Koey Ngurtai: the emergence of a ritual domain in Western Torres Strait

Abstract

Koey Ngurtai is a small, uninhabited island located midway between the residential islands of Badu and Mabuyag in western Torres Strait. In 2003 and 2004, 100% surveys of the islet revealed 166 cultural sites. Fifty archaeological excavations were undertaken, revealing a rich history of islet use culminating with the emergence of Koey Ngurtai as a ritual centre after 550–700 cal BP, and a proliferation of ritual structures focused on dugong hunting magic after 350–550 cal BP. Shortly after the arrival of colonial powers in Torres Strait in the 1870s, including pearl shelling and missionary activity, Koey Ngurtai's ritual status was again transformed. This paper reports on these archaeological investigations and historicises Koey Ngurtai as a ritual land‐and‐seascape.

The Queensland Museum Expedition to Ngiangu (Booby Island): Rock art, archaeology and inter-regional interaction in South-Western Torres Strait

“…Dugongs were (and continue to be) a main subsistence resource for Torres Strait Islander and Aboriginal groups and they also played a major role in religious and ritual practices (e.g. David et al 2009;McNiven and Bedingfield 2008;McNiven and Feldman 2003). Observations by King (1827:385-386) and Ashmore (1844) concerning sizeable numbers of turtles and turtle eggs and bird eggs would have made the island an attractive destination.…”

“…That both excavations on Ngiangu proved sterile restricts our ability to adequately understand and evaluate Ngiangu's position within the known periods of cultural transformations that were taking place across the Strait at c.3800-4000 BP, c.2600 BP, c.600-800 BP and c.300-400 BP (e.g. Barham 2000;Carter 2004;Crouch et al 2007;David et al 2005;David and Mura Badulgal 2006;David et al 2009;McNiven and Feldman 2003;McNiven 2006;McNiven et al 2006;McNiven et al 2009b). Although there is no visible evidence for any long-term occupation, surface materials and rock art (below) do indicate an ephemeral presence.…”

“…Thompson in Moore 1979), and stopping-off points during long sea journeys across the Torres Strait seascape (e.g. David et al 2009).…”

The ritual dugong bone mounds of Koey Ngurtai, Torres Strait, Australia: Investigating their construction

“…David et al . (2009) present a detailed synopsis of the archaeology of this islet. As the three neighbouring dugong bone mounds at Koey Ngurtai appear culturally, temporally and functionally connected, we present details of similarities and variability in their bone contents, thereby clarifying also potential impacts of ritual bone mounds on the bone contents of nearby contemporaneous domestic midden sites, a complementary relationship previously alerted to by McNiven and Feldman (2003, pp.…”

Lining the Path: A Seascape Perspective of Two Torres Strait Missions, Northeast Australia

“…1)-is bound up in cultural production and reproduction-'owned by right of inheritance, demarcated territorially, mapped with named places, historicized with social actions, engaged technologically for resources, orchestrated ritually, and legitimated cosmologically…the sea is central to identity' (McNiven 2008, p. 151). Recent archaeological research into Torres Strait Islanders' ritual sites (dugong bone mounds, stone and shell arrangements) has pointed to the deeply cosmological nature of Torres Strait Island peoples' seascapes and have demonstrated the changing and dynamic nature of marine engagements through time (see David et al 2005David et al , 2009McNiven 2003McNiven , 2008McNiven and Feldman 2003;McNiven et al 2009). Nevertheless, while archaeological work into the pre-Christian spiritual and ritual domains is well advanced, little archaeological research has been undertaken focussing on the impacts of 'Christianity' and 'Christianization' on the spiritually charged seascapes of Torres Strait Islanders (but see David et al 2005David et al , 2009.…”