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“When Martu paint, it’s like a map. Martu draw story on the ground and on the canvas, and all the circle and line there are the hunting areas and different waters and tracks where people used to walk, and [some you] can’t cross, like boundaries. So nowadays you see a colourful painting and wonder what it is, but that’s how Martu tell story long ago. It’s not just a lovely painting, it’s a story and a songline and a history and everything that goes with it.” 

– Ngalangka Nola Taylor and Joshua Booth

This work portrays an area of Country that can be interpreted in multiple ways. Firstly, the image may be read as an aerial representation of a particular location known to the artist- either land that they or their family travelled, from the pujiman (traditional, desert dwelling) era to now. During the pujiman period, Martu would traverse very large distances annually in small family groups, moving seasonally from water source to water source, and hunting and gathering bush tucker as they went. At this time, one’s survival depended on their intimate knowledge of the location of resources; thus physical elements of Country, such as sources of kapi (water), tali (sandhills), different varieties of warta (trees, vegetation), ngarrini (camps), and jina (tracks) are typically recorded with the use of a use of a system of iconographic forms universally shared across the desert. 

An additional layer of meaning in the work relates to more intangible concepts; life cycles based around kalyu (rain, water) and waru (fire) are also often evident. A thousands of year old practice, fire burning continues to be carried out as both an aid for hunting and a means of land management today. As the Martu travelled and hunted they would burn tracts of land, ensuring plant and animal biodiversity and reducing the risk of unmanageable, spontaneous bush fires. The patchwork nature of regrowth is evident in many landscape works, with each of the five distinctive phases of fire burning visually described with respect to the cycle of burning and regrowth.  

Finally, metaphysical information relating to a location may also be recorded; jukurrpa (dreaming) narratives chronicle the creation of physical landmarks, and can be referenced through depictions of ceremonial sites, songlines, and markers left in the land. Very often, however, information relating to jukurrpa is censored by omission, or alternatively painted over with dotted patterns.

Categories: Shire of East Pilbara (Martumili Artists)

Name: Amy French

Language: Warnman

Community: Irrungadji (Nullagine)

Biography:

“This Karlamilyi area, big land. That’s a ngurra (home Country, camp) belonging to our old people, Warnman people. We talk for our land, our jila (snake). I grew up in this Country, my Country. This land belongs to our father. In pujiman (traditional, desert dwelling) days I walked around here, used to walk up and down tuwa (sandhill) and back to the main camp belonging to Martu. We are Warnman ladies, painting Kintyre and Karlamilyi. We can share this Country.”

 - Sisters Wurta Amy French and Jatarr Lily Long

 

Wurta is a Warnman woman and custodian of the Karlamilyi (Rudall River) region. She was born in the late 1930’s at Wantili (Warntili, Canning Stock Route Well 25), and is the eldest sister of fellow Martumili Artist Jatarr Lily Long. Before Jatarr was born, Wurta lived in the Karlamily region with her parents. Following Jatarr’s birth the two sisters grew up together further east, in the area surrounding Tiwa (Canning Stock Route Well 26). Tiwa is a water source located east of Parnngurr Aboriginal Community, and just west of a culturally significant group of hills called Partujarrapirri. 

Wurta distinctly remembers one of her first encounters with whitefellas, when a plane flew overhead whilst the sisters were out hunting. Both petrified, they ran away and hid until the plane had passed. Later, her family returned to the Karlamily region for a time, moving between camps located all along the Karlamily River and up to the large salt lake, Nyayartakujarra (Lake Dora). In the late 1940’s Wurta’s family “leave Karlamilyi behind” (Wurta Amy French). Together they travelled on foot for more than 200 kilometres to Jigalong Mission, where a supply of rationed food and water was assured. There they were reunited with family members that had already moved in from the desert. Whilst living at Jigalong, Wurta’s youngest sister Helen Dale Samson was born and Wurta married her promised husband. 

In Jigalong Wurta and Jatarr transitioned to a life as a stockwoman; “In Jigalong people, kids and all used to work there, mustering in station for ration. I stopped in dormitory… with my two sister” (Wurta Amy French). From Jigalong Wurta worked on Bonney Downs Station and several stations around Meekatharra before moving to Irrungadji, Nullagine, where she continues to live with her sister Jatarr, her children and grandchildren.


Wurta and Jatarr paint individually and also collaboratively, primarily depicting their ngurra in Karlamilyi; its animals, plants, waterholes and associated Jukurrpa (Dreaming) stories. Wurta is known for her bold use of colours and surreal landscapes, blending aerial and frontal perspectives. She has exhibited extensively since the inception of Martumili Artists in 2006 in galleries throughout Australia, in Singapore and the USA.

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