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Waru (fire)

This work depicts the practice of fire burning as it 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 (freshly burnt Country), 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.

Name: Derrick Butt


Language: Martu Wangka


Community: Parnngurr


Biography:

“My birthplace is Derby, I was born in the old hospital there in 1976. Then my mother used to live in Bidyadanga, so I grew up in Bidgy and went to school there. We used to travel a bit when we were young with our grandmother.

When I was a teenager I asked my grandmother; “Where is your Country? I want to know your Country”. She was from the Great Central Desert, Kulyakartu. She told me, “Go to the desert, go to Parnngurr, and you’ll see my brothers and sisters.” I went there, I saw his [her] brothers and sisters, and they looked the same. Jamu (grandfather) Muuki [Taylor] and Nola [Nyalangka] Taylor. She’s the youngest sister, she has the same face too.

Before that I thought we was from the coast; we love the coast and we grew up there. The coast provided food for us, learning as we grew up to hunt and go fishing, but in the back of my head something felt missing. I used to think, “Where are your roots?” When I discovered my grandmother was from the bush, I continued in that path, wanting to know more. Now I’ve been living in the desert for a long time- working and painting with Martumili and KJ [Kanyirninpa Jukurrpa] rangers, and I know the impact it can have on you.

My grandmother didn’t manage to go back to her Country because she passed on, but I went back there and now I paint that Country- that Country is mine through my blood, through my DNA. Painting my Country strengthens that connection- knowing that I belong to that place. It's a tribute to my grandmother. I can carry her story, carry her legacy through my art. In a sense we know where we come from because of my grandmothers and grandfathers.

I used to do painting in school, landscapes with charcoal. But something was missing. I wanted to create my own style and own ways. One day I went to Perth and I was looking down on Country and I said “This is art. So I put that down in my painting.” Now when I paint, I paint with Taylors. Most of our family are painters. I saw their art, their painting, and I wanted to be a part of that group because I love painting. Muuki Jamu I know, he paint Kulyakartu aswell, but in his unique way. I wanted to create my own style of painting. Now I have my style but I still like to push the boundary, try new things.

I do mostly looking down on Country, all the colours you can see. It’s not always brown and orange- it’s a lot of colours, all mixed up colours. I put everything colours in my canvas. Before I start painting I also create my own background. The colours I use for my background I put on top so they blend together like three dimensional levels.

The best thing about painting is knowing there is a place there for you, and sharing that part of myself through art. To be noticed in a way, people can connect to your story and you alone, because you’re talking from your heart, and giving back, sharing. You’ve got to love what you paint.

I always love people to see my art, and to know what they’re thinking. I can’t wait to have my own exhibition - it’s good to be exposed in the art world. If people ask questions it’s good, because I like to tell; I love talking. I have to paint some more, just keep painting and build up my reputation for the next solo exhibition.

Derrick Butt

 

Derrick was born in Derby in the Western Australian Kimberley but moved to Parnngurr Aboriginal Community at a young age to stay with his grandmother’s side of the family. He began sketching in school at Parnngurr, soon developing a strong love of art, and then learning to paint. In his late teens he moved to Newman, where he started to paint again and begin to showcase his work through Martumili Artists. He’s a natural storyteller, and this clearly carries through to his art, where he proudly tells the story of his heritage and his Country; “I believe art is alive with the story... Painting my Country strengthens that connection- knowing that I belong to that place.”

Derrick is fast developing a reputation for the dramatic, bold representations of his ancestral Country, Kulyakartu, where shimmering undulations combine with pinpricked constellations of colour. Somehow, his paintings convey not only the topographic geological forms, water bodies, and flora of the region, but also the very life essence that lies beneath the land. 

Kulyakartu is located in the far north of the Martu homelands, near the Percival Lakes region of Western Australia’s Great Sandy Desert. Kulyakartu is mostly grass Country where there is very good hunting. In particular parnajarrpa (goanna), wild cats, and lunki (witchetty grub) are found in abundance here. 


© the artist / art centre