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Warrnyu Dhawu (Flying Fox Story)

Back in the Creation time, Warrnyu (Flying Foxes) once lived, like men, in the cave at the place called Kurrki Warrnyu Yirri Djaringal (they also lived in caves called Wadatilmurr & Gurngurmirrngu). Warrnyu lived in these caves for many years and then one day Djanyarr (The Dog), an ancestral being in the form of a man, came along. He was looking around for a place to live. Djanyarr heard the sound of a Flying Fox screaming. He went down to the cliff and pushed the rock and the water came out at the Ganalbingu place called Gurrkawakarrmurr. He then went into the cave and into the sacred hole, frightening all the Flying Fox away. When he went into the hole he left his dilly bag in the tree and went out on the other side of the sacred cave and leaving his spear and woomera. He sat there for a long time. The Dog made three streams and the water went inside the cave. Two of these streams are good drinking water. In the middle it is a sacred water. No-one drinks from the middle of the stream. Children, men, women, young boys or girls are not allowed to drink from the middle of the stream. If they drink the water from the middle of the stream they will go grey too early.

At Kurrki Warrnyu Yirri Ngilaya Djaringal, the Flying Fox made himself into a young man… that’s what Aboriginal people do today. They have ceremonies and dances to make the young boys into men. The songs are called Yirrarwu, Gulumu, Rruburra and Burryun. Dhapi (initiation ceremony) happen today because the Warrnyu (Flying Fox) people performed them a long time ago before the Yolgnu people. It was the Warrnyu people who first performed circumcision of the young boys to make them into men. It all happened at Kurrki Warrnyu Yirri Ngilaya Djaringal, this is how this place got its name.

Leaving behind the cave at Kurrki Warrnyu Yirri Djaringal, the Dog travelled west across the Arafura Swamp and came to Djalkulmurr (Mount Delight). From there he travelled north and came to Dunganda (a hill situated a few kilometres east of Ramingining). There he met a female Dog, then they both headed north and came to a place called Garanydjirrmurr where they spoke the Mildjingi language. From Garanydjirrmurr they changed their direction and went west through Guliny’barra, Burgumara and onto the plains. When they reached the plains they smelled something cooking, way up in the north – at Wessel Islands. The aroma they smelt was so enticing that they decided to go there. Lungurrma (the north-east wind) was carrying the smell. One Dog headed north again, but the other Dog decided not to go with him and went back the opposite way. The first Dog that went to Malwanatharra (Sandy Point) went into the sea following its nose to wherever the smell was coming from. It is believed that this Dog still lives in the sea…

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Giny-giny (Catfish)

Peter Gambong is painting the Giny-giny (Catfish) story from his Gupapuyngu ancestry. The Giny-giny is a particularly significant animal to Peter, and the Giny-giny song line is one of two song lines which Peter uses in ceremony. Peter would perform the Giny-giny song line at a Gupapuyngu funeral to allow the dead person’s spirit to return to their homeland. Peter would also perform the song line at a Mandayala (coming of age ceremony) for a Gupapuyngu boy. The Giny-giny is not scared of any other animal, because of the barbs on it’s face. During war time, Peter’s tribe mimic the Giny-giny’s barbed heads by holding their spears out as they approach their enemies.

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Giny-giny (Catfish)

Peter Gambong is painting the Giny-giny (Catfish) story from his Gupapuyngu ancestry. The Giny-giny is a particularly significant animal to Peter, and the Giny-giny song line is one of two song lines which Peter uses in ceremony. Peter would perform the Giny-giny song line at a Gupapuyngu funeral to allow the dead person’s spirit to return to their homeland. Peter would also perform the song line at a Mandayala (coming of age ceremony) for a Gupapuyngu boy. The Giny-giny is not scared of any other animal, because of the barbs on it’s face. During war time, Peter’s tribe mimic the Giny-giny’s barbed heads by holding their spears out as they approach their enemies.

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Baltji (Yam)

This painting depicts Baltji (Yam) which has been a reliable food source for Yolngu people for many centuries. Baltji can be found across the different landscapes of East Arnhem Land and are only harvested seasonally. 

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Dhulumburrk (Waterlily)

This painting depicts Dhulumburrk (Nymphaea violacea), a fresh waterlily. The flowers and lily pads of fresh waterlilies can be seen far and wide across the Arafura wetlands, providing coverage for many animal species including Banda (long-necked turtle) and Baru (crocodile). The flowers come in many beautiful colours, in particular a vibrant purple. 

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Lurrpu ga Marrngu in the Mayku Tree

This painting depicts Lurrpu (Sulphur-crested cockatoo) and Marrngu (possum) in a Mayku Tree (Paper Bark Tree) and is a song line for the Gupapuyngu people. In the song line the Lurrpu feed on nuts and seeds of the Mayku Tree across the vast landscapes of Arnhem Land.

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Wagilag Hunting Story

The Wagilag Sisters are central to the four important ceremonies of the Dhuwa moiety; the Djungguwan, the Gunabibi, the Ngulmarrk, and the Mandaialla.

The story is primarily an account of how, in the distant past, the two Wagilag Sisters came out of the southern interior and across the countryside to the Liyagalawumirr waterhole at Mirarrmina.

 

This painting is where the two sisters came along and get all the tools for hunting. They got ritjano and Damilipa (Blue Tongue Lizard). Ritjano is similar to a carrot, and grows abundantly in North East Arnhem Land. The vegetable is a staple food in traditional Yolngu culture, and has been a reliable food source when other foods are scarce. The ladies will collect and roast the ritjano, which has a very sweet flavour. 

 The sisters put all the bush food into their dilly bags.

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Djanda ga Marrngu in the Mayku tree

This painting depicts Djanda (goanna) and Marrngu (possum) in a Mayku Tree (Paper Bark Tree) and is a song line for the Gupapuyngu people. In the song line the Djanda and Marrngu live in the depths of the Mayku Tree across the vast landscapes of Arnhem Land.