Long time ago our ancestors used to hunt echidnas for their meat and fat. The fat was used as bush medicine. They rubbed it onto sore muscles to relieve pain.
The echidna also appears as part of a rock formation on one of the high mountains of Manjal Dimbi (Mossman Gorge). The rock formation represents a number of significant Ancestral Beings in their animal form and Kubirri, a man who came to help Kuku Yalanji when they were persecuted by the evil spirit, Wurrumbu.
‘Lady Dreaming is near the three palm trees, Ngarndúma on the Arnhem highway. One of the mermaids is called Jilapara and the other is Lilima – they are two sisters. My husbands grandmother knows this story. She’s like djomi but different. This one is big and fat, djomi is small. they all make babies. This one – the long one came all the way from Ramingining. They were travelling and they are there forever. It’s an old fashioned story, we can talk about it.’ Verity Bangarra 2023
‘Lady Dreaming is near the three palm trees, Ngarndúma on the Arnhem highway. One of the mermaids is called Jilapara and the other is Lilima – they are two sisters. My husbands grandmother knows this story. She’s like djomi but different. This one is big and fat, djomi is small. they all make babies. This one – the long one came all the way from Ramingining. They were travelling and they are there forever. It’s an old fashioned story, we can talk about it.’ Verity Bangarra 2023
“When Martu paint, it’s like a map. Martu draw story on the ground and on the canvas, and all the circle and line there are the hunting areas and different waters and tracks where people used to walk, and [some you] can’t cross, like boundaries. So nowadays you see a colourful painting and wonder what it is, but that’s how Martu tell story long ago. It’s not just a lovely painting, it’s a story and a songline and a history and everything that goes with it.”
– Ngalangka Nola Taylor and Joshua Booth
This work portrays an area of Country that can be interpreted in multiple ways. Firstly, the image may be read as an aerial representation of a particular location known to the artist- either land that they or their family travelled, from the pujiman (traditional, desert dwelling) era to now. 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. At this time, one’s survival depended on their intimate knowledge of the location of resources; thus physical elements of Country, such as sources of kapi (water), tali (sandhills), different varieties of warta (trees, vegetation), ngarrini (camps), and jina (tracks) are typically recorded with the use of a use of a system of iconographic forms universally shared across the desert.
An additional layer of meaning in the work relates to more intangible concepts; life cycles based around kalyu (rain, water) and waru (fire) are also often evident. A thousands of year old practice, fire burning continues to be carried out as both an aid for hunting and a means of land management today. As the Martu travelled and hunted they would burn tracts of land, ensuring plant and animal biodiversity and reducing the risk of unmanageable, spontaneous bush fires. The patchwork nature of regrowth is evident in many landscape works, with each of the five distinctive phases of fire burning visually described with respect to the cycle of burning and regrowth.
Finally, metaphysical information relating to a location may also be recorded; Jukurrpa (Dreaming) narratives chronicle the creation of physical landmarks, and can be referenced through depictions of ceremonial sites, songlines, and markers left in the land. Very often, however, information relating to Jukurrpa is censored by omission, or alternatively painted over with dotted patterns.
“When Martu paint, it’s like a map. Martu draw story on the ground and on the canvas, and all the circle and line there are the hunting areas and different waters and tracks where people used to walk, and [some you] can’t cross, like boundaries. So nowadays you see a colourful painting and wonder what it is, but that’s how Martu tell story long ago. It’s not just a lovely painting, it’s a story and a songline and a history and everything that goes with it.”
– Ngalangka Nola Taylor and Joshua Booth
This work portrays an area of Country that can be interpreted in multiple ways. Firstly, the image may be read as an aerial representation of a particular location known to the artist- either land that they or their family travelled, from the pujiman (traditional, desert dwelling) era to now. 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. At this time, one’s survival depended on their intimate knowledge of the location of resources; thus physical elements of Country, such as sources of kapi (water), tali (sandhills), different varieties of warta (trees, vegetation), ngarrini (camps), and jina (tracks) are typically recorded with the use of a use of a system of iconographic forms universally shared across the desert.
An additional layer of meaning in the work relates to more intangible concepts; life cycles based around kalyu (rain, water) and waru (fire) are also often evident. A thousands of year old practice, fire burning continues to be carried out as both an aid for hunting and a means of land management today. As the Martu travelled and hunted they would burn tracts of land, ensuring plant and animal biodiversity and reducing the risk of unmanageable, spontaneous bush fires. The patchwork nature of regrowth is evident in many landscape works, with each of the five distinctive phases of fire burning visually described with respect to the cycle of burning and regrowth.
Finally, metaphysical information relating to a location may also be recorded; Jukurrpa (Dreaming) narratives chronicle the creation of physical landmarks, and can be referenced through depictions of ceremonial sites, songlines, and markers left in the land. Very often, however, information relating to Jukurrpa is censored by omission, or alternatively painted over with dotted patterns.
Warakkála is the name of a place on Entrance Island meaning ‘ there are many long yams’.
Warakkála is a kind of long yam, bush tucker for the Kunibidji people. These yams are roasted in ashes or hot water. They have méameya (hair) which is depicted in Marilyn’s Lino tile.
Marilyn James’ homeland is Entrance Island.
Resource: Ndjébbana Dictionary 2007
Murtikajarra is a soak located in the Percival Lakes region. This site lies within Ngarga’s ngurra (home Country, camp), the area which she knew intimately and travelled extensively with her family in her youth.
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 Karlamilyi National Park. 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.
This region 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.
“When Martu paint, it’s like a map. Martu draw story on the ground and on the canvas, and all the circle and line there are the hunting areas and different waters and tracks where people used to walk, and [some you] can’t cross, like boundaries. So nowadays you see a colourful painting and wonder what it is, but that’s how Martu tell story long ago. It’s not just a lovely painting, it’s a story and a songline and a history and everything that goes with it.”
– Ngalangka Nola Taylor and Joshua Booth
This work portrays an area of Country that can be interpreted in multiple ways. Firstly, the image may be read as an aerial representation of a particular location known to the artist- either land that they or their family travelled, from the pujiman (traditional, desert dwelling) era to now. 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. At this time, one’s survival depended on their intimate knowledge of the location of resources; thus physical elements of Country, such as sources of kapi (water), tali (sandhills), different varieties of warta (trees, vegetation), ngarrini (camps), and jina (tracks) are typically recorded with the use of a use of a system of iconographic forms universally shared across the desert.
An additional layer of meaning in the work relates to more intangible concepts; life cycles based around kalyu (rain, water) and waru (fire) are also often evident. A thousands of year old practice, fire burning continues to be carried out as both an aid for hunting and a means of land management today. As the Martu travelled and hunted they would burn tracts of land, ensuring plant and animal biodiversity and reducing the risk of unmanageable, spontaneous bush fires. The patchwork nature of regrowth is evident in many landscape works, with each of the five distinctive phases of fire burning visually described with respect to the cycle of burning and regrowth.
Finally, metaphysical information relating to a location may also be recorded; Jukurrpa (Dreaming) narratives chronicle the creation of physical landmarks, and can be referenced through depictions of ceremonial sites, songlines, and markers left in the land. Very often, however, information relating to Jukurrpa is censored by omission, or alternatively painted over with dotted patterns.
“This one near my countryside. It’s kayili (north) of my Country. Big one Jilji. Lots of tuwa (sandhills). My nana mili (denotes ownership) Country, mama mili, daddy mili Country. They walk around there, get kuwiyi (meat). The old people would cook ’em up! This a pujiman (traditional, desert dwelling) place. I was a young girl with my nana and mama, walking around there. I been loose them. They finished.”
– Yikartu Bumba
Jilji is a water source north of Wirnpa and in Juwaliny Country- Yikartu’s ngurra (home Country, camp). Her ngurra lies at the northern boundary of Martu Country, around the Percival Lakes region and further northward. Jilji is one of the water sources Yikartu would stop and camp at as a young woman.
As described in her account, Yikartu moved around this area seasonally with her family, walking between water sources, 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 (Dreaming) narratives.
