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.
“In the Dreamtime there were two men [Wati Kujarra (Two Goanna Men)], an old man with ngarnkurrpa (beards) and his brother living there at Punkulyi. They dreaming in Parnngurr area. They yapu (hill, rock) now. They been digging for water. They dug all the parna (dirt) out of the ground, digging and searching for water. They got tired and stayed there. They still there.”
– Cyril Whyoulter
Punkulyi forms part of the Mackay Range, south west of Parnngurr community. Cyril’s grandmother and great grandmother were born around this Country, and through them this area forms part of Cyril’s ngurra (home Country, camp).
As Cyril describes, Punkulyi features as an important site in the Wati Kujarra Jukurrpa. Wati Kujarra (Two Goanna Men) is a central Jukurrpa narrative for Martu. The Wati Kujarra existed as half men, half goanna. They were responsible for the creation of many land features in Martu Country, including Punkulyi, where they remain as rock forms today. Wati Kujarra is a ngurlu (sacred, taboo) men’s story, and for this reason much of the content is only shared with initiated men.
“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.
“This is my Grandmother’s [Bugai Whyoulter’s] Country, my Country. Wantili (Warntili, Canning Stock Route Well 25) is old Law Grounds from Dreaming days and very important to Martu people. My grandmother always tells me about Wantili because she grew up around Wantili. It is close to her birthplace and is her ngurra (home Country, camp). She was a young girl walking around at Wantili. Her family would travel between Wantili, Kaalpa, Juntu-juntu, Raarki, and Wuranu Wells along the Canning Stock Route. Big mob of people they been walking around there. She saw whitefellas there for the first time, Canning mob when they were traveling up and down the stock route with the bullock. They were running away from those whitefellas, watching them from a distance. She was a teenager when she was travelling around there with her four mothers and one daddy. They used to travel around in family groups, Bugai and Jakayu [Biljabu], and Jakayu’s nyupa (partner) Phillip Biljabu. They met Kumpaya [Girgirba] coming from Kun Kun (Kuny-Kuny), Kunawarritji area. Bugai returned to the Wantili area as a young woman, when she worked driving cattle along the Stock Route.
Wantili is good for painting and telling stories. Our stories are still strong. I wanted to take Bugai back to Wantili. It is an important place; she hadn’t been there for a long time. My nana [Pinyirr] Nancy took me there as a young boy. Bugai is the older sister of Nancy. I been… three times going there. It’s important that place, out a long way from Newman… Those old people like going to Wantili, where the creation started. Jakayu and Kumpaya… them two aunties told me a story about Dreamtime, and how important Wantili was. People from different tribes…from all over the place could come there for the initiation ceremony. The Jukurrpa (Dreaming) stories from Wantili are just for Martu but the site is open, and anyone can go there.
It’s a lovely part of the Country to take the kids for a swim. The place has changed. The water used to be muddy like chocolate, now the water is clear. Maybe from climate change, maybe from mining, maybe from something else. The changes don’t have to be bad; the landscape is always changing, same way as Martu people. It’s good to make work sitting out in Country, but I can make these paintings anywhere, just like those old people. Wherever I am, painting Country takes me back there in my head, back to Jukurrpa times, back to pujiman (traditional, desert dwelling) days when my grandmother walked around there, and back to days going there for a swim as a kid. I hope this painting carries people there too. I’m proud to be able to share my culture and stories with younger Martu people and whitefellas.”
“When I was a young girl, I walked everywhere, travelling along the Canning Stock Route. I walked north and west, around Wana warla (lake). I grew up around there, going right around that Country and all the way back to Kunawarritji. But once I became a woman I stopped travelling and just stayed around Kunawarritji.
[At] Kunawarritji, all the Minyipuru (Jakulyukulyu, Seven Sisters) mima (women) there. He been chase them, Yurla.”
– Kumpaya Girgirba (Girgaba)
Kunawarritji is an important site in the Great Sandy Desert where multiple stories and histories intersect. Originally a spring water and major Martu pujiman (traditional, desert dwelling) camping site, at the turn of the 20th century Kunawarritji was converted into a well along the Canning Stock Route. Each year throughout the 1930-50s, the well became a site of contact between the drovers, their cattle, and desert families like Kumpaya’s. Kumpaya was born at Kiwirrkurra, 350 kilometres east of Kunawarritji. She grew up in the Country between these sites, and from an early age she and her family had encounters with drovers along the Canning Stock Route. In her paintings for this area, Kumpaya frequently depicts the waterholes between Kunawarritji and Punmu that she travelled between as a young woman. These water sources include Wuranu (Canning Stock Route Well 29), Juntu-juntu (Canning Stock Route Well 30), Mujingarra, Yurrunguny, Papuly, Nyipily (Nyipil, Canning Stock Route Well 34), Pikarnu, and Yalta.
As Kumpaya describes in her account, Kunawarritji features in the Minyipuru (Jakulyukulyu, Seven Sisters) Jukurrpa (Dreaming). Minyipuru is a central Jukurrpa narrative for Martu, Ngaanyatjarra, Pitjantjatjara and Yankunytjatjara people that is associated with the seasonal Pleiades star constellation. Beginning in Roebourne on the west coast of Western Australia, the story morphs in its movement eastward across the land, following a group of women as they walk, dance, and even fly from waterhole to waterhole. As they travelled the women left markers in the landscape and create landforms that remain to this day. During the entirety of their journey the women are pursued by a lustful old man, Yurla, although interactions with other animals, groups of men, and spirit beings are also chronicled in the narrative. The Minyipuru travelled to Kunawarritji from Nyipily (Nyipil, Nibil, Canning Stock Route Well 34), and transformed themselves into a distinctive group of trees that remain in the area between these two sites. From Kunawarritji Yurla followed the sisters to Pangkapirni, where he finally caught one of the women.
Today, Kunawarritji is a site of return, a place where people came back to continue their life in the desert with the formation of Kunawarritji Aboriginal community in the early 1980s. The community’s cultural significance endures, with the population swelling up to 1000 during cultural business.
“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.
“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.
“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.
“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.
“Bugai always tells about Wantili (Warntili, Canning Stock Route Well 25) because she grew up around Wantili. Her family would travel between Wantili, Kaalpa, Juntu-juntu, Raarki, and Wuranu Wells along the Canning Stock Route. She paints around Wantili. She saw whitefellas there for the first time, Canning mob when they were travelling up and down the stock route with the bullock. She was a young girl walking around at Wantili. Big mob of people they been walking around there. Canning and his drovers were travelling, making the road. They were running away from those whitefellas, watching them from a long distance. She was a teenager when she was travelling around there with her four mothers and one daddy. They used to travel around in family groups, Bugai and Jakayu [Biljabu], and Jakayu’s nyupa (partner) Phillip Biljabu.”
– Bugai Whyoulter, as translated by her grandson, Cyril Whyoulter
“I was just becoming a teenager, still travelling around with my mother and father. We were at Juntu-juntu, Wuranu, Raarki, Tiwa and Wantili. At Wantili we killed a cow, they were bringing cattle through from Kunawarritji … Wantili was a good place to make yakapiri (woven bark sandals).”
– Bugai Whyoulter as translated by Ngalangka Nola Taylor
Wantili, which forms the focus of much of Bugai’s work, is a large round jurnu (soak) and linyji (claypan) near Well 25 on the Canning Stock Route. The Wantili region is dominated by claypans surrounded by tuwa (sandhills), and Nyilangkurr, a prominent yapu (hill) is located close to the eastern edge of the claypan. Following rain the typically dry claypans are filled with water, with the overflow from nearby waterholes flowing to Wantili. At that time, Wantili becomes an important place for obtaining fresh water for drinking and bathing. Wantili is significant for the fact that at this site Kartujarra, Manyjilyjarra, Putijarra and Warnman people would all come together for ceremonies during the pujiman (traditional, desert dwelling) era. Many jiwa (stones used by women for grinding seeds) from these times can still be found there today.
Wantili lies within Bugai’s ngurra (home Country, camp). As described in her account, Wantili was one of the sites she knew intimately and travelled extensively with her family and other family groups during the pujiman period. At this time, Martu would traverse very large distances annually, moving seasonally from water source to water source, and hunting and gathering bush tucker as they went. Knowledge of water sources was critical for survival, and today Martu Country is still defined in terms of the location and type of water. Each of the hundreds of claypans, rockholes, waterholes, soaks and springs found in the Martu desert homelands is known by name, location, quality and seasonal availability through real life experience and the recounting of Jukurrpa (Dreaming) narratives.
Wantili is also especially significant to Bugai as it was here that she saw whitefellas for the first time; drovers with their cattle travelling along the Canning Stock Route. The establishment of the route by Alfred Canning and his team in 1910 resulted in first contact with Europeans for many Martu, including Bugai and her family, then living a pujiman life in the desert. Encounters occurred between Martu, Europeans, and other Martu working as cattle drovers as they travelled and down the Stock Route from water source to water source. Increasingly, Martu followed the route to newly established ration depots, mission and pastoral stations. They were drawn to the route in search of food, by a sense of curiosity, or by loneliness. By the late 1950s and early 1960s, most of the desert family groups had left the desert. Eventually, these factors combined with an extreme and prolonged drought in the 1960s to prompt the few remaining pujiman to move in from the desert. Bugai returned to the Wantili area as a young woman, when she herself drove cattle along the Stock Route.
Culturally, Wantili is an incredibly important site, ‘where the creation started.’ (Cyril Whyoulter). In this creation story, the world was initially dark, and people were like rocks, with no arms or legs. Following the sun’s first rising, life-forms become increasingly complex while particular features in the land are created. Beyond these details much of the Jukurrpa narrative relating to Wantili is ngurlu (sacred, taboo), and only for Martu, but the site is open, and anyone can go there.
Wantili is also one of the many sites featured in the epic Minyipuru (Jakulyukulyu, Seven Sisters) Jukurrpa story. Minyipuru is a central Jukurrpa narrative for Martu, Ngaanyatjarra, Pitjantjatjara and Yankunytjatjara people that is associated with the seasonal Pleiades star constellation. Relayed in song, dance, stories and paintings, Minyipuru serves as a creation narrative, a source of information relating to the physical properties of the land, and an embodiment of Aboriginal cultural laws. The story follows the movement of a group of women travelling all the way across the desert, beginning at Roebourne on the coast of Western Australia, as they are pursued by Yurla, a lustful old man. As the women travelled, they stopped to rest at many sites to eat, dance, rest and sing, on the way leaving behind an assortment of articles that became formations in the land, such as groupings of rocks and trees, grinding stones and seeds. The sisters rested at Wantili before throwing seeds, then continued their journey far to the east and beyond Martu Country, stopping at various sites through central and South Australia.