, occasionally balancing on three wheels. “Hang out the window, will you?” Steve shouted as we maneuvered around the edge of a forty-foot drop. “I need to you to help counterbalance the truck.” You’ve got to be kidding me, I thought. But there I was, hanging off the side of the bull bar while Steve threaded his way over the eroding track. As we pounded and slammed our way deep into the bush, Steve talked about the area’s Aborigines. He pointed out a butte where European colonists massacred a host of the Aboriginal population in Victorian times. The landscape was alive to him, not only with human history, but with the complex interrelatedness of plants, animals, and the environment. He pointed out giant 150-year-old eucalypts, habitats for insectivorous bats, parrots, and brush-tailed possums. After hours of bone-jarring terrain, we reached the Burdekin, a beautiful river making its way through the tea trees. It was a breathtaking place. We set up camp--by which I mean Steve did--at a fork in the river, where huge black boulders stood exposed in the middle of the water. I tried to help, but I felt completely out of my depth. He unpacked the boat and the motor, got it tied and moored on the river, rolled out the swags, and lined up containers of fuel, water, and food. Then he started stringing tarps. What a gift Steve had for setting up camp. He had done it countless times before, month in and month out, all by himself, with only Sui for company. I watched him secure ropes, tie knots, and stretch canvas like he was expecting that we’d have to withstand a cyclone. It was hot, more than a hundred degrees Fahrenheit, but Steve didn’t seem to notice. Sui found a little shallow place at the edge of the river and immediately plopped herself in. I saw Steve look over at her as if calculating her chances of being snatched by a croc. Crocodiles are the ultimate camouflage attack predators, striking from the water’s edge. There would never be “down time” for Steve. No time to sit down and unwind. We were off in an instant. We grabbed Sui, jumped in the boat, and headed upstream. White Burdekin ducks startled up in front of our boat, their dark neck-rings revealed as they flew over us. Cormorants dried their feathers on the mid-river boulders, wings fully open. It was magical and unspoiled, as if we were the first people ever to travel there.

But not necessarily! Look, when construction is over, it would be very possible to grade the ground right back to its original configuration, and then cast loose rock over the surface in a way that would imitate the aboriginal plain. Dust storms would deposit the required fines soon enough, and then if people walked on pathways, and vehicles ran on roads or tracks, soon it would have the look of the original ground, occupied here and there by colorful mosaic buildings, and glass domes stuffed with greenery, and yellow brick roads or whatnot. Of course we must do it! It is a matter of spirit! And that’s not to say it could have been done earlier, the infrastructure had to be installed, that’s always messy, but now we are ready for the art of architecture, the spirit of it.

We could usually tell if it was an Aboriginal car coming, because they invariably sounded like sick washing-machines. The process of selling broken-down second-hand cars to Aborigines at exorbitant prices in Alice Springs is a lucrative business. Luckily Aboriginal people are great bush-mechanics and can usually keep them going on bits of string and wire. There was one story at Docker River, of a group of young men who bought a car in Alice, four hundred miles away, and half way home the body of the car literally fell to pieces. They simply got out (all ten of them), took off their belts, tied it all together and drove happily home.

A fully developed aboriginal has, in his own way, a vast amount of knowledge. Although it may not be strictly what is called scientific, still, it is very exact knowledge; and his powers of physical observation are developed to the utmost. For instance, an aboriginal living under primitive conditions knows the anatomy and the haunts and the habits of every animal in the bush. He knows all the birds, their habits, and even their love-language—their mating notes. He knows from various signs the approach of the different seasons of the year, as well as from the positions of the stars in the heavens. He has developed in the highest degree the art of tracking the human footprint. He knows the track of every individual member of the tribe. There is as much difference and individuality in footprints as in fingerprints. There is a whole science of footprints.