August 2026

Whaleback

This work portrays an area known to the artist, painted here from memory. During the pujiman (traditional, desert dwelling) era one’s survival depended on their intimate knowledge of the location of resources; thus physical elements of Country, such as sources of kapi (water), tali (sandhills), and different varieties of warta (trees, vegetation) were carefully observed and remembered. Today, this relationship with Country remains equally strong, despite the movement of Martu out of the desert and into remote Aboriginal communities, towns and cities.

Also visible may be traces of life cycles based around kalyu (rain, water) and waru (fire). A thousands of year old practice, fire burning continues to be carried out as both an aid for hunting and a means of land management today. As the Martu travelled and hunted they would burn tracts of land, ensuring plant and animal biodiversity and reducing the risk of unmanageable, spontaneous bush fires. The patchwork nature of regrowth is visible in many landscape works, with each of the five distinctive phases of fire burning visually described with respect to the cycle of burning and regrowth.  

Finally, metaphysical information relating to a location may also be recorded; Jukurrpa (Dreaming) narratives chronicle the creation of physical landmarks, and can be referenced through depictions of ceremonial sites, songlines, and markers left in the land. 

The Thickets

This work portrays an area known to the artist, painted here from memory. During the pujiman (traditional, desert dwelling) era one’s survival depended on their intimate knowledge of the location of resources; thus physical elements of Country, such as sources of kapi (water), tali (sandhills), and different varieties of warta (trees, vegetation) were carefully observed and remembered. Today, this relationship with Country remains equally strong, despite the movement of Martu out of the desert and into remote Aboriginal communities, towns and cities.

Also visible may be traces of life cycles based around kalyu (rain, water) and waru (fire). A thousands of year old practice, fire burning continues to be carried out as both an aid for hunting and a means of land management today. As the Martu travelled and hunted they would burn tracts of land, ensuring plant and animal biodiversity and reducing the risk of unmanageable, spontaneous bush fires. The patchwork nature of regrowth is visible in many landscape works, with each of the five distinctive phases of fire burning visually described with respect to the cycle of burning and regrowth.  

Finally, metaphysical information relating to a location may also be recorded; Jukurrpa (Dreaming) narratives chronicle the creation of physical landmarks, and can be referenced through depictions of ceremonial sites, songlines, and markers left in the land. 

Spiky Spinifex

This work portrays an area known to the artist, painted here from memory. During the pujiman (traditional, desert dwelling) era one’s survival depended on their intimate knowledge of the location of resources; thus physical elements of Country, such as sources of kapi (water), tali (sandhills), and different varieties of warta (trees, vegetation) were carefully observed and remembered. Today, this relationship with Country remains equally strong, despite the movement of Martu out of the desert and into remote Aboriginal communities, towns and cities.

Also visible may be traces of life cycles based around kalyu (rain, water) and waru (fire). A thousands of year old practice, fire burning continues to be carried out as both an aid for hunting and a means of land management today. As the Martu travelled and hunted they would burn tracts of land, ensuring plant and animal biodiversity and reducing the risk of unmanageable, spontaneous bush fires. The patchwork nature of regrowth is visible in many landscape works, with each of the five distinctive phases of fire burning visually described with respect to the cycle of burning and regrowth.  

Finally, metaphysical information relating to a location may also be recorded; Jukurrpa (Dreaming) narratives chronicle the creation of physical landmarks, and can be referenced through depictions of ceremonial sites, songlines, and markers left in the land. 

Blue Tongue

 “when wed go out with the old people on the Bidyadanga plains, we would go hunting. Before, when we were small.”   –  Marilyn Bullen

Lungkurta (blue tongue lizard) are a species of short bodied, slender tailed skink, striped grey and orange with a distinctive blue tongue. Lungkurta are found throughout Australia in dry, sandy and stony areas. They hibernate in the cool months, emerging seasonally as temperatures warm in tuulparra (spring). Once dug from their burrows, lungkurta are usually seized by their tails as a way of preventing them from inflicting scratches or gashes. Traditional carved wana (digging-sticks) used to dig burrows have been replaced with metal bars, though burning and tracking techniques continue to be practiced in the hunting of lungkurta.  Targeted waru (fire) clears vegetation and exposes burrows, whilst simultaneously providing diverse regenerating habitats for future lungkurta. When consumed, they are singed and then cooked in a coal and ash bed. 

During the pujiman (traditional, desert dwelling) period, 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. Whilst desert life has moved away from mobile hunter-gatherer subsistence throughout the course of the twentieth century, bush tucker continues to be a significant component of the modern Martu diet. Hunting and gathering bush tucker remains equally valuable as an important cultural practice that is passed on intergenerationally. Though hunting and gathering implements have been modernised, methods of harvesting, tracking and the use of fire burning to drive animals from their retreats are still commonly practiced today.

Blue Tongue

 “when wed go out with the old people on the Bidyadanga plains, we would go hunting. Before, when we were small.”   –  Marilyn Bullen

Lungkurta (blue tongue lizard) are a species of short bodied, slender tailed skink, striped grey and orange with a distinctive blue tongue. Lungkurta are found throughout Australia in dry, sandy and stony areas. They hibernate in the cool months, emerging seasonally as temperatures warm in tuulparra (spring). Once dug from their burrows, lungkurta are usually seized by their tails as a way of preventing them from inflicting scratches or gashes. Traditional carved wana (digging-sticks) used to dig burrows have been replaced with metal bars, though burning and tracking techniques continue to be practiced in the hunting of lungkurta.  Targeted waru (fire) clears vegetation and exposes burrows, whilst simultaneously providing diverse regenerating habitats for future lungkurta. When consumed, they are singed and then cooked in a coal and ash bed. 

During the pujiman (traditional, desert dwelling) period, 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. Whilst desert life has moved away from mobile hunter-gatherer subsistence throughout the course of the twentieth century, bush tucker continues to be a significant component of the modern Martu diet. Hunting and gathering bush tucker remains equally valuable as an important cultural practice that is passed on intergenerationally. Though hunting and gathering implements have been modernised, methods of harvesting, tracking and the use of fire burning to drive animals from their retreats are still commonly practiced today.

Kiwirrkurra

Kiwirrkurra is a rockhole located in the tali (sandhill) Country of the Gibson Desert, to the south west of Lake McKay. An Aboriginal community by the same name is now located nearby, to the west of the water source. 

Kiwirrkurra lies just east of Marapinti rockhole, an important site in the Minyipuru (Jakulyukulyu, Seven Sisters) Jukurrpa (Dreaming) narrative. At Marapinti the travelling women danced and pierced their noses, a practice also known as marapinti. Today the Minyipuru can be seen at Marapinti as a group of rocks, sitting up like women.

Minyipuru is a central Jukurrpa narrative for Martu, Ngaanyatjarra, Pitjantjatjara and Yankunytjatjara people that is associated with the seasonal Pleiades star constellation. Relayed in song, dance, stories and paintings, Minyipuru serves as a creation narrative, a source of information relating to the physical properties of the land, and an embodiment of Aboriginal cultural laws. Beginning in Roebourne on the west coast of Western Australia, the story morphs in its movement eastward across the land, following the women as they walk, dance, and even fly from waterhole to waterhole. As they travel the women camp, sing, wash, dance and gather food, leaving markers in the landscape and creating landforms that remain to this day, such as groupings of rocks and trees, grinding stones and seeds. During the entirety of their journey the women are pursued by a lustful old man, Yurla, although interactions with other animals, groups of men, and spirit beings are also chronicled in the narrative.

Kiwirrkurra

Kiwirrkurra is a rockhole located in the tali (sandhill) Country of the Gibson Desert, to the south west of Lake McKay. An Aboriginal community by the same name is now located nearby, to the west of the water source. 

Kiwirrkurra lies just east of Marapinti rockhole, an important site in the Minyipuru (Jakulyukulyu, Seven Sisters) Jukurrpa (Dreaming) narrative. At Marapinti the travelling women danced and pierced their noses, a practice also known as marapinti. Today the Minyipuru can be seen at Marapinti as a group of rocks, sitting up like women.

Minyipuru is a central Jukurrpa narrative for Martu, Ngaanyatjarra, Pitjantjatjara and Yankunytjatjara people that is associated with the seasonal Pleiades star constellation. Relayed in song, dance, stories and paintings, Minyipuru serves as a creation narrative, a source of information relating to the physical properties of the land, and an embodiment of Aboriginal cultural laws. Beginning in Roebourne on the west coast of Western Australia, the story morphs in its movement eastward across the land, following the women as they walk, dance, and even fly from waterhole to waterhole. As they travel the women camp, sing, wash, dance and gather food, leaving markers in the landscape and creating landforms that remain to this day, such as groupings of rocks and trees, grinding stones and seeds. During the entirety of their journey the women are pursued by a lustful old man, Yurla, although interactions with other animals, groups of men, and spirit beings are also chronicled in the narrative.

Yiranang

“Yiranang claypan, near [Canning Stock Route] Well 24. It’s a [seed] grinding place. You know that kalaru (samphire, salt bush)? Green one, it grows in the Kaalpa (Kalypa, Canning Stock Route Well 23) area. He grows there, I’ll show you. You make a damper from him. But no kalaru there in Yiranang.

All the bushes there, wintamarra (mulga tree), and tuwa (sandhills). I was walking there as a young girl. No man, single woman. All the women were there; me, Kumpaya [Girgirba], Jakayu [Biljabu], Bugai [Whyoulter], my mother. We would walk there.”

– Ngamaru Bidu

Yiranang is a large claypan located just north of Kartarru (Canning Stock Route Well 24). Forming part of Ngamaru’s ngurra (home Country, camp), Yiranang was one of the sites Ngamaru knew intimately and travelled extensively with her family and other family groups, such as the Girgirba, Biljabu and Whyoulter families. Linyji (claypans) like Yiranang were typically visited more often during the wantajarra (wet season) as they filled with water. 

Ngamaru also recalls Yiranang as a ‘grinding place’; here the black kalaru seeds collected from nearby Kaalpa were first washed several times before being ground with jiwa (stones used by women for grinding seeds) to make a type of flour, which was then mixed with water to create a dough that was finally cooked in the ashes of a fire. Kalaru seeds were seasonally harvested in the yalijarra (hot dry months).

During the pujiman (traditional, desert dwelling) period Martu would traverse very large distances annually, 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.