A lived phenology, Jilba Mayi
In this story, we perform sensitivity to the mayi (food) calendar whilst on the move, we notice the flowering time of plants and how, with Jarramali’s tuition, my body learns to feel and connect with ecological timeliness.
Throughout our jilba at Nyambil Nyambil, Jarramali points out many things of interest particularly seasonal mayi (bush foods) that are ‘on’. He pulls them down from trees, picks them up from the forest floor, taking a nibble, calling me over and holding them out to feel and taste. Before receiving the gift, we continue our forming habit of taking a phone camera photograph of the fruit or nut or article of interest directly in his hand or on the tree. Jarramali at times adding that we need to confer with certain oldies about that mayi’s story…
Darra (Bowara) seeds - 13/1/18
Nganjirr (grasstree) flower - 17/5/18
Figs at Banana Flat - 05/17
Wait-a-while fruits - 13/1/18
Wattle seeds cracking open - 18/10/18
Wattle blooms down on the flood plains 18/10/18
Tamarind 15/2/19
Banksia 27/7/18
Making jam with fresh Kurray (Burdekin Plum) - 1/11/18
Ecological time is pattern of cyclic seasonal types and bodily gestures triggered not by dates, but by events in the landscape.
In contrast to the Gregorian calendars which emphasize a fixed system of structural dates, Indigenous food calendars prioritise situated ecological time (Aveni, 1989). Similarly, cosmo-ecological calendars indicate sophisticated multi-decade variation in social activities triggered by astronomical, ocean and meteorological phenomenon (Carleton-Ray et al., 2016; Cochran et al., 2016; Orlove et al., 2000). On this timeliness, Joe Morrison writes,
The seasons in Australia should be defined by changes that occur in our environment, the prevailing winds and astronomy, as Indigenous people did… knowledge and management is responsive to the changes in the country, regardless of the month; changes that in many places signal actions needing to be taken (Joe Morrison, 2020)
Jilba similarly moves phenology elsewhere.
For scientists, long-term phenological records (fruiting and blossoming times of plants) are precious as they provide clearly dated indications of ecological change. Jarramali’s focus on mayi during jilba opens phenological efforts to novel affective lived encounters rich with sensory, emotional and ethical nuances. Through emplaced actions - such as eating the calendar and attending intimately to the calendar’s sensory textures and consubstantive relations - another dimension of knowledge making unfolds.
Consider knowledge-making practices associated with flavour, colour, perfume, ripeness, digestion and nutrition. And it is right here, that lived phenology practices already exist in Australia’s Caring for Country knowledge-making acts and responsibilities, these are practices emotionally and spiritually felt, and maintained with-and-through proper Bama family relations.
Flocks of Kumurbina (black cockatoos) coming east across the range to gorge on bloodwood flowers near Bangkal Ngaraan, 02/11/18.
In jilba, Jarramali senses the health of catchment country through traces of a Cassowary and its recently digested seasonal feast, 04/1/18.