September 2024

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Pitu (Separation Well)

“I paint Pitu because my father come[s] from Pitu and all the rest of the family, they belong to there. Family hear the stories all the time from Jakayu [Biljabu]. It’s their connection to that place. All the old people were walking through that area, aunty Jakayu was born there. It’s a sad story, hers. We [went] there… to see it again. It’s a long, long way from Punmu. All the other family [saw] where their family is from and where they belong to.”


–       Kuru Gladys Bidu


Pitu (Separation Well) forms part of Kuru’s ngurra (home Country, camp) through her father. It is a significant cultural site and large soak located yulparirra (south) of Wuranu (Canning Stock Route Well 29) and Kulilu rockhole and soak. As a site where fresh water was available all year, Pitu was an important camp and a meeting place for Kartujarra and Manyjilyjarra people during the pujiman (traditional, desert dwelling) era. 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. 


Soaks, or soakwaters, derive their name from the manner in which their waters generally seep into the sand from below stores, sometimes as part of an ephemeral river or creek. Soaks were an especially important source of water during the pujiman era, being the most dependable water source in times of drought. Water was obtained from soaks by scooping away the sand with a piti (timber bowls used for carrying food and water) until clear water gathered at the base of the hole, sometimes at a depth of several metres. Pitu is also surrounded by shrubs that need to be cleared to access its waters.

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111582326599

Jupurrl

“This one a yinta (permanent springs) in my ngurra (home Country, camp), Jupurrl. It’s kakarra (east) of Kulyakartu and kayili (north) side of Wirnpa. I was a married woman when I was walking around this place, pujiman (traditional, desert dwelling) time. I married a good man. There’s lots of kapi (water) there. Lots of yukari (green grass, vegetation). Plenty of bushtucker, pussycat and goanna. There’s no kapi when you first get there, but you dig him up and then there’s lots of kapi. We’ve got to take all the kids to that ngurra. Show them my daddy’s ngurra. There’s another waterhole, not far from there called Jakapinka. A jila (snake) made that kapi. It’s my brother’s Country.”

– Yikartu Bumba

 

During the pujiman (traditional, desert dwelling) days, Yikartu and her family travelled extensively through this Country. At this time 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. 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. 

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Bush Tucker – Maisie Petyarre Bundey;-

Maisie paints the bush tucker found in her country, the area that surrounds Boundary Bore in the Utopia homelands. She paints bush plums, bush bananas, bush potatoes and bush medicine plants. The main motif which recurs often in Maisie artworks is a full coolamon. When she paints she always speaks of gathering and hunting on her country ‘long way from here, long time ago’, filling up coolamons with ‘bush potato, bush banana, goanna and porcupine.’ Maisie always says her family are ‘happy ones, healthy ones.’
 

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Women’s Ceremony and Bush Medicine – Colleen Morton

The layers of Colleen’s paintings are as detailed and complex as the stories she paints.

Colleen’s painting represents a ceremony that is performed by the women in the community. It involves dance, signing and painting the body in ochre, to celebrate their country and their understanding of bush medicine.

The use of the bush medicine and the edible seeds that come in an assortment of colours, are depicted in many of Colleen’s paintings.

This painting is about singing to country, singing the bush medicine in to existence, maintaining it and where to find it.

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111582326965

Kaalpakarti

“This painting is marlpa (companionship)- me and Anya painting this one together. We were talking together, painting together, laughing, joking. Me and Anya!”

– Corban Clause Williams

“That’s the first time I went to Kaalpa with Bamba [Corban]. I was feeling happy in Kaalpa with Bamba and everyone there. Me and Bamba painted that place, we drew it first then we painted it. Me and Corban like to paint together, that’s my brother.”

– Judith Anya Samson

Corban and Judith have together painted a visual depiction of Corban’s ancestral Country of Kaalpa. Senior Martu artists have often painted together where a story of mutual significance is conveyed, and in this way have produced many of the stunning, large scale collaborative works for which Martumili Artists are most well-known. Here the young artists have engaged in this established Martu practice of marlpa, or collaboration.

Kaalpa is a permanent water source located northeast of Kumpupirntily (Kumpupintily, Lake Disappointment). This site is a place of great cultural significance, and is also known for good hunting. Adjacent to the waterhole is a hill of the same name. The landscape around Kaalpa is parlkarra, bordered by tali (sandhills) stretching as far as Windy Corner, northeast and towards the border of Western Australia and the Northern Territory.

Kaalpa also features in the Minyipuru (Jakulyukulyu, Seven Sisters) Jukurrpa, a central creation narrative for Martu, Ngaanyatjarra, Pitjantjatjara and Yankunytjatjara people that is associated with the seasonal Pleiades star constellation. At Kaalpa the Minyipuru met a group of men; it was the first time either group had seen members of the opposite sex. The men tried to grab the women, but the Minyipuru chased them, hitting them with their digging sticks leaving them lying there as they continued travelling east.

The intersection of the Canning Stock Route with Kaalpa also made this a site of early contact with Europeans for many Martu then living a pujiman life in the desert. Following the route’s construction, Martu encountered Europeans and other Martu working as cattle drovers as they would travel up and down the Stock Route from water source to water source.

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111582326964

Kaalpakarti

“This painting is marlpa (companionship)- me and Anya painting this one together. We were talking together, painting together, laughing, joking. Me and Anya!”

– Corban Clause Williams

“That’s the first time I went to Kaalpa with Bamba [Corban]. I was feeling happy in Kaalpa with Bamba and everyone there. Me and Bamba painted that place, we drew it first then we painted it. Me and Corban like to paint together, that’s my brother.”

– Judith Anya Samson

Corban and Judith have together painted a visual depiction of Corban’s ancestral Country of Kaalpa. Senior Martu artists have often painted together where a story of mutual significance is conveyed, and in this way have produced many of the stunning, large scale collaborative works for which Martumili Artists are most well-known. Here the young artists have engaged in this established Martu practice of marlpa, or collaboration.

Kaalpa is a permanent water source located northeast of Kumpupirntily (Kumpupintily, Lake Disappointment). This site is a place of great cultural significance, and is also known for good hunting. Adjacent to the waterhole is a hill of the same name. The landscape around Kaalpa is parlkarra, bordered by tali (sandhills) stretching as far as Windy Corner, northeast and towards the border of Western Australia and the Northern Territory.

Kaalpa also features in the Minyipuru (Jakulyukulyu, Seven Sisters) Jukurrpa, a central creation narrative for Martu, Ngaanyatjarra, Pitjantjatjara and Yankunytjatjara people that is associated with the seasonal Pleiades star constellation. At Kaalpa the Minyipuru met a group of men; it was the first time either group had seen members of the opposite sex. The men tried to grab the women, but the Minyipuru chased them, hitting them with their digging sticks leaving them lying there as they continued travelling east.

The intersection of the Canning Stock Route with Kaalpa also made this a site of early contact with Europeans for many Martu then living a pujiman life in the desert. Following the route’s construction, Martu encountered Europeans and other Martu working as cattle drovers as they would travel up and down the Stock Route from water source to water source.

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sugabag

Native honey (sugabag) is found in this tree- The native bees made their hives in the hollow log- for young men’s initiatian, we use the sugar bag on the designs on the face

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Dhawurr/batjbarra fish trap

Fish traps are placed into the river to face the oncoming fish. The woven tunnel traps the fish and prevents their escape. The traps are tapered so when they are submerged in the water, the water pressure wedges them into place. Traditionally, the fish traps are operated at night time.

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110682327024

East Kimberley Boab

This painting is of a Boab Tree that are found in the East Kimberly. I have painted it in the style my mother (Charlene Carrington) paints. I have used Ochres and also the sap of the Bloodwood tree to make it glossy.

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East Kimberly Boab

This is a painting of the Boab trees found in the East Kimberlys in the style that my mother paints them (Charlene Carrington). I have used Ochres and the sap of the Bloodwood Tree to make the glossy coat.

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