Traditionally, message sticks were passed between different clans and language groups to establish information and transmit messages. They were often used to invite neighbouring groups to corroborees, set-fights and ball games.
- The oldest man (Headman) having made such a message stick hands it to the old man nearest to him, who inspects it and, if necessary, adds further marks and gives corresponding instructions. Finally, the stick having passed from one to the other of the old men present is handed to the messenger, who has received his verbal message in connection with it. If any duration of time is connected with the message, or if an enumeration of stages or camps is made, a method is used (see Australian Aboriginal enumeration) [to explain this].
Donald Thomson, recounting his journey to Arnhem Land after the Caledon Bay Crisis, writes of Wonggu sending a message stick to his sons, at that time in prison, to indicate a calling of a truce. In etched angles, it showed people sitting down together, with Wonggu at the centre, keeping the peace.
- Then he ['Goggle-Eye'] showed me a little bit of stick with notches on it, and said it was a blackfellow's letter-stick, or, as he called it, a "yabber-stick." It was round, not flat like most other letters, and was an invitation to a corroboree; and there were notches on it explaining what sort of corroboree it was, and saying that it was to be held at Duck Creek. There was some other news marked on it... 
- Devil's Pool, Australia
- Koori Mail
- National Indigenous Times Australia's largest circulating Indigenous affairs newspaper
- "Notes on Australian Message Sticks and Messengers", AW Howitt, FGS, Journal of the Anthropological Institute, pp 317-8, London, 1889, reprinted by Ngarak Press, 1998, ISBN 1-875254-25-0
- *Peterson, Nicholas, Donald Thomson in Arnhem Land, Melbourne University Press ISBN 0-522-85063-4, pp 80-81.
- "The Little Black Princess", Mrs Aeneas Gunn, p 54, George Robertson: Melbourne, 1909?