The women of Maningrida and surrounding homelands use a combination of locally found seeds, bone and shells to make a variety of jewellery including necklaces. earrings and bracelets. Many of the artists use complex patterns and designs to make their beautiful creations.
The women of Maningrida and surrounding homelands use a combination of locally found seeds, bone and shells to make a variety of jewellery including necklaces. earrings and bracelets. Many of the artists use complex patterns and designs to make their beautiful creations.
Yawkyawk is a word from the Aboriginal Kunwinjku/Kunwok 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. There can be wet season yawkyawk and dry season yawkyawk. It is said that when men go out hunting, they sometimes hear the song of the yawkyawk and become confused, loosing their way back to country.
Wak Wak (Black Crow Dreaming) by Deborah Wurrkidj 2105. This design depicts a sacred site at ‘Kurrurldul’, an outstation south of Maningrida.
The ‘rarrk’, or abstract crosshatching, on this work represents the design for the crow totem ancestor called ‘Djimarr’. Today this being exists in the form of a rock, which is permanently submerged at the bottom of Kurrurldul Creek. The ‘Djimarr’ rock in the stream at Kurrurldul is said to move around and call out in a soft hooting tone at night. Both the stone itself and the area around it are considered sacred.
The imagery represents the rock mentioned above at the bottom of Kurrurldul creek, which is the final transmutation of the dreaming ancestor ‘Djimarr’. Finally, the pattern used here is also the crow design used in the sacred ‘Mardayin’ ceremony, which is a large regional patri-moiety ceremony now rarely conducted in central and eastern Arnhem Land.
Deborah Wurrkidj is a Kuninjku artist from the Kurulk clan whose country lies around the outstation of Mumeka in central Arnhem Land. This image depicts a female water spirit, (yawkyawk) with wayuk (waterlily) from a creek in the rock country near Yikkarakal. The Yawkyawk is a story of the Duwa moiety that Deborah learnt to paint from her father.
‘Yawkyawk are water spirits (mermaids) and also young women. This design is yawkyawk in the billabong near Yikkarakal. Yawkyawk move like women, the one on the left is the old woman and on the right is the young woman. They are mother and daughter.
Sometimes you can hear yawkyawk talking at night. My grandmother told me a story that they heard those yawkyawk and when they looked out with their torch at night, all the women saw the yawkyawk tails flapping and disappearing in the water. The water is very cold in that billabong and the sand is soft, you might fall down there in the mud. There are also wayuk (water lilies) in this design, and other grasses. Sometimes when they are cold, the yawkyawk get out of the water to lie in the sun, but when they hear our footsteps they quickly jump back in.’ Deborah Wurrkidj
“Wubbunj is our traditional canoe. This design is the old history story of how people came to live in this place we call Maningrida. Two old people were staying on the other side of the saltwater, in Narlarrambarr area. The old people slept in a paper bark shelter and hunted on the water using their canoe.
A long time ago our people carved these canoes from the big paperbark trees. They had paddles with one person at the front, one at back, and other kids and passengers in the middle. Kunkot (paper bark) was used to make the sails which they would stand up and catch the wind.
One day these old people saw a new boat in their waters, which belonged to the Makassans (Indonesians). Those two old men saw the big Makassan boat coming in, and decided to paddle their canoe from Narlarrambarr to the other side (modern day Maningrida). We were scared of the Makassans, they gave us tobacco and tea, but they took many of our women.
When those two old people tasted that water at Maningrida from the Djomi spring, it was sweet freshwater and they decided to stay here. People here had no clothes in those time, we were just wearing string morkoi (loin cloths). Seven tribes were here then, but now in Maningrida there are lots more languages.” – Raylene Bonson
‘Bawáliba is the djang (Dreaming) of my mother and my uncles. They are good spirits, they protect us and they recognise families. They are really tall- just like human beings, like us. They dance late at night and have a lot of hair.
In olden times, long long long time ago Bawáliba were here, before people were on the land. Bawáliba used to go out hunting and care for country. They hunt carrying fish traps and digging sticks, near the homeland Djinkarr. They go out hunting on the floodplains with dilly bags and digging sticks. They collect a lot of bush foods, and sleep together with one bark shelter.
Sometimes now they still come alive when we sleep, they might come to our houses and peep through the window. At night, they cover themselves with white clay and red cloth tied around their waist. If we hear them, we jump out of bed and get up to look -but they have disappeared, they’re just too quick. Bawáliba might knock on the window to remind us they are there looking out for us.If you listen deeply you can hear them whisper, sometimes they talk about us and might say, ‘why are those people making camp here?’ then they realise ‘Oh they are family from here, it’s ok, they are just sleeping here for the night’.
During the day they always turn into stone and they sleep. We still know that green rock covered in moss near Djinkarr, that’s Bawáliba sleeping.
Some of my ancestors used to speak the same language as the Bawaliba, but all those old people are passed away now. It’s a little bit sad for us, because no one now can speak that Bawaliba language anymore.’ Lucy Yarawanga 2019
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 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.
“This river we call Mangabo. It is near Gudjarrngarrl homeland of my daughters, Deborah and Jennifer Wurrkidj. We cross that river when travelling to Munmoy outstation. In the wet season, that water comes up and covers over those rocks, and when you look down there are rocks all under the water.”
– Helen Lanyinwanga
This design depicts certain Kunngol (cloud) that signal to people of central Arnhem Land that the end of the wet season is approaching. After months of daily monsoonal rain in Arnhem Land, these clouds are light and fluffy, not like the dark, heavy clouds of the monsoonal sky. At the time of the kunngol clouds, people know the country will soon dry up and the cold season (dry season) will arrive. When the kunngol clouds appear, all of the billabongs are already filled, the rivers are high and the country is brimming with life and fresh new growth after months of fresh water pouring from the sky.