October 2022

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Jutupa

Jutupa is a waterhole located yulparirra (south) of Punmu Aboriginal Community, and at the southern edge of Nyayartakujarra (Lake Dora). The site falls within the Karlamilyi (Rudall River) region, an area created by the Jila Kujarra (Two Snakes) as they journeyed north east to Nyayartakujarra. Surrounding Jutupa are the distinctive long tali (sandhills) of Martu Country. Other nearby water sources include Pinjupinya, Wawul, Tarl, and Jarntinti.

This site lies within Nyanjilpayi’s ngurra (home Country, camp), the area which she travelled extensively around with her family as a young girl. Nyanjilpayi recollects staying here as a child with her two Sisters, Mayiwalku May Chapman and Mulyatingki Marney, her brother, father and three mothers. Here they would collect kalaru (Samphire, salt bush) seed. In the pujiman (traditional, desert dwelling) era, the black kalaru seeds were used to produce damper, a type of flat bread. The seeds were first washed several times before being ground with a jiwa (stones used by women for grinding seeds) to make a flour, which was then mixed with water to create a dough that was finally cooked in the ashes of a fire.

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Wartangarninya

“This is my Country. My little brother was born here in pujiman (traditional, desert-dwelling) times. I was a big girl, no man yet. We were walking a long way.”

– Nyanjilpayi (Ngarnjapayi) Nancy Chapman

 

“When I was born my spirit appeared at Jarntinti. That’s my Country, Jarntinti. I was born a pujiman in Tarl Country. I know all about it, about that water over there, about my home, our grandparent’s Country. We travelled all around as pujiman, camping and then setting off again by foot. We didn’t get tired. We just kept on going. Sometimes it would rain, so we would build a shelter, just like a tent. Inside we would light a fire. Our pujiman lifestyle was very healthy and we didn’t get sick very often. Even when it was cold we continued to walk around in good health. Living on our Country we feel fulfilled. We know how to live here because we are pujiman.

I feel deeply satisfied, really well. It’s really good. I’m working on my painting of those waterholes, I was drinking from them long ago as a pujiman. My family’s water, my grandmother’s, my grandfathers and my ancestors. I was taught from them. Our knowledge is ancient and has been passed on by our grandparents. Young people need to keep looking after it. Our home is where our ancestors walked around. They knew how to care for it. Now we are teaching the younger generation. Now they have the knowledge of the water places. We are telling them they need to keep visiting these water places that we have taken them to and shown them properly. They need to keep visiting them after we have passed away. They need to continue our legacy and look after our Country, our grandparent’s Country.

– Nyanjilpayi Nancy Chapman, as translated by Kanyirninpa Jukurrpa

 

This is Nyanjilpayi’s Country- her ‘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. 

Nyanjilpayi’s ngurra encompasses the Country that she and her family walked in the pujiman  era. Nyanjilpayi was born at Jarntinti, a large claypan at the southern end of Nyayartakujarra (Lake Dora) and within the Karlamilyi (Rudall River) region. She grew up, walked and hunted primarily around the Country extending across the Punmu, Kunawarritji (Canning Stock Route Well 33) and Karlamilyi (Rudall River) regions. Following the death of both their parents, Nyanjilpayi and her sisters travelled alone between Punmu and Kunawarritji, occasionally meeting with other family groups. They continued to live nomadically before eventually deciding to move to Jigalong Mission along with many other relatives following an extreme and prolonged drought in the 1960s. 

Portrayed in this work are features of Nyanjilpayi’s ngurra, such as the dominant permanent red tali (sandhills), warta (trees, vegetation), and the individually named water sources she and her family camped at. These include Jarntinti, Yaralalu, Januwa, Jilankujarra, Karlajarntu, Kartungu, Kularti, Kumpupajanu, Kunalimpi, Kunarra, Marnakarti, Pangkapirni, Wilunganinya, Wurur-wururna, Yilyara, and Yirrajarra. 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.

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Punmu waterholes

“Punmu, I went there when I was a young girl, a teenager with my mother and father before my mother passed. Big mob of people was there. No building, just little cubby houses [bough shelters]. Long time I been there. 

These here are the waterholes around Punmu; Rawa spring- Rawa means ‘long time’, Tuu-tuu, Jila-jila, Wirlarra and Yilyara. That is my ngurra (home Country, camp). We grew up in Punmu around all these water holes. I still live here with my grandkids, [we share the] same stories for all these places.” 

 – Marianne Burton

 

Punmu refers to a region and an Aboriginal community within its vicinity, located 670km North-East of Newman. Created during the return to Country movement of the 1980s, with the recognition of Martu land rights and native title, the community was named after a nearby Jukurrpa (Dreaming) story. As described by Marianne, Punmu is her ngurra; she grew up in this region with her parents. 

Punmu community sits on the edge of a large salt lake known as Nyayartakujarra, or Lake Dora. The lake runs south into Karlamilyi River (Rudall River). Surrounding Punmu are numerous fresh water soaks and the red tali (sandhills) typical of the area. The most frequently visited yinta (permanent springs) around Punmu include Wirlarra, Rawa, Yilyara, Jila-jila and Tuu-tuu.

The Country around Punmu features in several Jukurrpa stories. Of particular importance is the story of the Jila Kujarra (Two Snakes), one of the key Jukurrpa narratives for the Martu. Though the story belongs to Warnman people, it is shared across the Western Desert with several other language groups. The narrative centres on the travels of two snakes as they are pursued by the Niminjarra, spiritual ancestors of the Warnman people. 

Before transforming themselves into snakes, the Jila Kujarra were young brothers. As snakes, they began travelling home to their mother, but were intercepted by the Niminjarra, who tracked the Jila Kujarra to Paji, east of Nyayartakujarra (Lake Dora). Though the Jila Kujarra eluded their pursuers here by escaping under the lake at Paji, they were soon after speared and injured by two Pukurti (initiates with bundled hair) at Nyayartakujarra, who returned with the Niminjarra to cook the snakes at the site of Kumpupirntily (Kumpupintily, Lake Disappointment). As the Niminjarra cut down the length of the Jila Kujarra, the snake’s bladders were pierced, causing an explosion of scalding hot urine in which the Niminjarra all perished and became black rocks at the site. The spirits of the Jila Kujarra returned to their mother at Nyayartakujarra, where the mother and her sons entered the ground below Nyayartakujarra and remain to this day.

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Kunawarritji to Wantili

“When they were laying out the Canning Stock Route, whitefellas used to get Martu people to show them where the permanent water was. The whitefellas was asking Martu people to show them permanent water, like soaks and rockholes, for a shortcut from Wiluna to Billiluna. When the whitefellas found out where the permanent water was, they made wells in every place and they called it the Canning Stock Route. That was how they went cut-across.”

– Yanjimi Peter Rowlands

 

Western Australia’s gold rush, beginning in 1885, created a huge demand for beef from mines located between Halls Creek and Wiluna. At that time, most of Western Australia’s cattle came from the Kimberley, though an infestation of tropical ticks among the East Kimberley herds gave the West Kimberley pastoralists a monopoly on the beef trade — causing prices to soar. A Royal Commission in 1904 proposed the construction of a stock route through Western Australia’s desert country to eliminate the ticks through exposure to its hot, dry conditions, resulting in the near 2000 kilometre Canning Stock Route. The proposal was successful insofar as the eradication of ticks was concerned; however, the establishment of the Canning Stock Route was to have far reaching repercussions for Western Australia’s Aboriginal population. 

The construction of the route by Alfred Canning and his team in 1910 resulted in first contact with Europeans for many Martu then living a pujiman (traditional, desert dwelling) life in the desert. This contact began with Canning’s use of Aboriginal guides to lead him to the sources of water that would be transformed into 48 stock route wells. Acts of cruelty toward these guides included, amongst other things, chaining them at night to prevent their escape and giving them salt water to drink, thereby ensuring their thirst and subsequent necessity to lead the party to water sources.

Following the construction of the Canning Stock Route, Martu encountered Europeans and other Martu working as cattle drovers as they would travel up and down the Stock Route from water source to water source. Increasingly, pujiman 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. One of the last major migrations of Martu people occurred in 1963, when many of the pujiman born Martumili Artists moved to Jigalong.

Patterns of movement which had defined Aboriginal people’s relationships to Country were forever changed by the Canning Stock Route, but the Martu relationship with Country remains strong through the maintenance of physical and cultural ties to desert life and knowledge.

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Wartangarninya

“This is my Country. My little brother was born here in pujiman (traditional, desert-dwelling) times. I was a big girl, no man yet. We were walking a long way.”

– Nyanjilpayi (Ngarnjapayi) Nancy Chapman

 

“When I was born my spirit appeared at Jarntinti. That’s my Country, Jarntinti. I was born a pujiman in Tarl Country. I know all about it, about that water over there, about my home, our grandparent’s Country. We travelled all around as pujiman, camping and then setting off again by foot. We didn’t get tired. We just kept on going. Sometimes it would rain, so we would build a shelter, just like a tent. Inside we would light a fire. Our pujiman lifestyle was very healthy and we didn’t get sick very often. Even when it was cold we continued to walk around in good health. Living on our Country we feel fulfilled. We know how to live here because we are pujiman.

I feel deeply satisfied, really well. It’s really good. I’m working on my painting of those waterholes, I was drinking from them long ago as a pujiman. My family’s water, my grandmother’s, my grandfathers and my ancestors. I was taught from them. Our knowledge is ancient and has been passed on by our grandparents. Young people need to keep looking after it. Our home is where our ancestors walked around. They knew how to care for it. Now we are teaching the younger generation. Now they have the knowledge of the water places. We are telling them they need to keep visiting these water places that we have taken them to and shown them properly. They need to keep visiting them after we have passed away. They need to continue our legacy and look after our Country, our grandparent’s Country.

– Nyanjilpayi Nancy Chapman, as translated by Kanyirninpa Jukurrpa

 

This is Nyanjilpayi’s Country- her ‘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. 

Nyanjilpayi’s ngurra encompasses the Country that she and her family walked in the pujiman  era. Nyanjilpayi was born at Jarntinti, a large claypan at the southern end of Nyayartakujarra (Lake Dora) and within the Karlamilyi (Rudall River) region. She grew up, walked and hunted primarily around the Country extending across the Punmu, Kunawarritji (Canning Stock Route Well 33) and Karlamilyi (Rudall River) regions. Following the death of both their parents, Nyanjilpayi and her sisters travelled alone between Punmu and Kunawarritji, occasionally meeting with other family groups. They continued to live nomadically before eventually deciding to move to Jigalong Mission along with many other relatives following an extreme and prolonged drought in the 1960s. 

Portrayed in this work are features of Nyanjilpayi’s ngurra, such as the dominant permanent red tali (sandhills), warta (trees, vegetation), and the individually named water sources she and her family camped at. These include Jarntinti, Yaralalu, Januwa, Jilankujarra, Karlajarntu, Kartungu, Kularti, Kumpupajanu, Kunalimpi, Kunarra, Marnakarti, Pangkapirni, Wilunganinya, Wurur-wururna, Yilyara, and Yirrajarra. 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.

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Raarki to Wantili

“When they were laying out the Canning Stock Route, whitefellas used to get Martu people to show them where the permanent water was. The whitefellas was asking Martu people to show them permanent water, like soaks and rockholes, for a shortcut from Wiluna to Billiluna. When the whitefellas found out where the permanent water was, they made wells in every place and they called it the Canning Stock Route. That was how they went cut-across.”

– Yanjimi Peter Rowlands

 

Western Australia’s gold rush, beginning in 1885, created a huge demand for beef from mines located between Halls Creek and Wiluna. At that time, most of Western Australia’s cattle came from the Kimberley, though an infestation of tropical ticks among the East Kimberley herds gave the West Kimberley pastoralists a monopoly on the beef trade — causing prices to soar. A Royal Commission in 1904 proposed the construction of a stock route through Western Australia’s desert country to eliminate the ticks through exposure to its hot, dry conditions, resulting in the near 2000 kilometre Canning Stock Route. The proposal was successful insofar as the eradication of ticks was concerned; however, the establishment of the Canning Stock Route was to have far reaching repercussions for Western Australia’s Aboriginal population. 

The construction of the route by Alfred Canning and his team in 1910 resulted in first contact with Europeans for many Martu then living a pujiman (traditional, desert dwelling) life in the desert. This contact began with Canning’s use of Aboriginal guides to lead him to the sources of water that would be transformed into 48 stock route wells. Acts of cruelty toward these guides included, amongst other things, chaining them at night to prevent their escape and giving them salt water to drink, thereby ensuring their thirst and subsequent necessity to lead the party to water sources.

Following the construction of the Canning Stock Route, Martu encountered Europeans and other Martu working as cattle drovers as they would travel up and down the Stock Route from water source to water source. Increasingly, pujiman 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. One of the last major migrations of Martu people occurred in 1963, when many of the pujiman born Martumili Artists moved to Jigalong.

Patterns of movement which had defined Aboriginal people’s relationships to Country were forever changed by the Canning Stock Route, but the Martu relationship with Country remains strong through the maintenance of physical and cultural ties to desert life and knowledge.

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Punmu waterholes

“Punmu, I went there when I was a young girl, a teenager with my mother and father before my mother passed. Big mob of people was there. No building, just little cubby houses [bough shelters]. Long time I been there. 

These here are the waterholes around Punmu; Rawa spring- Rawa means ‘long time’, Tuu-tuu, Jila-jila, Wirlarra and Yilyara. That is my ngurra (home Country, camp). We grew up in Punmu around all these water holes. I still live here with my grandkids, [we share the] same stories for all these places.” 

 – Marianne Burton

 

Punmu refers to a region and an Aboriginal community within its vicinity, located 670km North-East of Newman. Created during the return to Country movement of the 1980s, with the recognition of Martu land rights and native title, the community was named after a nearby Jukurrpa (Dreaming) story. As described by Marianne, Punmu is her ngurra; she grew up in this region with her parents. 

Punmu community sits on the edge of a large salt lake known as Nyayartakujarra, or Lake Dora. The lake runs south into Karlamilyi River (Rudall River). Surrounding Punmu are numerous fresh water soaks and the red tali (sandhills) typical of the area. The most frequently visited yinta (permanent springs) around Punmu include Wirlarra, Rawa, Yilyara, Jila-jila and Tuu-tuu.

The Country around Punmu features in several Jukurrpa stories. Of particular importance is the story of the Jila Kujarra (Two Snakes), one of the key Jukurrpa narratives for the Martu. Though the story belongs to Warnman people, it is shared across the Western Desert with several other language groups. The narrative centres on the travels of two snakes as they are pursued by the Niminjarra, spiritual ancestors of the Warnman people. 

Before transforming themselves into snakes, the Jila Kujarra were young brothers. As snakes, they began travelling home to their mother, but were intercepted by the Niminjarra, who tracked the Jila Kujarra to Paji, east of Nyayartakujarra (Lake Dora). Though the Jila Kujarra eluded their pursuers here by escaping under the lake at Paji, they were soon after speared and injured by two Pukurti (initiates with bundled hair) at Nyayartakujarra, who returned with the Niminjarra to cook the snakes at the site of Kumpupirntily (Kumpupintily, Lake Disappointment). As the Niminjarra cut down the length of the Jila Kujarra, the snake’s bladders were pierced, causing an explosion of scalding hot urine in which the Niminjarra all perished and became black rocks at the site. The spirits of the Jila Kujarra returned to their mother at Nyayartakujarra, where the mother and her sons entered the ground below Nyayartakujarra and remain to this day.

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Punmu waterholes

“Punmu, I went there when I was a young girl, a teenager with my mother and father before my mother passed. Big mob of people was there. No building, just little cubby houses [bough shelters]. Long time I been there. 

These here are the waterholes around Punmu; Rawa spring- Rawa means ‘long time’, Tuu-tuu, Jila-jila, Wirlarra and Yilyara. That is my ngurra (home Country, camp). We grew up in Punmu around all these water holes. I still live here with my grandkids, [we share the] same stories for all these places.” 

 – Marianne Burton

 

Punmu refers to a region and an Aboriginal community within its vicinity, located 670km North-East of Newman. Created during the return to Country movement of the 1980s, with the recognition of Martu land rights and native title, the community was named after a nearby Jukurrpa (Dreaming) story. As described by Marianne, Punmu is her ngurra; she grew up in this region with her parents. 

Punmu community sits on the edge of a large salt lake known as Nyayartakujarra, or Lake Dora. The lake runs south into Karlamilyi River (Rudall River). Surrounding Punmu are numerous fresh water soaks and the red tali (sandhills) typical of the area. The most frequently visited yinta (permanent springs) around Punmu include Wirlarra, Rawa, Yilyara, Jila-jila and Tuu-tuu.

The Country around Punmu features in several Jukurrpa stories. Of particular importance is the story of the Jila Kujarra (Two Snakes), one of the key Jukurrpa narratives for the Martu. Though the story belongs to Warnman people, it is shared across the Western Desert with several other language groups. The narrative centres on the travels of two snakes as they are pursued by the Niminjarra, spiritual ancestors of the Warnman people. 

Before transforming themselves into snakes, the Jila Kujarra were young brothers. As snakes, they began travelling home to their mother, but were intercepted by the Niminjarra, who tracked the Jila Kujarra to Paji, east of Nyayartakujarra (Lake Dora). Though the Jila Kujarra eluded their pursuers here by escaping under the lake at Paji, they were soon after speared and injured by two Pukurti (initiates with bundled hair) at Nyayartakujarra, who returned with the Niminjarra to cook the snakes at the site of Kumpupirntily (Kumpupintily, Lake Disappointment). As the Niminjarra cut down the length of the Jila Kujarra, the snake’s bladders were pierced, causing an explosion of scalding hot urine in which the Niminjarra all perished and became black rocks at the site. The spirits of the Jila Kujarra returned to their mother at Nyayartakujarra, where the mother and her sons entered the ground below Nyayartakujarra and remain to this day.

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Punmu waterholes

“Punmu, I went there when I was a young girl, a teenager with my mother and father before my mother passed. Big mob of people was there. No building, just little cubby houses [bough shelters]. Long time I been there. 

These here are the waterholes around Punmu; Rawa spring- Rawa means ‘long time’, Tuu-tuu, Jila-jila, Wirlarra and Yilyara. That is my ngurra (home Country, camp). We grew up in Punmu around all these water holes. I still live here with my grandkids, [we share the] same stories for all these places.” 

 – Marianne Burton

 

Punmu refers to a region and an Aboriginal community within its vicinity, located 670km North-East of Newman. Created during the return to Country movement of the 1980s, with the recognition of Martu land rights and native title, the community was named after a nearby Jukurrpa (Dreaming) story. As described by Marianne, Punmu is her ngurra; she grew up in this region with her parents. 

Punmu community sits on the edge of a large salt lake known as Nyayartakujarra, or Lake Dora. The lake runs south into Karlamilyi River (Rudall River). Surrounding Punmu are numerous fresh water soaks and the red tali (sandhills) typical of the area. The most frequently visited yinta (permanent springs) around Punmu include Wirlarra, Rawa, Yilyara, Jila-jila and Tuu-tuu.

The Country around Punmu features in several Jukurrpa stories. Of particular importance is the story of the Jila Kujarra (Two Snakes), one of the key Jukurrpa narratives for the Martu. Though the story belongs to Warnman people, it is shared across the Western Desert with several other language groups. The narrative centres on the travels of two snakes as they are pursued by the Niminjarra, spiritual ancestors of the Warnman people. 

Before transforming themselves into snakes, the Jila Kujarra were young brothers. As snakes, they began travelling home to their mother, but were intercepted by the Niminjarra, who tracked the Jila Kujarra to Paji, east of Nyayartakujarra (Lake Dora). Though the Jila Kujarra eluded their pursuers here by escaping under the lake at Paji, they were soon after speared and injured by two Pukurti (initiates with bundled hair) at Nyayartakujarra, who returned with the Niminjarra to cook the snakes at the site of Kumpupirntily (Kumpupintily, Lake Disappointment). As the Niminjarra cut down the length of the Jila Kujarra, the snake’s bladders were pierced, causing an explosion of scalding hot urine in which the Niminjarra all perished and became black rocks at the site. The spirits of the Jila Kujarra returned to their mother at Nyayartakujarra, where the mother and her sons entered the ground below Nyayartakujarra and remain to this day.

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Punmu waterholes

“Punmu, I went there when I was a young girl, a teenager with my mother and father before my mother passed. Big mob of people was there. No building, just little cubby houses [bough shelters]. Long time I been there. 

These here are the waterholes around Punmu; Rawa spring- Rawa means ‘long time’, Tuu-tuu, Jila-jila, Wirlarra and Yilyara. That is my ngurra (home Country, camp). We grew up in Punmu around all these water holes. I still live here with my grandkids, [we share the] same stories for all these places.” 

 – Marianne Burton

 

Punmu refers to a region and an Aboriginal community within its vicinity, located 670km North-East of Newman. Created during the return to Country movement of the 1980s, with the recognition of Martu land rights and native title, the community was named after a nearby Jukurrpa (Dreaming) story. As described by Marianne, Punmu is her ngurra; she grew up in this region with her parents. 

Punmu community sits on the edge of a large salt lake known as Nyayartakujarra, or Lake Dora. The lake runs south into Karlamilyi River (Rudall River). Surrounding Punmu are numerous fresh water soaks and the red tali (sandhills) typical of the area. The most frequently visited yinta (permanent springs) around Punmu include Wirlarra, Rawa, Yilyara, Jila-jila and Tuu-tuu.

The Country around Punmu features in several Jukurrpa stories. Of particular importance is the story of the Jila Kujarra (Two Snakes), one of the key Jukurrpa narratives for the Martu. Though the story belongs to Warnman people, it is shared across the Western Desert with several other language groups. The narrative centres on the travels of two snakes as they are pursued by the Niminjarra, spiritual ancestors of the Warnman people. 

Before transforming themselves into snakes, the Jila Kujarra were young brothers. As snakes, they began travelling home to their mother, but were intercepted by the Niminjarra, who tracked the Jila Kujarra to Paji, east of Nyayartakujarra (Lake Dora). Though the Jila Kujarra eluded their pursuers here by escaping under the lake at Paji, they were soon after speared and injured by two Pukurti (initiates with bundled hair) at Nyayartakujarra, who returned with the Niminjarra to cook the snakes at the site of Kumpupirntily (Kumpupintily, Lake Disappointment). As the Niminjarra cut down the length of the Jila Kujarra, the snake’s bladders were pierced, causing an explosion of scalding hot urine in which the Niminjarra all perished and became black rocks at the site. The spirits of the Jila Kujarra returned to their mother at Nyayartakujarra, where the mother and her sons entered the ground below Nyayartakujarra and remain to this day.