September 2023

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Untitled

This is Miriam’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. Miriam’s ngurra encompasses her birthplace on Bulloo Downs Station, south east of Newman, and the Country that her family walked in the pujiman (traditional, desert-dwelling) era, from the southern end of the Canning Stock Route through to Kumpupirntily (Kumpupintily, Lake Disappointment)

Portrayed in this work are features of Miriam’s family’s ngurra, such as the striking salt lakes, dominant permanent red tali (sandhills), warta (trees, vegetation), and the individually named water sources they camped at. 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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Pitu

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Lake Kurturarra

Kurturarra is a yinta (permanent spring) located within the largest of the salt lakes in the Percival Lakes region, and surrounded by acacia trees. Other nearby water sources include Kupankurlu and Yimiri.

The Percival Lakes form a string of ephemeral salt lakes in the north of Western Australia, extending across a distance of 350km. They lie at the southern region of the Great Sandy Desert and east of the Karlamilyi (Rudall River) region. The Canning Stock Route runs in close proximity to some of the lakes, and crosses the salt pan of Tobin Lake near the eastern end. 

The region surrounding Kurturarra was formed by Wirnpa, one of the most powerful of the ancestral jila (snake) men and the last to travel the desert during the Jukurrpa (Dreaming). Wirnpa is a rainmaking jila who lived and hunted in the Percival Lakes area. His travels are described in the songs and stories of many language groups across the Western Desert, even those far removed from his home site. In his epic travels, Wirnpa met and feasted with many other ancestral beings, exchanged ceremonial objects, and created a series of different laws and ceremonies. When he finally returned home, he searched for his many children only to discover that they had already died. They had laid down and become the salt springs of the Percival Lakes. Wirnpa wept for his children before himself transforming into a snake and entering the soak where he still resides.

During pujiman (bushman) times, 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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Kurturarra

Kurturarra is a yinta (permanent spring) located within the largest of the salt lakes in the Percival Lakes region, and surrounded by acacia trees. Other nearby water sources include Kupankurlu and Yimiri.

The Percival Lakes form a string of ephemeral salt lakes in the north of Western Australia, extending across a distance of 350km. They lie at the southern region of the Great Sandy Desert and east of the Karlamilyi (Rudall River) region. The Canning Stock Route runs in close proximity to some of the lakes, and crosses the salt pan of Tobin Lake near the eastern end. 

The region surrounding Kurturarra was formed by Wirnpa, one of the most powerful of the ancestral jila (snake) men and the last to travel the desert during the Jukurrpa (Dreaming). Wirnpa is a rainmaking jila who lived and hunted in the Percival Lakes area. His travels are described in the songs and stories of many language groups across the Western Desert, even those far removed from his home site. In his epic travels, Wirnpa met and feasted with many other ancestral beings, exchanged ceremonial objects, and created a series of different laws and ceremonies. When he finally returned home, he searched for his many children only to discover that they had already died. They had laid down and become the salt springs of the Percival Lakes. Wirnpa wept for his children before himself transforming into a snake and entering the soak where he still resides.

During pujiman (bushman) times, 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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Parnpajinya

 

Parnpajinya is a small Aboriginal community adjacent to the town of Newman. This site lies within Mayiwalku’s ngurra (home Country, camp), the area which she knew intimately and travelled extensively with her family in her youth. 

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.

The term Jukurrpa is often translated in English as the ‘Dreaming’, or ‘Dreamtime’. It refers generally to the period in which the world was created by ancestral beings, who assumed both human and nonhuman forms. These beings shaped what had been a formless landscape; creating waters, plants, animals, and people. At the same time they provided cultural protocols for the people they created, as well as rules for interacting with the natural environment. At their journey’s end, the ancestral beings transformed themselves into important waters, hills, rocks, and even constellations.

Mayiwalku’s ngurra encompasses the Country that she and her family walked in the pujiman (traditional, desert-dwelling) era. Mayiwalku was born at Yirnangarri. 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, Mayiwalku 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 Mayiwalku’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 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.