Bag
Art Centre notes: The bag is made of natural raffia / jute. It is made using a traditional ‘one twist’ method. The dyes are commercial and colour fast.
359709482302329
Bag
Art Centre notes: The basket is made of natural raffia / sea chord. It is made using a traditional ‘one twist’ method. The dyes are commercial and colour fast.
115682303126
Dhulumburrk (Waterlily)
This painting depicts Dhulumburrk (Nymphaea violacea), a fresh waterlily. The flowers and lily pads of fresh waterlilies can be seen far and wide across the Arafura wetlands, providing coverage for many animal species including Banda (long-necked turtle) and Baru (crocodile). The flowers come in many beautiful colours, in particular a vibrant purple.
115682303598
Raypiny Dhawu (Fresh Water Story)
All Aboriginal people originate from a spiritual source, fixed in a particular place in their land or the sea. These ‘spiritual reservoirs’ are often in the form of special waterholes made by Wangarr (creative spirits) that were created long ago close to the beginning of time. These creator beings moved across the countryside, shaping the land and implanting in each tract of country, the spiritual life force for the people who were to own it. These creative spirits took many forms and when they gave the land to each group, they also gave songs, dances, ceremony, the associated laws and language.
The creation story for Ganalbingu people took place near the middle section of the Glyde River where it becomes the Goyder River. Their land, Ngaliyindi, sits astride the Arafura Swamp in Central Arnhem Land. Many Ganalbingu artists paint totemic species significant to their clan. These can include baru (crocodile), banda (long necked turtle), buliya (catfish), yalman (waterlilies), gumang (magpie geese), dakawa (fresh water yabby), ratjuk (barramundi), warrnyu (flying fox) and more.
114182304125
Kungkarrangkalpa Indulrungkalpa (seven sisters, Bush medicine)
In “Kungkarrangkalpa, Indulrungkalpa” (Seven Sisters, Bush Medicine), Anawari intertwines the Seven Sisters narrative with the art of bush medicine. Depicting special leaves and shrubs with thre circular technique used to skillfully brewed into tea or crafted into ointment.
114182304124
Wati Kutjarra – Janet Forbes
This is the story of two powerful magicians who came to the Ngaanyatjarra Lands from far away to the west;
‘These two men are always together, always camping together. They do all sorts of tricks when they travel across the lands as they stop from place to place. When they reached ‘Wirtapi Wara’ (Long Black or Blackstone Range) they argued about which way to go around. One went around the south side and the other the north side.
At a distance it seemed they didn’t recognise each other or perhaps they were just pretending not to recognise each other! It is also said that at Papulankutja they tricked each other by changing their appearance at the same time so they had no chance to recognise each other. The name Papulankutja comes from the Ngaanyatjarra word meaning, ‘to stare without recognising each other’.
‘They usually took the form of goanna but they could turn into other animals as well. Finally, when they got to Kaltukatjara (Docker River) they had become so arrogant that without realising they walked straight into some local men’s business even though they were warned by the local women. The goanna men led themselves blindly to their fate”.
222082304636
‘How Aboriginal Are You?’ Pt.2
On land of blood red sands and ancient lore,
Echoes linger of an ancient yore.
Questioned: my heritage, doubts arise,
A light skinned Indigenous, navigating ties.
Children torn from loving arms, stolen away,
Their laughter silenced; their spirits dismayed.
Taken from Mothers, Fathers and Kin,
In the name of a misguided, cruel sin.
Through shadowed valleys and whispering trees,
Wandering lost with shattered dreams.
Stripped of identity, culture denied,
Language forbidden and souls defied.
Yet within me, their blood flows strong,
A legacy endured, amidst the wrong.
In each heartbeat, their stories thrive,
Resilience, courage, against the strive.
With every step, I reclaim our past,
Despite the doubts, the questions cast.
I am the children you stole.
I am the water you poisoned.
My voice echoes, my spirit emboldened.
222082304619
Maloga Djibauga ‘Mens Initiation’
Men’s initiation among the sandhills and rivers. The diamonds are warriors going through lore and becoming men through the four stages of lore, where they go through different parts of country, being taught knowledge and power that is held in the dilly bag and spirit. The zigzag pattern is the river where they would walk along towards men’s sites for scarring and coorobore after tooth extraction. They become Djibauga ‘full initiated men’.
222082304555
Yurri Barra ‘Full Moon Hunt’
This painting represents hunting Kangaroo on a full moon,. The ancestors would hunt kangaroo on a full moon because of the silver shimmer it would create on the kangaroos grey back, making it easier to see in the dark. This painting also represents the kangaroo and its traditional meaning. When the kangaroo would have its young the women would try to have the next Burrais ‘Babies’. The Kangaroo represents abundance, when they breed the country is thriving in resources.
222082304543
Bupugi Djibaaga
Bupugi Djibaaga ‘Gone through Lore’. This painting represents going and passing lore ceremony after the final stage of tooth extraction from the body and scars have been put onto the men. The eight diamonds represent a man from each clan group of Yorta Yorta that now have secret names that was only spoken in whispers. No woman may ever hear their secret name. They then become Nguttengeta, Head lore men of country.