April 2022

111582125119

Untitled

This is Muuki’s Country- his ‘ngurra’ (home Country, camp). People identify with their ngurra in terms of specific rights and responsibilities, and the possession of intimate knowledge of the physical and cultural properties of one’s Country. Painting ngurra, and in so doing sharing the Jukurrpa (Dreaming) stories and physical characteristics of that place, has today become an important means of cultural maintenance. 

Muuki’s ngurra encompasses the Country that he and his family walked in the pujiman (traditional, desert-dwelling) era. Muuki was born at Wayinkurangu, a soak located within the Percival Lakes region of the Great Sandy Desert. In his youth Muuki’s family travelled hundreds of kilometres on foot, from the northern boundary of the Martu homelands through to Parrngurr, at the southern end of the Karlamily (Rudall River) region. They continued to live a pujiman (traditional, desert dweliing) lifestyle until being collected from Balfour Downs Station and taken to Jigalong Mission in the 1960s. They were one of the last Martu families to leave the desert. 

Portrayed in this work are features of Muuki’s ngurra, such as the dominant permanent red tali (sandhills), warta (trees, vegetation), and the individually named water sources he and his family camped at. These include Nyayartakujarra (Lake Dora), Nyukuwarta, Parnngurr, Paru, Matakurlu, Munkakulu, Wungungarlkulu, Jawalirli, Wirnpa, Yukuri, Matakurlu, and Ngaral. Rock holes, waterholes, soaks and springs were all extremely important sites for Martu people during the pujiman period, and are generally depicted with circular forms. 

The encyclopaedic knowledge of the location, quality and seasonal availability of the hundreds of water bodies found in one’s Country sustained Martu as they travelled across their Country, hunting and gathering, visiting family, and fulfilling ceremonial obligations. They would traverse very large distances annually, visiting specific areas in the dry and wet season depending on the availability of water and the corresponding cycles of plant and animal life on which hunting and gathering bush tucker was reliant. As they travelled and hunted they would also burn areas of Country, generating a greater diversity of plant and animal life.

By , ago

111582125118

Untitled

This is Muuki’s Country- his ‘ngurra’ (home Country, camp). People identify with their ngurra in terms of specific rights and responsibilities, and the possession of intimate knowledge of the physical and cultural properties of one’s Country. Painting ngurra, and in so doing sharing the Jukurrpa (Dreaming) stories and physical characteristics of that place, has today become an important means of cultural maintenance. 

Muuki’s ngurra encompasses the Country that he and his family walked in the pujiman (traditional, desert-dwelling) era. Muuki was born at Wayinkurangu, a soak located within the Percival Lakes region of the Great Sandy Desert. In his youth Muuki’s family travelled hundreds of kilometres on foot, from the northern boundary of the Martu homelands through to Parrngurr, at the southern end of the Karlamily (Rudall River) region. They continued to live a pujiman (traditional, desert dweliing) lifestyle until being collected from Balfour Downs Station and taken to Jigalong Mission in the 1960s. They were one of the last Martu families to leave the desert. 

Portrayed in this work are features of Muuki’s ngurra, such as the dominant permanent red tali (sandhills), warta (trees, vegetation), and the individually named water sources he and his family camped at. These include Nyayartakujarra (Lake Dora), Nyukuwarta, Parnngurr, Paru, Matakurlu, Munkakulu, Wungungarlkulu, Jawalirli, Wirnpa, Yukuri, Matakurlu, and Ngaral. Rock holes, waterholes, soaks and springs were all extremely important sites for Martu people during the pujiman period, and are generally depicted with circular forms. 

The encyclopaedic knowledge of the location, quality and seasonal availability of the hundreds of water bodies found in one’s Country sustained Martu as they travelled across their Country, hunting and gathering, visiting family, and fulfilling ceremonial obligations. They would traverse very large distances annually, visiting specific areas in the dry and wet season depending on the availability of water and the corresponding cycles of plant and animal life on which hunting and gathering bush tucker was reliant. As they travelled and hunted they would also burn areas of Country, generating a greater diversity of plant and animal life.

By , ago

111982124544

Mandjabu

Kuninjku people traditionally make two sorts of conical fish traps. One called Mandjabu made from milil a vine. And another smaller one called manyilk Mandjabu, made from the grass manylik. The milil conical fish trap is bigger and stronger and used in tidal reaches of creeks to catch large fish. the smaller and lighter manylik trap is used in freshwater flowing creeks to catch smaller fish and freshwater prawns. Traditionally only men were involved in the construction of the large fish traps, but smaller children were used to crawl inside and assist.

By , ago

377810582125049

Mandjabu (Fish Trap) – Susan Marawarr

“In old times people would make these mandjabu (fish traps) to go fishing. They are made with vine we find in the jungle. That old man, Anchor Gulunba, he showed me how to make these fish traps. I would sit there and watch him making them. We catch barramundi, catfish, all kinds of fish.” – Helen Lanyinwanga

Kuninjku people traditionally make two sorts of conical fish traps. One called mandjabu made from a vine called milil, and another smaller one called manylik mandjabu, made from the grass manylik. The mandjabu conical fish trap is bigger and stronger and used in tidal reaches of creeks to catch large fish. The smaller, lighter manylik trap is used in freshwater flowing creeks to catch smaller fish and freshwater prawns. Traditionally, only men were involved in the construction of the large fish traps, but children would often crawl inside and assist.

To make fish traps and fish net fences artists firstly get vine (milil) from the jungle and they put it in water for one night to make it soft. Next they start weaving it; they make rings for the inside to keep the fish trap’s shape. Artists work for three or four weeks on the fish trap. They also make string from kurrajong (burdaga) to attach the hibiscus (bardainy) rings and to tie the conical end of the fish trap. This fish trap is used in saltwater and freshwater. People also use fish net fences called mun-dirra. A long time ago they would put the mun-dirra across rivers and creeks. In the middle they would place the an-gujechiya. They also used small things like sticks, rocks, mud and grass to block the fish from going through. People would then catch fish like saltwater barramundi rajarra, freshwater barramundi (janambal), small black freshwater catfish (buliya), bonefish (an-guwirrpiya), and sand bass (dalakan) in these fish traps.

By , ago

377810582124661

Mandjabu (Fish Trap)

Kuninjku people traditionally make two sorts of conical fish traps. One is called mandjabu and is made from a strong, durable vine called milil, and a smaller one is called manylik mandjabu, and made from the grass manylik. The mandjabuconical fish trap is bigger and stronger and used in tidal reaches of creeks to catch large fish. The smaller, lighter manyliktrap is used in freshwater flowing creeks to catch smaller fish and freshwater prawns. In earlier times, only men were involved in the construction of the large fish traps, but children would often crawl inside and assist.

To make mandjabu, weavers firstly harvest milil (burney vine, Malaisia scandens) and put it in water overnight to make it soft. Then they start weaving it; they make rings for the inside to keep the fish trap’s shape. People also make string from the bark of burdaga (kurrajong) to attach the bardainy (hibiscus) rings and to tie the conical end of the fish trap. It’s hard work and it can take three or four weeks to make a fish trap. People also use fish-net fences called kunkarlewabe. They would put the kunkarlewabe  across rivers and creeks. In the middle they would place the mandjabu. They also used small things like sticks, rocks, mud and grass to block the fish from going through. This way we would catch fish such as saltwater barramundi rajarra, ngaldadmurrng (freshwater barramundi), small black freshwater catfish (buliya), bonefish (an-guwirrpiya), and sand bass (dalakan) in the mandjabu.

By , ago

377810582124609

Yawkyawk (young woman spirit)

Yawkyawk is a word from the Aboriginal Kunwinjku language, meaning ‘young woman’ and ‘young woman spirit being’.

Sometimes compared to the European notion of mermaids, yawkyawks are usually depicted with the tails of fish. They have long hair, associated with trailing blooms of algae, typically found in Arnhem Land streams and rock pools.

By , ago

377810582124660

Mimih spirit

‘This is a true story. My great great grandfather and my father told this story and I tell it to my children. It’s about a freshwater crocodile called Modjarrkki. One day an unmarried man who was camping with his brother and his brothers wife went walking by himself. He came to a creek where he found a crocodile. He went back to camp and said to his brother ‘hey I found a croc, lets go kill it!’. He tried to kill the crocodile but the crocodile bit his brother. He bit his guts, his hand, his legs and he died. Modjarrkki was an angry crocodile but today Modjarkki doesn’t bite people, he’s only a little crocodile and he eats barramundi. He is still alive and he lives in rock country, Karrabarda, which is in Gorlobidahdah.’ Jay Rostron Jurrupula

By , ago