Table 1 in Taxonomic revision of Australian Erythrophleum (Fabaceae: Caesalpinioideae) including description of two new species

Table 1. First Nations peoples’ utilisation of Erythrophleum species in Australia.
Language group or location (local names)UseReferencesAlawa (Marlbamba), Marra (Malbamba), Marra (Wirlwirl)Timber used to make boomerangs, woomeras, flat fighting swords, clap-sticks, and for building; resin used to affix spear heads, axe heads; leaves used to make smoke for funeral ceremoniesWightman et al. (1991), Roberts et al. (2018), Yugul Mangi Rangers (2023)Bardi (J oonggoomarr)Timber used to make clap-sticksKenneally et al. (1996)Batjamal (Melhe), Emi (Mawuny)Timber used to make clap-sticks and for buildingSmith and Wightman (1989)Belaa (Winjabarr minya, Winjabarr)Wood for long-lasting fires, timber for clap-sticks (limburr), fighting-sticks (waalu), leaves used in various cleansing smoking ceremoniesCheinmora et al. (2017)Ngarinyin (Unggarrun)Smoke (Bijagun) from leaves used for cleansing ceremoniesWilinggin Aboriginal Corporation (2012)Dalabon (Kirdidjdjirrh, Mulyurrunj, Murutilla)Gum (Marnû) eaten or boiled to make a drink, or eaten for stomach upsets; inner bark used as antiseptic wash for skin sores; resin (Kabbay, Kalanjan) from roots used to affix spear heads and woomera hooks; smoke from green leaves used for cleansing ceremonies; timber used for clap-sticks, digging-sticks, woomeras, fighting-sticks, heads of shovel-spearsSmith (1991), Bordulk et al. (2012)Djambarrpuyngu (Maypiny), Kunwinjku (Mandubang)Leaves, inner bark boiled for antiseptic wash for skin lesions; muscle and bone pain; inner bark from roots used to make smoke to stop lactation; timber used for buildingSmith (1991), Aboriginal Communities of the Northern Territory (1993)Gija (Berawooroony)Timber used to make fighting-sticks and digging-sticksPurdie et al. (2018)Iwaidja (Gardunggun / Kartungkun)Bark used to treat skin sores and boils; timber used for fighting sticks (Murrgan), harpoon point, clap-sticks (Arrilil); axe handles; resin from roots used to fasten spear heads; sticks used to pierce nasal septum; green leaves used in smoking ceremonies for cleansingAboriginal Communities of the Northern Territory (1993), Blake et al. (1998)Jamindjung (Jirrwili), Jawoyn (Marukkal), Kunwok (Mandubang)Leaves heated and applied to body to relieve pain; timber used for spear-tipsThompson (2020)Jingulu, Mudburra (Mandarrngarra)Bark of roots used to treat skin sores; leaves used to make smoke to cleanse houses during funeral ceremonies; timber used to make clap-sticks, nulla-nullas, boomerangsRaymond et al. (2018)Kriol (Ainud tri); Ritharr ŋ u/ Wä gilak (Maypiny); Wubuy (Yirrbara); Rembarrnga (Mirniyarrh)Timber used for many purposes because of strength and density; leaves used to make smoke for cleansing ceremonies; bark boiled and applied to skin soresYugul Mangi Rangers (2023)Kuku Thaypan (Ku Morteall)Leaves used to make smoke for ceremonial purposes and cleansing ceremonies; an important tree for sugarbag nestsStandley (2019)Mangarrayi (Yangarr); Yangman (Yarramala)Timber used for spear shafts, spear heads, clap-sticks (Gundarl), fighting-sticks (Barrgu), boomerangs (Barlgan); sin from roots (Gabay) used to affix spear heads; boiled bark produces red dye and treats skin ailments; leaves used to make smoke for cleansing ceremonies; gum eatenRoberts et al. (2011)Marri Ngarr, Magati Ke (Nandji Tjiwi)Timber used for clap-sticks, boomerangs, shields, heads of double-sides hooked spears, large war swords, making hammers (Nanji Pamuri) for crushing cycad seeds, firewood, carved fish-hooks; saplings used for digging sticks; smoke from leaves used in cleansing ceremonies; resin from roots used to affix spear heads and woomera shafts; leaves warmed on fire and held to head for headache reliefNambatu et al. (2009)Mudburra (Mandarrngarra)Bark of roots used to treat skin sores; leaves used to make smoke to cleanse houses during funeral ceremonies; timber used to make clap-sticks, nulla-nullas, boomerangsWightman et al. (1992)Ngalkbun (Murutilla)Leaves, inner bark and root bark used for skin lesions; muscle and bone pain; to end lactationAboriginal Communities of the Northern Territory (1993)Ngandi (Ma-mirniyarrh); Ngalakgan (Malbah)Timber used to make clap sticks, fighting swordsDaniels et al. (2019)Ngan’gikurunggurr (Mawuny); Ngan’giwumirri (Kinimannggini)Leaves used as a skin wash; stems heated to pierce nasal cavity; timber used to make boomerangs, fighting sticks, clap-sticks, digging sticks, firewood (but not when cooking); roots for spear heads; sap eaten; resin from roots used to affix spear heads, woomera pegs, plugging holes in dugout canoes; leaves used to make smoke for cleansing ceremoniesAboriginal Communities of the Northern Territory (1993), Marrfurra et al. (1995)Ngarunyman (Dilwirli)Timber used to make nulla-nullas, clap-sticks, woomerasSmith et al. (1993)Rirratji ŋ u (Buwatji, Maypiny)Timber used to make clap-sticks (Bilma), boomerangs (Galiwali); roots used to make woomera hooks and spear points and as a source of resin; leaves used during funeral ceremoniesYunupin ŋ u et al. (1994)Tiwi (Kartukunu, Pijitinga, Tumpurama)Timber used for clap-sticks, fighting-sticks, axe handles; dry logs used to carve Pukamani poles and ornamental carvings; sharpened sticks used pierce nasal septum and as needles for sewing; smoke from leaves used in cleansing ceremonies; inner bark used for skin sores; young babies waved in smoke to make them strongPuruntatameri et al. (2001), Thompson (2020)Uunguu (Winjabarr)Timber used to make fighting sticks, clap-sticks, digging-sticks and spear-heads; root-stem joints used to make number-7 boomerangsKaradada et al. (2011)Yawuru (Jun’ju and Bilamana)Timber used to make clap-sticksKenneally et al. (1996)Darwin region (–)Medicinal purposes; ceremony; utilitarian artefacts including shovel-nosed spear heads; bark gum eaten; red dye from barkClark and Traynor (1987), Dunlop et al. (1995)Kakadu (–)Leaves steamed at childbirth and death; tannin-rich bark infused in water and used for skin sores; smoke used to deter mosquitoesLow (1990)
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