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Untitled

This artwork was created during the bush food and medicine Wanti’s (women’s) camp of 2024, held collaboratively by Martumili Artists and Kanyirninpa Jukurrpa. Focused around a bush camp at White Gums held in 2024, Martumili Artists and KJ rangers have collaborated on a body of creative and cultural works that explore and demonstrate the importance of traditional bush food and medicine for Martu. Camps and the working exhibits foster opportunities for Martu led intergenerational learning, and showcase the ways in which both ranger and artistic work is embedded in maintaining Warrarnku Ninti (knowledge of Country). During the camp Martu knowledge and narratives of linyji (termite pavement nests) were explored and how they have been ingeniously utilized for generations for food processing, healing and ceremony.

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Untitled

Lunki (witchetty grubs) are the large, pinkish white, wood eating larvae of several moth species. During the pujiman (traditional, desert dwelling) era, lunki were a reliable food source, forming a staple of the Martu diet, and today they remain equally popular. Lunki are eaten either raw or cooked in hot ashes, with a raw nutty taste that becomes creamy when cooked. Though they are available through the year, lunki are particularly prevalent in late wantajarra (cool season). They are found in the trunks and roots of several tree species including acacia, tinjirla (coolabah), and yurungkura (red river gum). 

Martu forage for lunki by creating a small incision in the bark of a tree where the lunki is located, which is then used as the entry point for the insertion of a small hook, typically fashioned from a stick but sometimes using wire. Typically, lunki is collected incidentally during hunting trips or resting stops, and is a relatively relaxing, sociable activity. 

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. 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.

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Untitled

Depicted in this work are traditional types of mayi (plant food). 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, and hunting and gathering bush tucker remains equally valuable as an important cultural practice that is passed on intergenerationally.

 

Popular mayi 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.

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Untitled

“When Martu paint, it’s like a map. Martu draw story on the ground and on the canvas, and all the circle and line there are the hunting areas and different waters and tracks where people used to walk, and [some you] can’t cross, like boundaries. So nowadays you see a colourful painting and wonder what it is, but that’s how Martu tell story long ago. It’s not just a lovely painting, it’s a story and a songline and a history and everything that goes with it.” 

– Ngalangka Nola Taylor and Joshua Booth

This work portrays an area of Country that can be interpreted in multiple ways. Firstly, the image may be read as an aerial representation of a particular location known to the artist- either land that they or their family travelled, from the pujiman (traditional, desert dwelling) era to now. 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. At this time, 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), different varieties of warta (trees, vegetation), ngarrini (camps), and jina (tracks) are typically recorded with the use of a use of a system of iconographic forms universally shared across the desert. 

An additional layer of meaning in the work relates to more intangible concepts; life cycles based around kalyu (rain, water) and waru (fire) are also often evident. 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 evident 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. Very often, however, information relating to Jukurrpa is censored by omission, or alternatively painted over with dotted patterns.

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Wama (nectar)

Wama (nectar) refers to the delicious, sweet nectar gathered from several different plant species including yumpal (Corkwood Hakea), jalpinpa/ jalpinypa (Flame Grevillea) and Desert Heath Myrtle. Amongst the food groups, nectars are highly sought after by Martu, especially jalpinpa. Wama is most abundant in the cooler seasons tuulpara (spring) and wantajarra (cool season), and especially so following abundant rains. The locations of established fields of wama producing plants are well known to the Martu, and become highly frequented during harvest periods.

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.

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Wild Flowers

This work depicts the remarkably diverse flora found through Martu Country. These plants are not only vital as significant food sources, but also celebrated for their aesthetic splendour. In the context of the often harsh and arid environments in which desert flowers bloom, their vibrancy, delicacy, and variation become even more spectacular. 

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Wild Flowers

This work depicts the remarkably diverse flora found through Martu Country. These plants are not only vital as significant food sources, but also celebrated for their aesthetic splendour. In the context of the often harsh and arid environments in which desert flowers bloom, their vibrancy, delicacy, and variation become even more spectacular. 

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Wild Flowers

This work depicts the remarkably diverse flora found through Martu Country. These plants are not only vital as significant food sources, but also celebrated for their aesthetic splendour. In the context of the often harsh and arid environments in which desert flowers bloom, their vibrancy, delicacy, and variation become even more spectacular. 

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White Gums

This artwork was created during the bush food and medicine Wanti’s (women’s) camp of 2024, held collaboratively by Martumili Artists and Kanyirninpa Jukurrpa. Focused around a bush camp at White Gums held in 2024, Martumili Artists and KJ rangers have collaborated on a body of creative and cultural works that explore and demonstrate the importance of traditional bush food and medicine for Martu. Camps and the working exhibits foster opportunities for Martu led intergenerational learning, and showcase the ways in which both ranger and artistic work is embedded in maintaining Warrarnku Ninti (knowledge of Country). During the camp Martu knowledge and narratives of linyji (termite pavement nests) were explored and how they have been ingeniously utilized for generations for food processing, healing and ceremony.

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Untitled

“When Martu paint, it’s like a map. Martu draw story on the ground and on the canvas, and all the circle and line there are the hunting areas and different waters and tracks where people used to walk, and [some you] can’t cross, like boundaries. So nowadays you see a colourful painting and wonder what it is, but that’s how Martu tell story long ago. It’s not just a lovely painting, it’s a story and a songline and a history and everything that goes with it.” 

– Ngalangka Nola Taylor and Joshua Booth

This work portrays an area of Country that can be interpreted in multiple ways. Firstly, the image may be read as an aerial representation of a particular location known to the artist- either land that they or their family travelled, from the pujiman (traditional, desert dwelling) era to now. 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. At this time, 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), different varieties of warta (trees, vegetation), ngarrini (camps), and jina (tracks) are typically recorded with the use of a use of a system of iconographic forms universally shared across the desert. 

An additional layer of meaning in the work relates to more intangible concepts; life cycles based around kalyu (rain, water) and waru (fire) are also often evident. 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 evident 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. Very often, however, information relating to Jukurrpa is censored by omission, or alternatively painted over with dotted patterns.