This painting is about Maureen’s grandmother’s country in the Gibson Desert near Kulkurta, Central Australia. Her mother and siblings were all born here so Maureen feels a strong connection to this part of the lands. There are many water holes in the desert which become important landmarks as water is scarce. Families travel from rockhole to rockhole to camp and collect water. Maureen has included these in her painting as well as the tali (sand hills)
This painting depicts a story from the Walu rockhole. There were two men and one little boy camping at the rockhole. The men went hunting and the little boy stayed. The men returned with an emu and pulled out its heart. The boy was holding the heart and blood spilt out onto the rocks. He ran away with the heart and turned into wind. The emu’s blood trail stained the rocks and it can stilll be seen there today.
Women collecting Watiyawarnu (Acacia tenuissima). Back at camp after collecting the seeds they make large windbreaks for shelter and winnow the seed in the late afternoon. Immature watiyawarnu seed is ground into a paste and can be used to treat upset stomachs. There is an important ceremony for this Tjukurrpa.
The Yolngu people of Arnhem Land 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 Beings) long ago close to the beginning of time.
The creator beings moved across the country side, 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. 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.
In this painting, the artist has depicted Gumang (magpie geese), which are sacred to the Ganalbingu people. To the east of the Arafura Swamp is a freshwater billabong which is said to have been made by the Goose Spirit and is in the shape of a goose nest. As a result, geese, their eggs and their nests are sacred.
‘This painting is about the way women hunt Wardapi – that sand goanna. He digs holes in the dunes, makes his nest deep inside. Many of the holes all join up. Women hunt Wardapi in the dunes by digging out the holes. Sometimes cover one, and Wardapi runs out other one. Need to hunt him together. Find all the holes. Dig them at the same time. Someone going to get him that way.’
The Wardapi Jukurrpa [Varanus Gouldii Goanna] belongs to the Spencer Sisters. It comes from Yarripilangku [aka Yinyiripalangu], south-west of Yuendumu. A group of Warlpiri Karnta [women] are sitting down in a circle when a Japangardi Wati [man] from Puturlu [Mt Theo], called Wamaru came upon them. He wants to take one of them, named Yurlkurinyi, of Nungarrayi skin, which is the wrong skin for him. He takes the Nungarrayi woman up a hill, where they make love. In response, the earth on top of the hill turns to Ngunjungunju [white ochre], and yellow and red ochre. The yellow is for Karnta and the red for Wati. The ochre is used by Warlpiri people for love magic and ceremonial decoration. The Wati turns all the Karnta and himself into Wardapi, aka Varanus Gouldii goannas. This Jukurrpa belongs to the Napaljarri/Japaljarri and Nungarrayi /Jungarrayi subsections, and the Japanangka/Napanangka, Japangardi/Napangardi subsections of Puturlu. The women are often represented by ‘U’ shapes. Concentric circles may illustrate Wardapi holes, or their droppings left behind them, and Wardapi tracks are usually represented by ‘W’ shapes and wavy lines.
I am painting Yankuntjuntju. It is my grandmother’s country, close to Patjarr. There’s a rockhole close. I like to paint my story, my grandfather’s, my grandmother’s. My father’s mother passed away at that rockhole, that is why I’m painting. My grandmother had two sons, two daughters. [She] passed away right there, rockhole side. I also paint Karrku, that’s my nyal-ku Tjukurrpa, (my dreaming) Porcupine dreaming in that place. I think about these stories and my family when I am painting. Proper story. Painting keeps my family, and these stories close to me.
Pura. We call him Pura. Bush Tomato (Solanum chippendalei) you call him. Got lot of little black seed… got to dig him out and throw away. Rubbish one, that seed. We use punu, a little tool from wood. He is called Karriti.
This shows the layered landscape of Alyawarr, Central Australia. 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.”
The community of Ampilatwatja made a conscious decision not to paint altyerr (dreaming stories). The artists paint their country where those stories sit.
The long necked turtle is a dreaming totem for the freshwater people, the Ganalbingu, whose country includes the World Heritage listed, Arafura Wetlands in Central Arnhem Land, Northern Territory
The Yolngu (people) of Arnhem Land 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 Wangga (Creator Beings), long ago close to the beginning of time. These creator beings moved across the country side, shaping the land and implanting in each tract of country, the spiritual life force for the people who were to own it.
These creator spirits took many forms. 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. Some of their major Creative Beings include Banda (freshwater long neck turtle) and Yalman (water lilies).
‘When I paint Bush Flower, my painting means all the seasons as they change, and the landscape views, about the Country, and about the place, where the bush tucker and bush medicine can be found. It’s about people going hunting, and about people telling their stories about that’s the time where to find new bush tucker, everything growing. It is like a map and a calendar, and history, genealogy, Everything! I see it like a very BIG picture. In my mind making lots of pictures sharing these stories with others so they can understand. It’s not just a leaf that I’m doing. The painting is the big picture in my mind, spreading everything out before me like a landscape view, and the seasons, and the calendar, and the history, and genealogy, and stories… It’s everything to me. All of what I know. That’s what I’m painting when I paint bush flowers.’