CompNet Systems

111582389569

Jartuti

“Jartuti water place east of Parnngurr. In pujiman (traditional, desert dwelling) days old people walked and hunted there, we went there recently with KJ (Kanyirninpa Jukurrpa) ranger mob, lovely place.” 

 – Beverley Rogers

Jartuti is a water source located close to Parnngurr Aboriginal Community (otherwise known as Cotton Creek), and is part of Beverley’s father’s ngurra (home Country, camp). The site is near to the home of the jangara (cannibal devil), spiritual beings from the Jukurrpa (Dreaming) era.

By CompNet Systems, ago

111582389568

Jartuti

“Jartuti water place east of Parnngurr. In pujiman (traditional, desert dwelling) days old people walked and hunted there, we went there recently with KJ (Kanyirninpa Jukurrpa) ranger mob, lovely place.” 

 – Beverley Rogers

Jartuti is a water source located close to Parnngurr Aboriginal Community (otherwise known as Cotton Creek), and is part of Beverley’s father’s ngurra (home Country, camp). The site is near to the home of the jangara (cannibal devil), spiritual beings from the Jukurrpa (Dreaming) era.

By CompNet Systems, ago

111582389567

Jartuti

“Jartuti water place east of Parnngurr. In pujiman (traditional, desert dwelling) days old people walked and hunted there, we went there recently with KJ (Kanyirninpa Jukurrpa) ranger mob, lovely place.” 

 – Beverley Rogers

Jartuti is a water source located close to Parnngurr Aboriginal Community (otherwise known as Cotton Creek), and is part of Beverley’s father’s ngurra (home Country, camp). The site is near to the home of the jangara (cannibal devil), spiritual beings from the Jukurrpa (Dreaming) era.

By CompNet Systems, ago

111582389566

Bush Tucker

Depicted in this work are traditional types of bush tucker, their habitats, and their related hunting and gathering methods. 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. 

Typically, animals hunted for their kuwiyi (meat) include kirti-kirti (euro kangaroo) and marlu (plains kangaroo), parnajarrpa (sand goanna), kipara (Australian bustard, bush turkey) and karlaya (emu). Lunki (witchetty grub) and wuukurta (honey ants) are dug from tree and bush trunks, or from underground nests. Popular mayi (plant food) includes minyarra (bush onion), collected from small, grass like plants; root vegetables dug from underground such as kulyu and mata (types of bush potato); and seeds such as kalaru (samphire, salt bush), yuwinyji, and marnkalpa (spinifex species). Jawirli (quondong), wamurla (bush tomatoes), jinyjiwirrily (wild gooseberry), ngaputa (melon), and karlkula (bush banana) are some of the most popular bush fruits. These are often collected in the wantajarra (cool season) and tuulpara (spring) months, along with juri (sweet) botanical gums and wama (nectar), obtained from various plant species. 

Traditional tools used for hunting and gathering bush tucker were carved from wanari (mulga), mulunturu (desert oak), yurungkura (river red gum) and mijarrpa (bloodwoods), and included kurlata (spears), jurna (hitting stick), karli (boomerangs), wana (digging-sticks), piti (timber bowls used for carrying food and water), and jiwa (grinding stones for grinding seeds into flour). While carved objects retain enormous social and ceremonial importance in Martu life, they are no longer used for hunting and gathering.

By CompNet Systems, ago

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Punmu Waterholes

Punmu refers to a region and an Aboriginal community within its vicinity, located 670km North-East of Newman. Created during the return to Country movement of the 1980s, with the recognition of Martu land rights and native title, the community was named after a nearby Jukurrpa (Dreaming) story.

Punmu community sits on the edge of a large salt lake known as Nyayartakujarra, or Lake Dora. The lake runs south into Karlamilyi River (Rudall River). Surrounding Punmu are numerous fresh water soaks and the red tali (sandhills) typical of the area. The most frequently visited water sources around Punmu include Wirlarra, Rawa, Yilyara, Jila-jila, Tuu-tuu, Pirrkili, Jurnu, Wilurr, and Wala- Wala. Further south are Juturrpa, Wawul, and Tarl. 

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. At this time 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 narratives.

By CompNet Systems, ago

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Burlupurr – dillybag

Burlupurr, or dilly bag, is usually a large woven collecting basket. These large bags are often made from the vine ‘Malasia scandens’, a strong pliable plant which grows along the floor and into the canopy of monsoon vine thickets. The bags are used to collect any kind of large numbers of heavy foods such as fish caught in conical fish traps or large collections of yams.

They can also be made from Pandanus spiralis, a plant which grows in many areas of Arnhem Land. These dilly bags are a tightly woven collecting basket, very finely made. These dilly bags are often used to collect sugarbag, the native honey. 

Common colours used to dye pandanus used for weaving burlupurr include:

– barra gu-jirra: the soft, white and fleshy end of the pandanus leaf imparts green to the fibre.

–  mun-gumurduk/ gala (Pogonolobus reticulatus): a bright yellow root that is crushed and put in a billycan with the fibre and boiled. It creates yellow when boiled once and deep orange hues when boiled multiple times.

– ngalpur (Haemodorum brevicaule): a bright red root which yields a range of purply red to brown colours.

– Baluk: ashes of certain plants are added to the boiling billycan with the fibre and dye plants to alter the colour that is imparted to the fibre. The fruiting body of gulpiny (Banksia denanta) is burnt and the ashes added to other day plants to make the colour pink. 

As well as being of practical use, dilly bags are also of religious significance to Arnhem Land people. Dilly bags are said to be totemic objects and associated with particular sites in the landscape.

By CompNet Systems, ago

114182389950

Kungkarrangkalpa (Seven Sisters)

‘Kungkarrangkalpa’ (The Seven Sisters or Pleaides) is significant Tjukurrpa (dreamtime). Its origins you may be familiar with in astronomy and its connection to ‘Wati Nyiru’ (Magic Man or Orion).  The roots of this dreaming stems across indigenous groups around the world. The Australian Aboriginal songline is one part to the whole dreaming which can be traced all around the world. The ladies of the Ngaanyatjarra Lands depict their significant chapter and understanding of the journey of the sisters. The different versions of this story depend on where you live and the significance’s of local Tjukurrpa places.

Nyiru fell in love with the sisters but he was of the wrong skin group to marry, but he still pursued them on their journey. The sisters travel across the land to escape Nyiru’s unwanted attentions, but he is persistent and always finds them. There are significant land forms which can be sited today that evidence this dreaming. As Nyiru is chasing the sisters he tries to catch them by using magic to turn into the most tempting kampurarrpa (bush tomato) and the most beautiful Yirli (wild fig tree), for them to eat and camp under. However, the sisters are knowledgeable of his magic and too clever for Nyiru who they outwit again and again. They go hungry and run through the night rather than be caught by him. As the journey continues, Nyiru gets so frustrated at the wit of the sisters that he uses his magic to make the oldest sister sick to try and get closer to her. The other sisters rescue the big sister and nurse her back to health. It is said he also captures the youngest sister, but with the help of the oldest sister, she escapes back to her sisters who are waiting for her. Eventually, the sisters fly into the sky to escape Nyiru, forming the constellation. Nyiru felt lonely, longing for the sisters who were so far away. Nyiru used his magic to go to the sky, forever in pursuit.

By CompNet Systems, ago

114182389949

Kungkarrangkalpa (Seven Sisters)

‘Kungkarrangkalpa’ (The Seven Sisters or Pleaides) is significant Tjukurrpa (dreamtime). Its origins you may be familiar with in astronomy and its connection to ‘Wati Nyiru’ (Magic Man or Orion).  The roots of this dreaming stems across indigenous groups around the world. The Australian Aboriginal songline is one part to the whole dreaming which can be traced all around the world. The ladies of the Ngaanyatjarra Lands depict their significant chapter and understanding of the journey of the sisters. The different versions of this story depend on where you live and the significance’s of local Tjukurrpa places.

Nyiru fell in love with the sisters but he was of the wrong skin group to marry, but he still pursued them on their journey. The sisters travel across the land to escape Nyiru’s unwanted attentions, but he is persistent and always finds them. There are significant land forms which can be sited today that evidence this dreaming. As Nyiru is chasing the sisters he tries to catch them by using magic to turn into the most tempting kampurarrpa (bush tomato) and the most beautiful Yirli (wild fig tree), for them to eat and camp under. However, the sisters are knowledgeable of his magic and too clever for Nyiru who they outwit again and again. They go hungry and run through the night rather than be caught by him. As the journey continues, Nyiru gets so frustrated at the wit of the sisters that he uses his magic to make the oldest sister sick to try and get closer to her. The other sisters rescue the big sister and nurse her back to health. It is said he also captures the youngest sister, but with the help of the oldest sister, she escapes back to her sisters who are waiting for her. Eventually, the sisters fly into the sky to escape Nyiru, forming the constellation. Nyiru felt lonely, longing for the sisters who were so far away. Nyiru used his magic to go to the sky, forever in pursuit.

By CompNet Systems, ago

377810582389948

Yawkyawk (young woman spirit) JM

Yawkyawk swim underneath the rock. They always stay there. When the sun comes out they come out from underneath the river, make themselves warm. They sit and they look around. When they sit, they cry to themselves. Ngaldjorlhbo (mother of everything) she created them. Yawkyawk and the other one [Ngalng] (freshwater crayfish).

The Mimih one is a long way from the Stone Country. He is from my uncles country Barrihdjowkkeng. My uncle is the famous artist Crusoe Kurddal and he carves and paints Mimih.  

Sometimes Yawkyawk sit inside the rock. Sometimes they go out to find the manme (food) and the mankung (sugarbag). Also they can sing inside the rock cave. Sometimes Yawkyawk will see the big rain. When the big rain comes they start looking and when the rain comes they go inside and hide themselves. Some Yawkyawk stay on the dry land in a special place inland from Barrihdjowkkeng. Some of the stones get stuck on the breasts of the Yawkyawk.

In my fabric they are all coming together with the grass trees and leaves and the blowing wind. Some of the leaves will fall onto the water. All the round shapes are kunred (rocky country) with dry grass.

– Janet Kalidjan Marawarr

 

By CompNet Systems, ago

115682389951

Bathi (Pandanus Basket)

Yolŋu weavers of Arnhem Land create utilitarian, ceremonial, and decorative pieces using naturally sourced materials. This Bathi (Pandanus Basket) is made from young Pandanus spiralis leaves, harvested with a wooden hook, stripped of prickles, and dried to create strong, resilient fibres. These fibres are then twisted, coiled, or woven using various techniques to produce both functional and decorative baskets.

Typically, Bathi are made using a coiling technique which was adapted from techniques used by Indigenous women throughout Southeast Australia. Introduced to Arnhem Land weavers in the 1930’s as Missionaries began commissioning pieces in this style.

Bula’bula weavers exclusively use natural dyes, derived from locally sourced roots, leaves and grasses. These pigments are extracted and infused into pandanus fibres by boiling over an open fire, producing the rich, vibrant colours characteristic of contemporary Yolŋu weavings.

By CompNet Systems, ago