Title TBC
Story TBC
377810582218166
Manyawok (Cheeky Yam)
This design depicts the cheeky yam, which is found on the artist’s country, near the outstation of Mumeka in central Arnhem Land. Yams are an important bush food that are collected during the wet season.
Unlike other yams that can be eaten roasted, the cheeky yam can be poisonous if not properly prepared. The preparation process of the yam traditionally takes two days. Firstly, the yams are dug up with a digging stick and boiled over a fire. They are then peeled and sliced into thin strips, which are placed in a special dillybag woven by women from pandanus leaves. The yam-laden dillybag is then strung from an overhanging branch into a river, so the bag just touches the flowing fresh water. The cheeky yams are left like this overnight to allow the running water to remove the toxins. The next morning, people return and collect the dillybag, and leave the yam pieces in full sunlight to dry out. Finally, when the yam pieces have dried in the sun for a day, they are ready to eat.
377810582217996
Kunngol (cloud)
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.
115682218537
Bathi (Pandanus Basket)
Bathi are woven from the split leaves of the Screw Palm (Pandanus Spiralis). Coil weaving was introduced to Arnhem Land in the 1930s. It was adapted from techniques used by Indigenous women throughout South East Australia.
115682218526
Woven Mat
Traditionally, Nganiyal (conical mats) were used as an insect screen when erected, and as a sitting mat when folded. They are used in Ceremony as well as a functional item.
Nowadays, artists weave many different shapes including flat, round and oblong.
115682218504
Plains Turkey, Buwata
Aboriginal art in Ramingining, Central Arnhem Land is commonly illustrated through designs and images of animals, plants, and landscape. These motifs commonly reflect the artists ancestral inheritance and their dreamings and are referred to as totems.
For this painting, Benjamin has painted the story of the Plains Turkey, Buwata, and eggs
377810582218501
Kunngol (cloud)
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.
Beautiful soft hand woven Khadi cotton sourced from India with silver textile ink.
377810582218500
Kunngol (cloud)
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.
Beautiful soft hand woven Khadi cotton sourced from India with silver textile ink.
115682218498
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…
377810582218318
Bawáliba (Stone Country Mimih)
‘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