According to a Withers family descendant Fon Cathcart, who wrote a history of the Withers family in 1965, Catherine Wither’s mother, Molly Doyle, had an amicable relationship with local Aboriginal people: ‘She had plenty of Irish spirit and, though used to living in a big city, she was quite unafraid of the blacks who roamed around the homestead. I'm not very knowledgeable about a lot of Australian history myself (although have educated myself by reading quite a lot over the years), but I'm just looking at this from a practical and readability point of view and seeking input from others. Right now, it’s of great topical interest that the modern-day Taungurung Lands and Waters Council to the south, which represent the Taungurung peoples of the ‘Kulin nation’, have become the Registered Aboriginal Party (RAP) for an area including Mount Buffalo  — and this claim has been challenged by other local Aboriginal groups.

It is very important to note that Matthews’ writings, after having communicated with Dhudhuroa-speaker Neddy Wheeler, are the primary source of the term ‘Minyambuta’, and are also the sole source used by Tindale, who actually mapped it in 1974 as if the term referred to an identifiable people. Just after the turn of the century, amateur ethnographer RH Mathews interviewed a Djinning-mittang man from the lower Mitta Mitta valley, Neddy Wheeler, who said that his people spoke Dhudhuroa, and that surrounding peoples south of the Murray River spoke — at least what Mathews recorded as a ‘dialect of Dhudhuroa’ — called ‘Minyambuta.’ According to Mathews, Minyambuta was spoken from Wangaratta to Bright, to Beechworth, Mount Buffalo, and even in Benalla. Hunter and Watson had formed a pastoral company in 1839 (largely backed by the money of the Scottish landed gentry, including the Marquis of Ailsa) [3], and it was commonly believed that Barjarg Station had been cut from their pastoral holdings; and thus it was supposed that they had to be responsible for any poisoning of Aboriginal people that might have taken place. Barjarg was part of the Watson and Hunter country taken up in 1839, and was cut out of it towards the end of 1841 by William Francis Hunter Arundell, a relative of the Hunter’s. In 1930, local historian P. W. Walker wrote an account of a massacre of Aboriginal people at Barjarg (on the Broken River between Benalla and Mansfield), which had reportedly taken place some 90 years earlier. During frontier times, thousands of Aboriginal people were shot dead, driven over cliffs and poisoned. [43] Letter from George Faithfull to Lieutenant-Governor LaTrobe, Letter number No. [12] Dr Marguerita Stephens (ed) The Journal of Assistant Protector William Thomas 1839-67, Volume 1: 1839-1943, Victorian Aboriginal Corporation for Languages (VACL), Melbourne, p.8. Closer to Melbourne, the suffix was ‘—[w]illum’ (or ‘—yellum’) meaning ‘dwelling place’ or ‘—balluk’ meaning number of people. There is currently no national monument to colonial massacres of Aboriginal people. [13] This much was documented by Kenyon in his 1932 book (coauthored with R. V. Billis) The Pastoral Pioneers of Port Phillip. The research team has been contacted by hundreds of Australians offering their insights about where Indigenous groups were killed from the 18th century onwards, adding what Professor Ryan called "a more human story" to the map. Nearly all of them were suddenly taken ill, and most of them died on the spot. Australian Historical Monographs, Volume XIX, Sydney, 1941. Note, the lead reads: ". What language did the Mogullumbidj speak? [28] Journals of George Augustus Robinson (ed. This means that Stuckey’s stay on that part of the Broken River lasted a year or less. For the actual name of the Aboriginal ‘druids,’ which Thomas records as having the name Bullunger-metum (in which the suffix —metum is a cognate of the common alpine suffix —mittung), see Morey, op cit.

Now against which of these gentlemen is the charge of murder to be laid? Governor Lachlan Macquarie dispatched three military regiments to "rid the land of the troublesome blacks", according to his diary. Bunjil always married waa and vice versa. The veracity of his report was hotly challenged in the pages of The Australasian newspaper; however, it now seems that Walker had every reason to listen to the woman who told him the story in the first place: Mrs Catherine Withers. What happened to the Mogullumbidj people? Certainly, Mogullumbidj and Dhudhuroa peoples were remembered by William Barak as having visited their ‘friends at the Dandenong mountain.’ This friendship probably came from kinship ties. And they were planned in advance, "designed to eradicate the opposition". Thomas wrote that, ‘the sight was truly imposing’… Kullakullup was idolised to the point where at each daybreak people assembled in crescent rows, and sat in profound silence while, in Thomas’s words, the ‘Old Patriarch would be holding forth as though laying down some code of laws for their guidance or giving instructions… I often endeavour’d to catch his words and pencil them down as well as I could but in vain, the old Idol and Chief would immediately stop on my approach.’ [39]. In a note at the bottom of a page on the ‘Mokalumbeets’, Barwick has written ‘Mo-gullum-bitch tribe of Buffalo Rivber – name of language was Yambun  (Shaw to Howitt 27.7.00) (says Barak), and in pencil ‘Barak info in 1900 letter Shaw to Howitt named language of Mogullumbitch is Yambun’. 27. in Thomas Francis McBride (ed.) [6] Now, I can hear some brains ticking over, and you’re thinking — what about the Mogullumbidj?

There have been as many as 500 massacres of Aboriginal and Torres Strait Islander peoples in Australia. The researchers now need additional funding to begin studying massacres of Western Australia's population, and Professor Ryan said she thought the number of sites could rise to 500. When the revered head man of the Mogullumbidj, Kullakullup, came to Melbourne in March 1845, [38] he was of advanced age, but hundreds of people from different Kulin groups assembled at what is now Yarra Bend park to receive his teachings.

The debate about which broader group name should be associated with the people of Mount Buffalo is still continuing among Aboriginal groups today. Is the division pre- and post-federation really useful in this context? A scholarly source states that it occurred.