June 2023

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“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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Karlajarntu

Karlajarntu is a claypan and yinta (permanent spring) located northwest of Nyayartakujarra (Ngayarta Kujarra, Lake Dora), in Warnman Country. Various types of bush tucker grow abundantly in the area northwest of the spring, including wamurla (bush tomatoes), minyarra (bush onions), and yuwinyji (Woollybutt Grass). The site is also known as a good hunting area. Nearby water sources include Kukulyurru, Juntiwa and Pangkal.

Karlajarntu is also a culturally significant site; the Minyipuru (Jakulyukulyu, Seven Sisters) rested here on their long journey eastward. Minyipuru is a central Jukurrpa (Dreaming) narrative for Martu, Ngaanyatjarra, Pitjantjatjara and Yankunytjatjara people that is associated with the seasonal Pleiades star constellation. Relayed in song, dance, stories and paintings, Minyipuru serves as a creation narrative, a source of information relating to the physical properties of the land, and an embodiment of Aboriginal cultural laws. Beginning in Roebourne on the west coast of Western Australia, the story morphs in its movement eastward across the land, following a group of women as they walk, dance, and even fly from waterhole to waterhole. As they travel the women camp, sing, wash, dance and gather food, leaving markers in the landscape and creating landforms that remain to this day, such as groupings of rocks and trees, grinding stones and seeds. During the entirety of their journey the women are pursued by a lustful old man, Yurla, although interactions with other animals, groups of men, and spirit beings are also chronicled.

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Jarntinti

“I, me, Nyanjilpayi paint this one, Jarntinti Lake. I been born there, mine. I been little girl born there, Jarntinti area.  

Jarntinti big claypan near Punmu. Tarlpa, Jutupa, Wawulpa, all waterhole and yinta (permanent spring) in Jarntinti area. Long time [ago] plenty bush tucker there, yukuri (green grass, vegetation) everywhere, plenty kalaru (Samphire, salt bush). You can find him biggest mob there. You got to get that kalaru, grind it and make a damper. Get him up and wash him, wash him, wash him then grind him into flour for a damper. 

No kalaru today, no bush tucker, nothing. I don’t know [why]. Bush tucker nothing now, he never grow there anymore. Jarntinti everywhere clean water today, big rain there. I don’t know why no bush tucker now. I don’t know what’s wrong”.  

– Nyanjilpayi (Ngarnjapayi) Nancy Chapman

 

“When I was born, my spirit appeared at Jarntinti. I was born at the waterhole called Jarntinti. That’s my Country, Jarntinti. I know all about it, about that water over there, about my home, our grandparent’s Country. We travelled all around as pujiman (traditional, desert dwelling), camping and then setting off again by foot. 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.”

– Nyanjilpayi Nancy Chapman, as translated by Kanyirninpa Jukurrpa

 

Jarntinti is a large claypan at the Southern end of Nyayartakujarra (Lake Dora), a large salt lake surrounded by tali (sand hills) within the Karlamilyi (Rudall River) region. This area is Nyanjilpayi’s birthplace; her ngurra (home Country, camp). Jarntinti formed part of the region which Nyanjilpayi traversed extensively as a young girl. During the pujiman era, Jarntinti was primarily used as a camping site in the wantajarra (wet season), when the claypan filled with kapi (water).

As related by Nyanjilpayi, an abundance of bush tucker could be found at Jarntinti. During the pujiman period, Martu would traverse very large distances annually in small family groups, moving seasonally from water source to water source, and hunting and gathering bush tucker as they went. Whilst desert life has moved away from mobile hunter-gatherer subsistence throughout the course of the twentieth century, bush tucker continues to be a significant component of the modern Martu diet. Hunting and gathering bush tucker remains equally valuable as an important cultural practice that is passed on intergenerationally.

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Untitled

“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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Yarnkarl

Yarnkarl is a claypan, creek and soak at the southern end of Nyayartakujarra (Lake Dora). This site lies within Nyanjilpayi’s ngurra (home Country, camp), the area which she knew intimately and travelled extensively with her family in her youth. 

Yarnkarl, like many of the fresh water sources in the nearby vicinity, was created during the travels of the Wati Kujarra (Two Goanna Men). Wati Kujarra is a central Jukurrpa (Dreaming) narrative for Martu. The Wati Kujarra existed as half men, half goanna. They were responsible for the creation of many land features in Martu Country and beyond as they travelled, hunted and burned Country together. Wati Kujarra is a ngurlu (sacred, taboo) men’s story, and for this reason much of the content is only shared with initiated men. 

During the pujiman (traditional, desert dwelling) period, Martu would traverse very large distances annually in small family groups, moving seasonally from water source to water source, and hunting and gathering bush tucker as they went. At this time knowledge of water sources was critical for survival, and today Martu Country is still defined in terms of the location and type of water. Each of the hundreds of claypans, rockholes, waterholes, soaks and springs found in the Martu desert homelands is known by name, location, quality and seasonal availability through real life experience and the recounting of Jukurrpa narratives.

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Untitled

“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.