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Nyurnma (Freshly Burnt Country)

“This the waru [fire], points to orange area and this is nyurnma [burnt country] points to aqua area, here manguu [country ready for burning] points to small pink section.”

-Muuki Taylor

The practice of fire burning continues to be used today through the Martu homelands. Over thousands of years, as Martu travelled and hunted on foot they would burn tracts of land, using waru (fire) as a means to assist with hunting and to encourage regenerative growth. Whilst fire burning practices have modernised in recent times, with Martu burning areas close to Aboriginal communities and along roads, or else further afield using helicopters and 4WDs with Indigenous ranger group Karnyirninpa Jukurrpa (KJ), the same objectives are met as those during pujiman (traditional, desert dwelling) times.

Targeted waru is an important tool in animal tracking. Small burns are lit to clear vegetation, expose burrows, and to allow for access to walk and track readily in exposed sands. Fires are typically burnt during cooler weather in small, controlled areas, reducing the risk of unmanageable, spontaneous bush fires whilst simultaneously providing diverse regenerating habitats. Remaining is a defined mosaic fire scar pattern in the land, across tali (sand dunes), linyji (clay pans), parulyukurru (spinifex country) and pila (sandy plains). This patterning is clearly visible from an aerial perspective, and becomes even more defined as new growth emerges.

The patchwork nature of regrowth is aligned with the Martu cycle of burning and regrowth and its five distinct phases. First is nyurnma, followed after the rains by waru-waru, when young, bright green plants start to grow. Nyukura occurs between one and three years after burning, when plants have matured and are fruiting and seeding. Manguu is four to six years post burning, when spinifex has matured to the point that it can be burned once again. Finally, kunarka signifies the time when spinifex and other plant species have become old growth, and pose a risk of destructive bushfires.

Categories: Shire of East Pilbara (Martumili Artists)

Name: Muuki Taylor

Language: Manyjilyjarra

Community: Parnngurr

Biography:

“Long ago we were living pujiman (traditional, desert dwelling) [lifestyle]. Our people took us about and grew us up. We stayed around in the north and grew up around Punmu… and along the lake [Nyayartakujarra, Lake Dora] to Karlamilyi. We would [hunt] animals… eat kalaru (salt bush, samphire) seeds, [witchetty] grubs… [and] minta (botanical gum). 

We would see aeroplanes, then we would run and keep quiet in the bushes. We didn’t know what it was. We had never seen a white man… We stayed there, where there were no white men. We didn’t see any motorcars. Nothing… Then Aborigines and white men got us and took us to Jigalong.” 

- Muuki Taylor as translated by Kanyirninpa Jukurrpa

 

Muuki was born around 1945 at Wayinkurangu, a soak located within the Percival Lakes region of the Great Sandy Desert. He is the eldest brother of fellow Martumili Artists Wokka Taylor (dec.) and Ngalangka Nola Taylor. In his youth Muuki’s family travelled hundreds of kilometres on foot, from the northern boundary of the Martu homelands through to Parrngurr, at the southern end of the Karlamily (Rudall River) region. They continued to live a pujiman (traditional, desert dweliing) lifestyle until being collected from Balfour Downs Station and taken to Jigalong Mission in the 1960s. They were one of the last Martu families to leave the desert. 

Muuki is a highly respected cultural leader, and is often called upon as an authority by other artists. In addition to painting with Martumili Artists, Muuki works as a senior cultural advisor for local Martu ranger group, Kanyirninpa Jukurrpa, where he provides invaluable advice and guidance.

Muuki paints his ngurra (home Country, camp) in the north of Martu Country, with a particular focus on Kulyakartu; flat, grass Country close to the Percival Lakes. He spent much time in this area in his youth, and has incredibly in depth knowledge of its resources, physical elements, seasonal life cycles and Jukurrpa (Dreaming) narratives. His works are encyclopaedic, detailing all aspects of Country from vanished roads to living water sources embedded within a subtle patina composed of hovering dots and brushstrokes. Muuki’s work has been exhibited widely across Australia and internationally, and acquired by the National Museum of Australia.

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