Traditional Aboriginal Use
Australian Aborigines have eaten native animal and plant foods for an estimated 60,000 years of human habitation on the Australian continent (see Indigenous Australian food groups, Australian Aboriginal sweet foods). Various traditional methods of processing and cooking are used. Toxic seeds, such as Cycas media and Moreton Bay chestnut are processed to remove the toxins and render them safe to eat. Many foods are also baked in the hot campfire coals, or baked for several hours in ground ovens. ‘Paperbark’, the bark of Melaleuca species, is widely used for wrapping food placed in ground ovens. Bush bread was made by women using many types of seeds, nuts and corns to process a flour or dough to make bread.
Aboriginal traditional native food use has been severely impacted by non-indigenous immigration since 1788, especially in the more densely colonised areas of south-eastern Australia. There, the introduction of non-native foods to Aborigines has resulted in an almost complete abandonment of native foods by Aborigines. This impact on traditional foods has been further accentuated by the loss of traditional lands which has resulted in reduced access to native foods by Aborigines and destruction of native habitat for agriculture.
The recent recognition of the nutritional and gourmet value of native foods by non-indigenous Australians is introducing native cuisine to many for the first time. However, there are unresolved intellectual property issues associated with the commercialisation of bushfood.
Read more about this topic: Bushfood
Famous quotes containing the words traditional and/or aboriginal:
“There are two kinds of fathers in traditional households: the fathers of sons and the fathers of daughters. These two kinds of fathers sometimes co-exist in one and the same man. For instance, Daughter’s Father kisses his little girl goodnight, strokes her hair, hugs her warmly, then goes into the next room where he becomes Son’s Father, who says in a hearty voice, perhaps with a light punch on the boy’s shoulder: “Goodnight, Son, see ya in the morning.””
—Letty Cottin Pogrebin (20th century)
“John Eliot came to preach to the Podunks in 1657, translated the Bible into their language, but made little progress in aboriginal soul-saving. The Indians answered his pleas with: ‘No, you have taken away our lands, and now you wish to make us a race of slaves.’”
—Administration for the State of Con, U.S. public relief program. Connecticut: A Guide to Its Roads, Lore, and People (The WPA Guide to Connecticut)