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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.
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Raypiny Dhawu (Fresh Water Story)
All Aboriginal people originate from a spiritual source, fixed in a particular place in their land or the sea. These ‘spiritual reservoirs’ are often in the form of special waterholes made by Wangarr (creative spirits) that were created long ago close to the beginning of time. These creator beings moved across the countryside, shaping the land and implanting in each tract of country, the spiritual life force for the people who were to own it. These creative spirits took many forms and when they gave the land to each group, they also gave songs, dances, ceremony, the associated laws and language.
The creation story for Ganalbingu people took place near the middle section of the Glyde River where it becomes the Goyder River. Their land, Ngaliyindi, sits astride the Arafura Swamp in Central Arnhem Land. Many Ganalbingu artists paint totemic species significant to their clan. These can include baru (crocodile), banda (long necked turtle), buliya (catfish), yalman (waterlilies), gumang (magpie geese), dakawa (fresh water yabby), ratjuk (barramundi), warrnyu (flying fox) and more.
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Lungurrma (North-east Wind)
Lungurrma (North-east Wind) heralds the new season when seas are calm and new growth starts. The months for this type of wind are October to December. There are big clouds without thunder or rain. The triangular patterning represents monsoon clouds ‘standing up’ on the northern horizon. The Lunggurrma design belongs to the Yirritja moiety clans linked to this design are known as the ‘line of clouds’ clans
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Djerrk (Bush String Bag)
Djerrk are primarily made from the bark of Baḻgurr (Red-flowered Kurrajong – Brachychiton megaphyllus) but sometimes Banyan tree (Ficus virens) and Cocky Apple tree (Planchonia careya). Sections of the tree are cut, and depending on the size, whole portions or part portions from the trunk. The inner bark is beaten or chewed to soften then dyed with natural bush dyes. Once softened and dyed, parts of the fibre are separated into fine strips then rolled on the thigh to create a rope otherwise known as bush string. The bush string is then woven and knotted to create a djerrk (string bag). Djerrk were used for every day utilitarian purposes, particularly collecting bush foods such as bäḻtji (yam).
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Shield
Shields were used as modesty shields for women, normally worn around the shoulders or around the waist.
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Blanket
Margaret has used traditional weaving methods to create this blanket from the bark of a stringybark tree. The plant material is worked and treated in the ways passed on from ancestors and in doing so, Yolngu recreate and identify with sacred ceremonial objects which connect Yolngu to each other, to their past, their Creative Beings and to their Country.
The spreading out of a blanket is an act of welcome for Yolngu.
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Burruna – Darrpa ga Dhamiling dhawu (king brown snake and blue tongue lizard story)
This is the story for the Djambarrpuyngu Wanybarrnga people of their country Djarraya & Lungurrungur, south-east of Galiwinku.
A long time ago the darrpa (king brown snake) left his home and went hunting when a dhamiling (blue tongue lizard) found a hole and thought it would be a good home, so the dhamiling crawled on in to the darrpa’s hole. The darrpa came back to discover the dhamiling in his hole and said “this is my home where is yours?” and told him to go away. The dhamiling said “no this is my home” and they had a fight. The darrpa tried to beat the dhamiling but he couldn’t. The dhamiling spat in the face of the darrpa, killing him. Through his passing the darrpa took his land and crawled back into his hole where he will stay forever.
When telling the story of her people, Burruna says “this is telling a story that happened on my country. That my father and mother told me and this story gets told and passed down through the family. All my tribe, Djambarrpuyngu, we dance, there is a king brown dance.”
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Raypiny Dhawu (Fresh Water Story)
All Aboriginal people originate from a spiritual source, fixed in a particular place in their land or the sea. These ‘spiritual reservoirs’ are often in the form of special waterholes made by Wangarr (creative spirits) that were created long ago close to the beginning of time. These creator beings moved across the countryside, shaping the land and implanting in each tract of country, the spiritual life force for the people who were to own it. These creative spirits took many forms and when they gave the land to each group, they also gave songs, dances, ceremony, the associated laws and language.
The creation story for Ganalbingu people took place near the middle section of the Glyde River where it becomes the Goyder River. Their land, Ngaliyindi, sits astride the Arafura Swamp in Central Arnhem Land. Many Ganalbingu artists paint totemic species significant to their clan. These can include baru (crocodile), banda (long necked turtle), buliya (catfish), yalman (waterlilies), gumang (magpie geese), dakawa (fresh water yabby), ratjuk (barramundi), warrnyu (flying fox) and more.
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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.