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Nawarlah – Brown River Stingray

We hunt the Nawarlah (Brown River Stingray) during the wet season.  There is a plant with a yellow flower that tells us that it is the right time.  We know it will be fat. 

It is well known that Aboriginal art often depicts images of sacred totems or dreamings of Aboriginal culture. However, the world of the non-sacred also provides a rich source of subject matter for Aboriginal art. Much of the rock art of western Arnhem Land for example features secular topics such as common food animals and plants, depicted because of their economic importance but also merely because of their existence in the environment.

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Derrko (Dragonfly)

Derrko is the word used for dragonfly across inland central Arnhem Land by Kune, Kuninjku and Rembarrnga language speakers. The appearance of dragonflies throughout the region usually signals a seasonal shift, marking the approach of the dry season, and end of the humid wet season. 

Works in fibre from the Maningrida region are widely recognised as some of the finest in Australia. Artists confidently push the boundaries of fibre craft and cultural expression, adapting traditional techniques and forms to produce strikingly inventive and aesthetically exquisite artworks.

In 2003, Kuninjku artist Marina Murdilnga brought a revolutionary new form of pandanus weaving to Maningrida Arts & Culture: a flat yawkyawk made from knotted pandanus on a jungle-vine frame, painted with natural pigments. She next explored using dyed pandanus and feathers in this way. Murdilnga’s innovation inspired many other weavers, who are producing an array of beautifully resolved flat figurative works (stingray, butterflies, spiderwebs) and spiritual figures and Ancestral beings. Alongside Murdilnga, leading artists of this form of fibre art are Anniebell Marnngamarnnga, Frewa Bardaluna and Rembarrnga artists Vera Cameron and Maisie Cameron. Lulu Larandjbi has woven interpretations of the rock pools at Kobumi where Ngalyod (the Rainbow Serpent) entered and died.

Commonly used fibres include the leaves of pandanus (Pandanus spiralis), and palms (Livistonus), mírlírl (burney or jungle vine, Malaisia scandens), and the inner bark of kurrajong and stringybark eucalyptus trees. Weaving is physically hard work, now done only by women. They colour the pandanus using natural dyes made from the roots, leaves or flowers of plants within the weaver’s clan estate. The same dye bath is often used to dye a number of batches of fibre, with variations in the colours depending on the time spent in the dye bath and the potency of the bath. The women skilfully use salt and wood ash as mordants and colour enhancers.

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Nawarlah – Brown River Stingray

We hunt the Nawarlah (Brown River Stingray) during the wet season.  There is a plant with a yellow flower that tells us that it is the right time.  We know it will be fat. 

It is well known that Aboriginal art often depicts images of sacred totems or dreamings of Aboriginal culture. However, the world of the non-sacred also provides a rich source of subject matter for Aboriginal art. Much of the rock art of western Arnhem Land for example features secular topics such as common food animals and plants, depicted because of their economic importance but also merely because of their existence in the environment.

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Coil Basket

Coil basketry is a well-established fibre art form in the Maningrida region, especially for women from the Kuninjku, Rembarrnga, Ndjebbana and Nakkara language groups. 

Artists make coiled baskets of many shapes and sizes, ranging from small round baskets to large oval baby baskets, and made mostly from pandanus fibre that is dyed with natural pigments. Bundles of fibre are formed into coils which are covered and stitched together with strands of fibre threaded onto a needle. Artists combine colours and patterns to obtain intricate new graphic patterns.

These techniques are believed to have been introduced to Arnhem Land by Greta Matthews, a missionary on Goulburn Island in the 1920s. She had probably learnt coil basketry from Aboriginal people in the south-east of Australia, possibly the Murray River people such as the Yorta Yorta or the coastal Ngarrindjeri. 

The coiling technique spread quickly from Goulburn Island to people on mainland Arnhem Land. 

 

 

111582438402



Blue Hills

This site forms part of Blake Wilberforce’s ngurra (home Country, camp). People identify with their ngurra in terms of specific rights and responsibilities, and the possession of intimate knowledge of the physical and cultural properties of one’s Country. Painting ngurra, and in so doing sharing the Jukurrpa (Dreaming) stories and physical characteristics of that place, has today become an important means of cultural maintenance.

Blake enjoys painting at night to relax before bed and is family to fellow Martumili Artists Jason Tinker (dec.) and Peter Tinker Pija. As a young child, Blake travelled all the way from Kalgoorlie to Irrungadji, and remembers going gold detecting in the early morning with family before the heat set in.

Younger Martu artists often start painting alongside their parents, grandparents, and extended family, which fosters an organic learning process. This not only involves mastering painting techniques but also understanding specific locations, family histories, traditional ways of life, bush tucker, and Jukurrpa (Dreaming). Over time, with encouragement from their peers, they develop their own distinct styles and explore unique painting techniques and subject matter. In this work Blake brings a contemporary, evolving perspective to their work.

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Mungili Claypan

“When I was young, [I would] walk around, play around, slide around on the mud. [At Mungili, there’s a] Big one [claypan] and little ones on the side. And the white gums, [where] we would get witchetty grubs”

– Marlene Anderson

In this work Marlene depicts a claypan located in Mungili, the small outstation community situated just off the Eagle Highway in Western Australia. Mungili lies approximately 430 kilometres northeast of Wiluna and 250 kilometres north of Warburton. Marlene grew up in Mungili, and as such it forms a significant part of her ‘ngurra’ (home Country, camp). Typically Marlene depicts this site with a central large circular form that represents the main claypan, surrounded by smaller circular forms symbolising satellite water bodies.

During the pujiman (traditional, desert dwelling) period, 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 through real life experience and the recounting of Jukurrpa (Dreaming) narratives by name, location, quality and seasonal availability. This encyclopedic knowledge extends even to the nature and movement of arterial waterways, and sustained Martu as they travelled across their Country, hunting and gathering, visiting family, and fulfilling ceremonial obligations. They would traverse very large distances annually, visiting specific areas in the dry and wet season depending on the availability of water and the corresponding cycles of plant and animal life on which hunting and gathering bush tucker was reliant.

111582438398



Mungili Claypan

“When I was young, [I would] walk around, play around, slide around on the mud. [At Mungili, there’s a] Big one [claypan] and little ones on the side. And the white gums, [where] we would get witchetty grubs”

– Marlene Anderson

In this work Marlene depicts a claypan located in Mungili, the small outstation community situated just off the Eagle Highway in Western Australia. Mungili lies approximately 430 kilometres northeast of Wiluna and 250 kilometres north of Warburton. Marlene grew up in Mungili, and as such it forms a significant part of her ‘ngurra’ (home Country, camp). Typically Marlene depicts this site with a central large circular form that represents the main claypan, surrounded by smaller circular forms symbolising satellite water bodies.

During the pujiman (traditional, desert dwelling) period, 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 through real life experience and the recounting of Jukurrpa (Dreaming) narratives by name, location, quality and seasonal availability. This encyclopedic knowledge extends even to the nature and movement of arterial waterways, and sustained Martu as they travelled across their Country, hunting and gathering, visiting family, and fulfilling ceremonial obligations. They would traverse very large distances annually, visiting specific areas in the dry and wet season depending on the availability of water and the corresponding cycles of plant and animal life on which hunting and gathering bush tucker was reliant.

111582438396



Mungili Claypan

“When I was young, [I would] walk around, play around, slide around on the mud. [At Mungili, there’s a] Big one [claypan] and little ones on the side. And the white gums, [where] we would get witchetty grubs”

– Marlene Anderson

In this work Marlene depicts a claypan located in Mungili, the small outstation community situated just off the Eagle Highway in Western Australia. Mungili lies approximately 430 kilometres northeast of Wiluna and 250 kilometres north of Warburton. Marlene grew up in Mungili, and as such it forms a significant part of her ‘ngurra’ (home Country, camp). Typically Marlene depicts this site with a central large circular form that represents the main claypan, surrounded by smaller circular forms symbolising satellite water bodies.

During the pujiman (traditional, desert dwelling) period, 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 through real life experience and the recounting of Jukurrpa (Dreaming) narratives by name, location, quality and seasonal availability. This encyclopedic knowledge extends even to the nature and movement of arterial waterways, and sustained Martu as they travelled across their Country, hunting and gathering, visiting family, and fulfilling ceremonial obligations. They would traverse very large distances annually, visiting specific areas in the dry and wet season depending on the availability of water and the corresponding cycles of plant and animal life on which hunting and gathering bush tucker was reliant.

111582438395



Mungili Claypan

“When I was young, [I would] walk around, play around, slide around on the mud. [At Mungili, there’s a] Big one [claypan] and little ones on the side. And the white gums, [where] we would get witchetty grubs”

– Marlene Anderson

In this work Marlene depicts a claypan located in Mungili, the small outstation community situated just off the Eagle Highway in Western Australia. Mungili lies approximately 430 kilometres northeast of Wiluna and 250 kilometres north of Warburton. Marlene grew up in Mungili, and as such it forms a significant part of her ‘ngurra’ (home Country, camp). Typically Marlene depicts this site with a central large circular form that represents the main claypan, surrounded by smaller circular forms symbolising satellite water bodies.

During the pujiman (traditional, desert dwelling) period, 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 through real life experience and the recounting of Jukurrpa (Dreaming) narratives by name, location, quality and seasonal availability. This encyclopedic knowledge extends even to the nature and movement of arterial waterways, and sustained Martu as they travelled across their Country, hunting and gathering, visiting family, and fulfilling ceremonial obligations. They would traverse very large distances annually, visiting specific areas in the dry and wet season depending on the availability of water and the corresponding cycles of plant and animal life on which hunting and gathering bush tucker was reliant.

111582438394



Mungili Claypan

“When I was young, [I would] walk around, play around, slide around on the mud. [At Mungili, there’s a] Big one [claypan] and little ones on the side. And the white gums, [where] we would get witchetty grubs”

– Marlene Anderson

In this work Marlene depicts a claypan located in Mungili, the small outstation community situated just off the Eagle Highway in Western Australia. Mungili lies approximately 430 kilometres northeast of Wiluna and 250 kilometres north of Warburton. Marlene grew up in Mungili, and as such it forms a significant part of her ‘ngurra’ (home Country, camp). Typically Marlene depicts this site with a central large circular form that represents the main claypan, surrounded by smaller circular forms symbolising satellite water bodies.

During the pujiman (traditional, desert dwelling) period, 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 through real life experience and the recounting of Jukurrpa (Dreaming) narratives by name, location, quality and seasonal availability. This encyclopedic knowledge extends even to the nature and movement of arterial waterways, and sustained Martu as they travelled across their Country, hunting and gathering, visiting family, and fulfilling ceremonial obligations. They would traverse very large distances annually, visiting specific areas in the dry and wet season depending on the availability of water and the corresponding cycles of plant and animal life on which hunting and gathering bush tucker was reliant.