My fathers (i.e. male clan-mates of preceding generation) used to sing (clan songs). The old men of the Nun-dhiribala clan. They lived together. They have children (who remain in the clan). One single group. The places Yargari, N^gulur, Garayan^ga, Wurindi, Madamada, and Baygurji, all the same dreamings.

Note: The Nun-dhiribala clan is subdivided into two subclans, one centred at Wurindi and the other at the nearby place Yargari. I was told that the men Jilaga, Malayu, and Mun^gayana represent the Wurindi-based subclan and Wann^gala:di (Marcus) and Jawila (Old Bob) represent the Yargari-based subclan. For ritual purposes there are no major differences between the two subclans. Other locations mentioned, Madamada and Baygurji, are territorial centres for non-Nunggubuyu clans to the north, around the Koolatong River, owned primarily by clans which spoke Ritharngu and/or Dhay'yi. Ga:gadug (the narrator), a woman married to Laran^gana, was herself apparently from one of these northerly clans, though she grew up with the Nunggubuyu and speaks no Ritharngu or Dhay'yi. The clans mentioned (by their territorial centres) are closely affiliated as 'brother' clans for ritual purposes, symbolized by common totems (dreamings) and common (or at least associated) cycles of clan songs. The Nun-dhiribala are one of the clans of the Yirija moiety.

My fathers and father's fathers (i.e. male clan ancestors), the old men, shared the same songs and dreamings. We had the same ritual leaders. Both the Nun-dhiribala and the Nun^gudulbuy (the northern clan to which Ga:gadug herself belongs), we stay together. They all sang the same clan songs, had the same songs, the same names.

There were two old men, my fathers. They did that. My father, the old man named N^gararan^ggu, died (became bad) at the place Man^gajara (near Ngukurr settlement). As for my true father (the one who begat me), named Maralhar, he is here.

There is N^gararan^ggu, Mabun^gujiji, and him (Maralhar, see 72.1), three (fathers) altogether. Then there are my father's fathers. There is one here, Ga:rdhun. Also Gu:mulug, my father's father, the old man, also Murmir, the two of them are here together, just two father's fathers.

Note: Since Ga:gadug was herself middle-aged at the time of the taping, these FaFa-s are almost certainly classificatory, rather than being her direct ancestors. The men named in the last two segments are in the Nun^gudulbuy clan (see 72.1-2).

(I am a relation) of Ja:ji (Georgie?), of Guman^y, Jawila--that whatchamacallit, Old Bob--, of Jamba:mbunan^g, of Bi:bul, Buguji, Midhurun^gu, Ran^ggalgarin^y.

Note: These are people from the Yargari-based subclan of the Nunggubuyu Nun-dhiribala clan.

(We are) the same (clan). Just the two old men here. The country. We are here. The people (subclan) over there at Wurindi are the same as us (i.e. one clan). (See note to 72.1)

My MoMoBr-s were from the place Yinbiya, and Nun^ggarbumaji on Bickerton Island (i.e. speakers of the Anindhilyagwa language). Then there is a third place, Waldhar (territory of the Nunggubuyuspeaking Nun^ggargalug clan). We had our MoMoBr-s too, and some fathers and fathers' sisters at Waldhar. Those old people, my fathers and fathers' sisters, lots of them, the old women.

Note: We would normally expect that Ga:gadug would find that her kin in the Waldhar-based Nun^ggargalug clan would be predominantly in the categories MoMo(Br), and such avoidance categories as MoMoBrSo and MoMoBrDa (=WiMo). Ga:gadug stresses, however, her kin categorised as 'Fa' and 'FaSi' in the immediately earlier generation. For various reasons such a clan could well have some persons whom Ga:gadug would classify as 'Fa' or 'FaSi' by regular application of the terminology; moreover, the avoidance system is gradually breaking down and some 'avoidance' categories are being reclassified to permit the relevant pairs of persons to interact. In this very brief discussion, Ga:gadug has greatly simplified the nature of her relationships with the Nun^ggargalug.