November 2021

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Nyurnma

Martu artists paint Country in all it’s different seasonal stages. Important to Martu, and to Martu Country, is the practice of waru (fire burning); a practice that assists with hunting, regenerates growth, and encourages greater diversity in plant and animal life. When Martu Country burns, mosaic fire scars are left on the Country, and patches of regeneration form a kind of mosaic pattern across the land. This is called nyurnma – burnt Country.  Waru is typically burnt in small, controlled areas, leaving a defined patchwork pattern of nyurnma in the land, across tali (sand hills), linyji (clay pans), parulyukurru (spinifex country) and pila (sandy plains). This patterning is clearly visible in Martumili Artists works, where they paint Country from an aerial perspective.

By CompNet Systems, ago

111582085870

Nyurnma

Martu artists paint Country in all it’s different seasonal stages. Important to Martu, and to Martu Country, is the practice of waru (fire burning); a practice that assists with hunting, regenerates growth, and encourages greater diversity in plant and animal life. When Martu Country burns, mosaic fire scars are left on the Country, and patches of regeneration form a kind of mosaic pattern across the land. This is called nyurnma – burnt Country.  Waru is typically burnt in small, controlled areas, leaving a defined patchwork pattern of nyurnma in the land, across tali (sand hills), linyji (clay pans), parulyukurru (spinifex country) and pila (sandy plains). This patterning is clearly visible in Martumili Artists works, where they paint Country from an aerial perspective.

By CompNet Systems, ago

111582085861

Untitled

“Christine paints the Country of her family, kakarra (east) way from Punmu [Aboriginal community]. There’s a big warla (lake) over three tuwa (sandhills).”

We’ve been in Punmu a long time. We moved from Camp 61, [an outstation on Bilanooka Station] where we were schooling the kids there. We moved to Punmu, and we stayed there. Big mob of us came back in a truck, in an old tractor with the trailer. That old truck still there at the turnoff. We came in that one now.”

– Debra Thomas, Christine Thomas’ mother

 

As a mute artist, painting is an important means of communication for Christine. She is part of the youngest generation of Martumili Artists, and like her contemporaries, Christine began to paint with her parents, grandparents and extended family. Today she most often paints alongside her partner and fellow Martumili Artist, Jason Tinker. This organic process of learning, not only about painting techniques, but also specific locations, family histories, traditional ways of life, and Jukurrpa (Dreaming) is an important way in which Martu culture is transferred intergenerationally and thus kept strong.

Christine’s subject matter is strongly informed by her traditional ngurra (home Country, camp), encompassing the area between Punmu and Kunawarritji through her father and around the Karlamilyi (Rudall River) region through her mother.   

Stylistically Christine’s paintings meld traditional and contemporary elements, demonstrating the development of her own aesthetic while continuing to reflect the powerful influence of her elders. Dotted paint applied in modern palettes depict walka (designs), iconographic forms universally shared across the Western Desert. For many thousands of years these designs have represented men and women, kapi (water sources), tali (sandhills), different varieties of warta (trees, vegetation), ngarrini (camps), jina (tracks), jila (snakes), and Jukurrpa (Dreaming) ancestral beings.

By CompNet Systems, ago

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Rockpods and reef around Bidyadanga

Bidyadanga is a community located on the Kimberley coast in Western Australia, where the Great Sandy Desert meets the sea. The word Bidyadanga is derived from pijarta/ bidyada (emu watering hole).

By CompNet Systems, ago

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Stingrays

Bidyadanga is a community located on the Kimberley coast in Western Australia, where the Great Sandy Desert meets the sea. The word Bidyadanga is derived from pijarta/ bidyada (emu watering hole).

By CompNet Systems, ago

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Turtle on the reef

Bidyadanga is a community located on the Kimberley coast in Western Australia, where the Great Sandy Desert meets the sea. The word Bidyadanga is derived from pijarta/ bidyada (emu watering hole).

By CompNet Systems, ago

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Kulyakartu

Kulyakartu is a large area in the far north of the Martu homelands, near the Percival Lakes region of Western Australia’s Great Sandy Desert. Kulyakartu is mostly flat grass Country, and is known as a good hunting area. In particular, parnajarrpa (goanna), wild cats, and lunki (witchetty grub) are found in abundance here. In the wantajarra (wet season) the dry lakes in the region fill with water.

By CompNet Systems, ago

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Kulyakartu

“Long time ago  I been there. It is my grandmothers, grandfathers, fathers, mothers country, Kulyakartu.  I am painting this particular place it keeps me connected, sense of belonging.  Tell my grandmothers story through my art.  Where she was born, I’m apart of that. 

It makes me feel proud painting.  Most important is telling the story behind the painting so people can understand where I am coming from.  Kulyakartu is our ngurra (home, country, camp).  I will continue telling the story through my art.”

– Derrick Butt

 

This painting depicts Kulyakartu, Derrick’s ancestral ngurra (home Country, camp). Kulyakartu is located in the far north of the Martu homelands, near the Percival Lakes region of Western Australia’s Great Sandy Desert. 

Kulyakartu is mostly grass Country where there is very good hunting. In particular parnajarrpa (goanna), wild cats, and lunki (witchetty grub) are found in abundance here. There is no permanent water source in Kulyakartu, so the site was visited annually following the wantajarra (wet season).

By CompNet Systems, ago

111582085885

Kulyakartu

“Long time ago  I been there. It is my grandmothers, grandfathers, fathers, mothers country, Kulyakartu.  I am painting this particular place it keeps me connected, sense of belonging.  Tell my grandmothers story through my art.  Where she was born, I’m apart of that. 

It makes me feel proud painting.  Most important is telling the story behind the painting so people can understand where I am coming from.  Kulyakartu is our ngurra (home, country, camp).  I will continue telling the story through my art.”

– Derrick Butt

 

This painting depicts Kulyakartu, Derrick’s ancestral ngurra (home Country, camp). Kulyakartu is located in the far north of the Martu homelands, near the Percival Lakes region of Western Australia’s Great Sandy Desert. 

Kulyakartu is mostly grass Country where there is very good hunting. In particular parnajarrpa (goanna), wild cats, and lunki (witchetty grub) are found in abundance here. There is no permanent water source in Kulyakartu, so the site was visited annually following the wantajarra (wet season).

By CompNet Systems, ago

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Mimih Spirit

The mimih spirit exists in a realm that runs parallel to and mirrors many facets of human life, also demonstrating the deep sense of time and place understood by Aboriginal and Torres Strait Islander people. Such spirits feature importantly in relation to Aboriginal spirituality, cosmology, social and moral tales as well as ritual. As is true with the multiple mediums employed by artists of West Arnhem Land, the development of artistic style and form is in line with an awareness by the artist that the work produced is predominantly made for a broader audience. Whether show in a national or international context these works communicate and exist in a particular space that is cross-cultural and simultaneously so particular to the Arnhem region.



The mimih sits within a complex and important pedagogical and religious body of knowledge which links Kuninjku people to their distinctive escarpment homelands. Young Kuninjku artists, or apprentices, employ the mimih as an important exercise for the practice of the rarrk technique, as it could be achieved on a smaller surface area before, being attempted in larger scale, on pieces of bark. The mimih serves a purpose for those young artists first learning to carve in a social space of sharing and innovating. The initial mimih manifestation was a large form that almost mirrored the anatomy of a human and at this stage the sculptures have been likened to morkuy carvings visible in eastern Arnhem Land. Contemporaneously, mimih are depicted in a refined, slender, even emaciated form with a broad range of facial expressions giving both individual character to, and denoting the potential volatility and humour that mimih spirits are notable for in their interaction with bininj (humans). The sculptures are frequently carved from the thin trunks of softwoods such as kapok (bombax ceiba or cottonwood) kurrajong, beach hibiscus or leichardt and are painted with earth pigments for their colouring and design.

A leading figure engaging the spirit in visual storytelling was Crusoe Kuningbal, a Kuninjku man, who while traveling was familiarised with carving styles from the east of Arnhem at the mission in Milingimbi pre-dating World War II. This showing a notable connection and interaction of different language groups across such space. As well as travel and the development of art forms being informed by cross cultural dialogues within northern Aboriginal language groups. The mimih became a valued inclusion in performance and public ceremony by Kuninjku people like Kuningbal. At times these ceremonies were performed for extended language groups in the local region.


Now a familiar and broadly depicted figure of iconography, it is important to acknowledge the development of this quite recent sculptural tradition. The depiction of this particular spirit being, once used as an addition to the sharing of song cycles and ceremony, has since been elevated to a prominent form and subject of contemporary sculpture. Variation in the creation of mimih acts as an indication of the individualism of each artist and their stylistic markers. Additionally significant to note is that in the space of the past thirty years the mimih has begun being produced by multiple language groups residing in the Maningrida area including the traditional owners of Maningrida, the Ndjébbana, speaking Kunibidji as well as Gurrgoni people who have strong ties to Kuninjku.

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*Maningrida Arts & Culture acknowledge the work of many academic and non-academic voices when writing on this topic, it is important to note Luke Taylor, who’s broad research has informed this text.

By CompNet Systems, ago