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My Father’s Country and Bush Medicine – Rosie Kemarre Morton

The community of Ampilatwatja made a conscious decision not to paint ‘altyerr’ dreaming stories. The artists paint their country where those stories sit.
Rosie has painted her Father’s country, where she can always find bush tucker and bush medicine. She is very happy when out bush hunting and gathering, as it brings back memories of her childhood when she used to live traditionally off of the land with her family.
Rosie uses these hunting trips as her inspiration for her artworks, each one reflecting the layered landscape and various colours as she has seen them. “They are always changing, with the light of day and the seasons of the year
Rosie enjoys and understands the importance of painting bush medicine plants. They help in the healing of her people and it keeps the tradition and knowledge strong. These particular plants are very plentiful after rain and can be used for numerous conditions, such as skin irritations, flu, coughs and infections.
Rosie’s dreaming is the “Araluta” or kangaroo plant. This bush is a rich source of food for the kangaroos and keeps them fat and healthy and good for hunting.

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My Grandmothers Country – Denise Ngwarraye Bonney

The community of Ampilatwatja made a conscious decision not to paint ‘altyerr’ dreaming stories. The artists paint their country where those stories belong.

Denise paints ‘Tijamburra’, her Grandmothers country.

“This is my Mothers Mothers country, out near Canteen Creek, we go hunting  for wild onions, goannas, echidnas and sugar bag honey in the trees. I like to hunt in my country, there is water all year round even if it look dry, we follow the bird tracks to know where to dig and then we find water.


This painting is after rain, many grasses are out, but the riverbed is still sandy.”


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View of Country – Sevania Kemarre Bonney

 

The community of Ampilatwatja made a conscious decision not to paint ‘altyerr’ dreaming stories, the artists paint their country where those stories sit.

Sevenia was born in Soakage Bore, Utopia and started to paint when she was teenager. She learnt the way to paint landscape and bush medicine from her grandmother Eileen Bonney, a former health worker and artist. Sevenia finds painting soothing and enjoys to share this activity with her kids so they can learn as she did with her grandmother.

 

Knowing your country is an important part of living in a remote community like Ampilatwatja. Knowing when and where to go hunting and gathering, knowing where there is ‘soakage’ (where you can dig for water), travelling with family for ceremonies, and maintaining a connection with the land.

 

“This is my country, my view of country.”

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My Fathers Seed Dreaming – Lulu Teece

“Before my father died, he told me and my sister, that if we ever painted, he wanted us to paint his dreaming. His dreaming is the seed dreaming, from his country. I paint that story, it’s important. That’s why i always paint the seed dreaming.”- Lulu Teece

Lulu has a strong passion for bush medicine and provides the community with traditional bush medicine that she makes through facilities provided by the clinic.

This painting is a strong depiction of connection to culture, family and country.

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Bush Flowers – Theresa Ngwarraye Morton

When I go hunting in my country I see flowers blooming everywhere, on the ground and in the trees.

In cold time we make medicines out of some plants, I know where bush medicine grows.

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Bush Tobacco – Elizabeth Ngwarraye Bonney

Bush Tobacco flowers in winter and we harvest the whole plant, let it dry then burn it with white ash from the eucalyptus tree, it’s an old recipe.

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My Country – Levina Pitjara Morton

The community of Ampilatwatja made a conscious decision not to paint ‘altyerr’ dreaming stories. The artists paint their country where those stories sit.

“When I paint, I think of the stories my Grandmother Lilly tells me of how she and her family used to live. Where they lived on her country as she was growing up and how they followed their mothers and their grandmothers.
When I go hunting with family for bush tucker and bush medicine it makes me think of Lilly’s stories, the way they used to live off the land, traditionally.
I paint those places my Grandmother tells me about, I paint how I imagine they were and the life they used to lead.” – Levina

Levina’s fine dot technique, which requires a lot of time and patience, communicates the pride and passion she has for her paintings and her country.

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Bush Medicine Plants

“Bush medicine plants are used for healing on the body and for drinking. We make this by grinding the plants with a rock, we use the juice and the fibre of the plant.

We collect bush medicine plants when we are out hunting. Different kinds of plants grow during different seasons.

There are lots of different medicines, we know what their stories are, we learnt them from our parents and we teach these stories to our children.”

Bush medicine knowledge is still strong in Ampilatwatja, it continues to be passed down to the younger generations and is widely used.


When the women go hunting they often gather bush medicine. The plants depicted here are found in the country around Ampilatwatja, they are used for soothing skin infections and to make a drink to help with colds and coughs.


Painting bush medicine stories is important because it helps to maintain a strong knowledge and culture for the community.

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Warrnyu Dhawu (Flying Fox Story)

Back in the Creation time, Warrnyu (Flying Foxes) once lived, like men, in the cave at the place called Kurrki Warrnyu Yirri Djaringal (they also lived in caves called Wadatilmurr & Gurngurmirrngu). Warrnyu lived in these caves for many years and then one day Djanyarr (The Dog), an ancestral being in the form of a man, came along. He was looking around for a place to live. Djanyarr heard the sound of a Flying Fox screaming. He went down to the cliff and pushed the rock and the water came out at the Ganalbingu place called Gurrkawakarrmurr. He then went into the cave and into the sacred hole, frightening all the Flying Fox away. When he went into the hole he left his dilly bag in the tree and went out on the other side of the sacred cave and leaving his spear and woomera. He sat there for a long time. The Dog made three streams and the water went inside the cave. Two of these streams are good drinking water. In the middle it is a sacred water. No-one drinks from the middle of the stream. Children, men, women, young boys or girls are not allowed to drink from the middle of the stream. If they drink the water from the middle of the stream they will go grey too early.

At Kurrki Warrnyu Yirri Ngilaya Djaringal, the Flying Fox made himself into a young man… that’s what Aboriginal people do today. They have ceremonies and dances to make the young boys into men. The songs are called Yirrarwu, Gulumu, Rruburra and Burryun. Dhapi (initiation ceremony) happen today because the Warrnyu (Flying Fox) people performed them a long time ago before the Yolgnu people. It was the Warrnyu people who first performed circumcision of the young boys to make them into men. It all happened at Kurrki Warrnyu Yirri Ngilaya Djaringal, this is how this place got its name.

Leaving behind the cave at Kurrki Warrnyu Yirri Djaringal, the Dog travelled west across the Arafura Swamp and came to Djalkulmurr (Mount Delight). From there he travelled north and came to Dunganda (a hill situated a few kilometres east of Ramingining). There he met a female Dog, then they both headed north and came to a place called Garanydjirrmurr where they spoke the Mildjingi language. From Garanydjirrmurr they changed their direction and went west through Guliny’barra, Burgumara and onto the plains. When they reached the plains they smelled something cooking, way up in the north – at Wessel Islands. The aroma they smelt was so enticing that they decided to go there. Lungurrma (the north-east wind) was carrying the smell. One Dog headed north again, but the other Dog decided not to go with him and went back the opposite way. The first Dog that went to Malwanatharra (Sandy Point) went into the sea following its nose to wherever the smell was coming from. It is believed that this Dog still lives in the sea…

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Baru Dhawu (Crocodile Story)

Baru (the crocodile man), was from the Gumatj clan. People usually call him Gurdu Gurdu or Baru which means crocodile. He lived his life at a place called Yirrkala. Living near him were other people, and when Baru didn’t have enough to eat he began to kill and eat these other people. After a while others noticed that some people were missing. When Baru went to the toilet, the people could smell this strong smell, so they knew that he ate the other people. Some men went to get help and they took message sticks to the other tribes. Some were sending smoke signals. When they came to Baru’s camp they started to spear him in the left side of his ribs. He dropped into the fire and burnt his left hand and maybe his right hand. He then ran into the bush and yelled to his countrymen – the animals, birds and fish that live on the land and in the sea. He stopped and he named the tribes and clans and also the places until he came to a place called Gamarru/Guyurru. There he took a rest and said to himself “This is where I stop and call this place Gamarru/Guyurru”. Baru, still in pain from the fire, then jumped into the water and turned himself into a crocodile. The fire left scars on his back. Baru paintings belong to Gumatj and Warrawarra and also the Marpi clan. This painting is used at death ceremonies or initiations and it normally is painted on the belly, which means the person the design is painted on is part of Gurdu Gurdu (the crocodile people).