CompNet Systems

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Jarntinti

“I, me, Nyanjilpayi paint this one, Jarntinti Lake. I been born there, mine. I been little girl born there, Jarntinti area.

Jarntinti big claypan near Punmu. Tarlpa, Jutupa, Wawulpa, all waterhole and yinta (permanent spring) in Jarntinti area. Long time [ago] plenty bush tucker there, yukuri (green grass, vegetation) everywhere, plenty kalaru (Samphire, salt bush). You can find him biggest mob there. You got to get that kalaru, grind it and make a damper. Get him up and wash him, wash him, wash him then grind him into flour for a damper.

No kalaru today, no bush tucker, nothing. I don’t know [why]. Bush tucker nothing now, he never grow there anymore. Jarntinti everywhere clean water today, big rain there. I don’t know why no bush tucker now. I don’t know what’s wrong”.
– Nyanjilpayi (Ngarnjapayi) Nancy Chapman

“When I was born, my spirit appeared at Jarntinti. I was born at the waterhole called Jarntinti. That’s my Country, Jarntinti. I know all about it, about that water over there, about my home, our grandparent’s Country. We travelled all around as pujiman (traditional, desert dwelling), camping and then setting off again by foot. My family’s water, my grandmother’s, my grandfathers and my ancestors. I was taught from them. Our knowledge is ancient and has been passed on by our grandparents.”
– Nyanjilpayi Nancy Chapman, as translated by Kanyirninpa Jukurrpa

Jarntinti is a large claypan at the Southern end of Nyayartakujarra (Lake Dora), a large salt lake surrounded by tali (sand hills) within the Karlamilyi (Rudall River) region. This area is Nyanjilpayi’s birthplace; her ngurra (home Country, camp). Jarntinti formed part of the region which Nyanjilpayi traversed extensively as a young girl. During the pujiman era, Jarntinti was primarily used as a camping site in the wantajarra (wet season), when the claypan filled with kapi (water).

As related by Nyanjilpayi, an abundance of bush tucker could be found at Jarntinti. During the pujiman 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.

By CompNet Systems, ago

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Ngalng – Janet Marawarr

Ngalng (fresh water yabby)

‘This is a story from Mankorlod. This is a djang story. This is the creation story about the fresh water yabby. Starting with the stone, that’s the raw one and the cooked one. The stone rock suddenly turned to ngalng, in a flash. Ngalng started growing and turned into a body. It’s a magic one and it can change from rock to ngalng to human and back to ngalng. Now it’s a ngalng. 

The country is near Mankorlod and Korlobididah. The ngalng is stuck there forever on the rock at Korlobididah,’ 

‘There is also duruk (camp dog) called ‘Djanbokkon’. This is a duruk that comes from water and no one has seen it. This is a true duruk, he goes everywhere in the country. His body is striped. He is a secret dog and he has a secret story.’ 

Janet Marawarr 2022

By CompNet Systems, ago

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Ngalng (fresh water yabby)

Ngalng (fresh water yabby)

‘This is a story from Mankorlod. This is a djang story. This is the creation story about the fresh water yabby. Starting with the stone, that’s the raw one and the cooked one. The stone rock suddenly turned to ngalng, in a flash. Ngalng started growing and turned into a body. It’s a magic one and it can change from rock to ngalng to human and back to ngalng. Now it’s a ngalng. 

The country is near Mankorlod and Korlobididah. The ngalng is stuck there forever on the rock at Korlobididah,’ 

‘There is also duruk (camp dog) called ‘Djanbokkon’. This is a duruk that comes from water and no one has seen it. This is a true duruk, he goes everywhere in the country. His body is striped. He is a secret dog and he has a secret story.’ 

Janet Marawarr 2022

By CompNet Systems, ago

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Mandjiribidj (Billy goat plum tree)

Together with her grandmother, Lamecha has created a new Lino print design depicting the popular bush food, billy goat plum.

This fabric was created using the linocut printing technique. The lino tile has been carved by the artist in Maningrida, and has been printed by hand using a variety of colours and layers. The linocut technique ensures each textile piece is a one-off, limited edition piece. Bábbarra Women’s Centre supports the economic independence of Indigenous women in the Arnhem Land community of Maningrida, Northern Territory, Australia. Designs created by the women at Bábbarra reflect strong cultural knowledge, which is passed down to younger generations through their textile design practice.

By CompNet Systems, ago

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Kunred (country)

This fabric was created using the linocut printing technique. The lino tile has been carved by the artist in Maningrida, and has been printed by hand using a variety of colours and layers. The linocut technique ensures each textile piece is a one-off, limited edition piece. Bábbarra Women’s Centre supports the economic independence of Indigenous women in the Arnhem Land community of Maningrida, Northern Territory, Australia. Designs created by the women at Bábbarra reflect strong cultural knowledge, which is passed down to younger generations through their textile design practice.

By CompNet Systems, ago

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Ginga (crocodile)

This fabric was created using the linocut printing technique. The lino tile has been carved by the artist in Maningrida, and has been printed by hand using a variety of colours and layers. The linocut technique ensures each textile piece is a one-off, limited edition piece. Bábbarra Women’s Centre supports the economic independence of Indigenous women in the Arnhem Land community of Maningrida, Northern Territory, Australia. Designs created by the women at Bábbarra reflect strong cultural knowledge, which is passed down to younger generations through their textile design practice.

By CompNet Systems, ago

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Ngaldadmurrng (Saratoga)

This design tells the story of Saratoga dreaming,  a freshwater fish that swims on the edge of creeks and rivers. This design is the Saratoga dreaming from the Mularra songline. Where the Saratoga we call Murdulngu, Danguny travelled from Malmyangarnak billabong to Mirrigatja.

This Billabong was owned by Murdulngu (Saratoga) before the water was taken over by shark Barlangu he came all the way from east to north then to west. He was travelling when that water level was high he went up the stream but he couldn’t make it. This Barlangu came from Murruggun clan but really this shark came from long way all the way south. This story is connected through Mularra songline it represents many clans.

With permission from clan elders, Carol is able to pass on this family knowledge through her passion in textile and art.


‘I am proud of my first design, I want to keep this design for future, for my children and grandchildren so they remember this story, this story is a big part of the mularra songline’ Carol Liyawanga Campion

By CompNet Systems, ago

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Manbirrbbirr (small bush flowers)

In Kuninjku the name manbirrbbirr is used for a number of densely flowering shrubs and small trees including Verticordia cunninghamii, yellow flowering Austromyrtus species and also Acacia platycarpa which also has dense white. 

Yellow, Purple and white fabric ink on white cotton. 

By CompNet Systems, ago

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Wak Wak

This painting depicts a sacred site at ‘Kurrurldul’, an outstation south of Maningrida.

The ‘rarrk’, or abstract crosshatching, on this work represents the design for the crow totem ancestor called ‘Djimarr’. Today this being exists in the form of a rock, which is permanently submerged at the bottom of Kurrurldul Creek. The ‘Djimarr’ rock in the stream at Kurrurldul is said to move around and call out in a soft hooting tone at night. Both the stone itself and the area around it are considered sacred.

The imagery represents the rock mentioned above at the bottom of Kurrurldul creek, which is the final transmutation of the dreaming ancestor ‘Djimarr’. Finally, the pattern used here is also the crow design used in the sacred ‘Mardayin’ ceremony, which is a large regional patri-moiety ceremony now rarely conducted in central and eastern Arnhem Land.

By CompNet Systems, ago

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Lorrkon (Hollow Log)

The Lorrkon or bone pole coffin ceremony was the final ceremony in a sequence of mortuary rituals celebrated by the people of Arnhem Land. This ceremony involves the placing of the deceased’s bones into a hollow log which was decorated with painted clan designs and ceremonially placed into the ground where it remained until it slowly decayed over many years.

The log is made from a termite hollowed Stringybark tree (Eucalyptus tetradonta) and is decorated with totemic emblems. The western Arnhem Land version of the Lorrkon ceremony involves the singing of sacred songs to the accompaniment of karlikarli, a pair of sacred boomerangs used as rhythm instruments. During the final evening of the ceremony, dancers decorate themselves with kapok down, or today, cotton wool and conduct much of the final segments of the ceremony in the secrecy of a restricted mens’ camp. The complete ceremony may stretch over a period of two weeks, but on the last night the bones of the deceased, which have been kept in a bark container or today wrapped in cloth and kept in a suitcase are taken out, are painted with red ochre and placed inside the hollow log. This ceremony may take place many years after the person has died.

At first light on the final morning of the Lorrkon ceremony, the men appear, coming out of their secret bush camp carrying the pole towards the women’s camp. The two groups call to each other using distinct ceremonial calls. The women have prepared a hole for the pole to be placed into and when it is stood upright, women in particular kinship relationships to the deceased dance around the pole in a jumping/shuffling motion. The Lorrkon is then often covered with a tarpaulin and left to slowly decay.

By CompNet Systems, ago