Maningrida Arts & Culture

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YAWKYAWK Kids BLUE

This is a depiction of Ngalkunburriyaymi or Yawkyawk, the fish-women spirit. Sometimes compared to the European notion of mermaids, they exist as spiritual beings living in freshwater streams, particularly those in the stone country. These water spirits are perhaps the most enigmatic, and are usually described and depicted with the tails of fish. Thus the Kuninjku people sometime call them ngalberddjenj which literally means ‘the woman who has a tail like a fish’. They have long hair which is associated with trailing blooms of green algae (man-bak in Kuninjku) found in freshwater streams and rock pools. At times they leave their aquatic homes to walk about on dry land, particularly at night.

Aboriginal people believe that at one time all animals were humans. During the time of the creation of landscapes and plants and animals, these ancestor heroes in human form changed into their animal forms via a series of various significant events now recorded as oral mythologies. Today the Kuninjku believe that ngalkunburriyaymi are alive and well and living in freshwater sites in a number of sacred locations. The Kuninjku also believe that ‘clever’ man (magicians with mystical powers called na-kordang) may take these spirits as wives. The father of Mandarrk, a well known artist who resided in the Central Arnhem area, is said to have had such a spirit as a wife. Unfortunately, it is said, she failed one day to return from being sent to fetch water from the river, and returned to her kin. The ngalkunburriyaymi also have husbands and children of their own kind. Their sites are usually shared with the rainbow serpent ngalyod. Some have ritual importance, for example in some depictions, the yawkyawk spirit holds ceremonial string, just like the lengths of string women hold between both hands today during certain public ceremonies. 

There are at least three major ngalkunburriyaymi sacred sites that are well known in the area south and south-west of Maningrida. One site Bolerrhlerr is on the Mann River at a place near Yikarrakkal Outstation where there are rugged rocky banks and clefts beneath stone overhangs in the water. Another very similar site further west in the Kumadderr River district is surrounded by a number of small but very old rock art sites and has become known in English as ‘Dreaming Lady’. A third site is a major yawkyawk dreaming place which is so significant that the traditional Dangkorlo clan custodians have set up an outstation near the site. The identity of this group is very much related to their yawkyawk dreaming for which they have spiritual and practical responsibility. 

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YAWKYAWK Kids RED

This is a depiction of Ngalkunburriyaymi or Yawkyawk, the fish-women spirit. Sometimes compared to the European notion of mermaids, they exist as spiritual beings living in freshwater streams, particularly those in the stone country. These water spirits are perhaps the most enigmatic, and are usually described and depicted with the tails of fish. Thus the Kuninjku people sometime call them ngalberddjenj which literally means ‘the woman who has a tail like a fish’. They have long hair which is associated with trailing blooms of green algae (man-bak in Kuninjku) found in freshwater streams and rock pools. At times they leave their aquatic homes to walk about on dry land, particularly at night.

Aboriginal people believe that at one time all animals were humans. During the time of the creation of landscapes and plants and animals, these ancestor heroes in human form changed into their animal forms via a series of various significant events now recorded as oral mythologies. Today the Kuninjku believe that ngalkunburriyaymi are alive and well and living in freshwater sites in a number of sacred locations. The Kuninjku also believe that ‘clever’ man (magicians with mystical powers called na-kordang) may take these spirits as wives. The father of Mandarrk, a well known artist who resided in the Central Arnhem area, is said to have had such a spirit as a wife. Unfortunately, it is said, she failed one day to return from being sent to fetch water from the river, and returned to her kin. The ngalkunburriyaymi also have husbands and children of their own kind. Their sites are usually shared with the rainbow serpent ngalyod. Some have ritual importance, for example in some depictions, the yawkyawk spirit holds ceremonial string, just like the lengths of string women hold between both hands today during certain public ceremonies. 

There are at least three major ngalkunburriyaymi sacred sites that are well known in the area south and south-west of Maningrida. One site Bolerrhlerr is on the Mann River at a place near Yikarrakkal Outstation where there are rugged rocky banks and clefts beneath stone overhangs in the water. Another very similar site further west in the Kumadderr River district is surrounded by a number of small but very old rock art sites and has become known in English as ‘Dreaming Lady’. A third site is a major yawkyawk dreaming place which is so significant that the traditional Dangkorlo clan custodians have set up an outstation near the site. The identity of this group is very much related to their yawkyawk dreaming for which they have spiritual and practical responsibility. 

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YAWKYAWK Crop Tee

This is a depiction of Ngalkunburriyaymi or Yawkyawk, the fish-women spirit. Sometimes compared to the European notion of mermaids, they exist as spiritual beings living in freshwater streams, particularly those in the stone country. These water spirits are perhaps the most enigmatic, and are usually described and depicted with the tails of fish. Thus the Kuninjku people sometime call them ngalberddjenj which literally means ‘the woman who has a tail like a fish’. They have long hair which is associated with trailing blooms of green algae (man-bak in Kuninjku) found in freshwater streams and rock pools. At times they leave their aquatic homes to walk about on dry land, particularly at night.

Aboriginal people believe that at one time all animals were humans. During the time of the creation of landscapes and plants and animals, these ancestor heroes in human form changed into their animal forms via a series of various significant events now recorded as oral mythologies. Today the Kuninjku believe that ngalkunburriyaymi are alive and well and living in freshwater sites in a number of sacred locations. The Kuninjku also believe that ‘clever’ man (magicians with mystical powers called na-kordang) may take these spirits as wives. The father of Mandarrk, a well known artist who resided in the Central Arnhem area, is said to have had such a spirit as a wife. Unfortunately, it is said, she failed one day to return from being sent to fetch water from the river, and returned to her kin. The ngalkunburriyaymi also have husbands and children of their own kind. Their sites are usually shared with the rainbow serpent ngalyod. Some have ritual importance, for example in some depictions, the yawkyawk spirit holds ceremonial string, just like the lengths of string women hold between both hands today during certain public ceremonies. 

There are at least three major ngalkunburriyaymi sacred sites that are well known in the area south and south-west of Maningrida. One site Bolerrhlerr is on the Mann River at a place near Yikarrakkal Outstation where there are rugged rocky banks and clefts beneath stone overhangs in the water. Another very similar site further west in the Kumadderr River district is surrounded by a number of small but very old rock art sites and has become known in English as ‘Dreaming Lady’. A third site is a major yawkyawk dreaming place which is so significant that the traditional Dangkorlo clan custodians have set up an outstation near the site. The identity of this group is very much related to their yawkyawk dreaming for which they have spiritual and practical responsibility. 

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Maningrida Arts & Culture – Cap (black)

Maningrida Arts & Culture is a pre-eminent site of contemporary cultural expression and art-making, abundant with highly collectable art and emerging talent.

Through their homelands resource organisation, Bawinanga Aboriginal Corporation, artists turned an art trade that began just over 50 years ago into a multi-million dollar arts and cultural enterprise. Maningrida Arts & Culture supported hundreds of artists on their homelands, more than 20 artworkers, held 20 exhibitions annually, won prestigious awards, and enjoyed the international fame and success that the boom in the Aboriginal art market of the 1990s and 2000s enabled.

Acclaimed senior artists including Owen Yalandja, Ivan Namirrkki, Janet Marawarr, Lena Yarinkura and Jack Nawilil continue to expand their mediums and narratives. Artists such as Paul Nabulumo, Samson Bonson, Anniebelle Marrngamarrnga, Serena Bonson, Jeremiah Bonson, and Fiona Jin-majinggal have emerged to become a formidable force in the national and international landscape. They sit alongside the leading proponents of a fibre sculpture movement. Doreen Jinggarrabarra, Freda Wayartja Ali, Bonnie Burarn.garra, Dorothy Bunibuni, Lorna Jin-gubarrangunyja, Marina Murdilnga, Frewa Bardaluna, Helen Stewart and Vera Cameron are amongst a group of female artists who reinterpret functional forms using natural fibres to create highly sought-after pieces across the fine art and interior design sectors.

We protect the place in history for those artists who have come before, among them: J. Mawurndjul AM, K. Lindjuwanga, Bob Burruwal, Samuel Namundja, Crusoe Kurddal, Laurie Marbaduk, Yirawala, Wally Mardarrk, John Bulunbulun, Peter Marralwanga, England Banggala, Elizabeth Mipilangurr, Lena Djamarrayku, Mary Marabamba and Jack Wunuwun.

Their legacy can be experienced in current and forthcoming exhibitions across Australia and internationally, showcasing the collectable artwork of today’s artists.

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Maningrida Arts & Culture – Bucket Hat (black)

Maningrida Arts & Culture is a pre-eminent site of contemporary cultural expression and art-making, abundant with highly collectable art and emerging talent.

Through their homelands resource organisation, Bawinanga Aboriginal Corporation, artists turned an art trade that began just over 50 years ago into a multi-million dollar arts and cultural enterprise. Maningrida Arts & Culture supported hundreds of artists on their homelands, more than 20 artworkers, held 20 exhibitions annually, won prestigious awards, and enjoyed the international fame and success that the boom in the Aboriginal art market of the 1990s and 2000s enabled.

Acclaimed senior artists including Owen Yalandja, Ivan Namirrkki, Janet Marawarr, Lena Yarinkura and Jack Nawilil continue to expand their mediums and narratives. Artists such as Paul Nabulumo, Samson Bonson, Anniebelle Marrngamarrnga, Serena Bonson, Jeremiah Bonson, and Fiona Jin-majinggal have emerged to become a formidable force in the national and international landscape. They sit alongside the leading proponents of a fibre sculpture movement. Doreen Jinggarrabarra, Freda Wayartja Ali, Bonnie Burarn.garra, Dorothy Bunibuni, Lorna Jin-gubarrangunyja, Marina Murdilnga, Frewa Bardaluna, Helen Stewart and Vera Cameron are amongst a group of female artists who reinterpret functional forms using natural fibres to create highly sought-after pieces across the fine art and interior design sectors.

We protect the place in history for those artists who have come before, among them: J. Mawurndjul AM, K. Lindjuwanga, Bob Burruwal, Samuel Namundja, Crusoe Kurddal, Laurie Marbaduk, Yirawala, Wally Mardarrk, John Bulunbulun, Peter Marralwanga, England Banggala, Elizabeth Mipilangurr, Lena Djamarrayku, Mary Marabamba and Jack Wunuwun.

Their legacy can be experienced in current and forthcoming exhibitions across Australia and internationally, showcasing the collectable artwork of today’s artists.

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Maningrida Arts & Culture – Black Tote

Maningrida Arts & Culture is a pre-eminent site of contemporary cultural expression and art-making, abundant with highly collectable art and emerging talent.

Through their homelands resource organisation, Bawinanga Aboriginal Corporation, artists turned an art trade that began just over 50 years ago into a multi-million dollar arts and cultural enterprise. Maningrida Arts & Culture supported hundreds of artists on their homelands, more than 20 artworkers, held 20 exhibitions annually, won prestigious awards, and enjoyed the international fame and success that the boom in the Aboriginal art market of the 1990s and 2000s enabled.

Acclaimed senior artists including Owen Yalandja, Ivan Namirrkki, Janet Marawarr, Lena Yarinkura and Jack Nawilil continue to expand their mediums and narratives. Artists such as Paul Nabulumo, Samson Bonson, Anniebelle Marrngamarrnga, Serena Bonson, Jeremiah Bonson, and Fiona Jin-majinggal have emerged to become a formidable force in the national and international landscape. They sit alongside the leading proponents of a fibre sculpture movement. Doreen Jinggarrabarra, Freda Wayartja Ali, Bonnie Burarn.garra, Dorothy Bunibuni, Lorna Jin-gubarrangunyja, Marina Murdilnga, Frewa Bardaluna, Helen Stewart and Vera Cameron are amongst a group of female artists who reinterpret functional forms using natural fibres to create highly sought-after pieces across the fine art and interior design sectors.

We protect the place in history for those artists who have come before, among them: J. Mawurndjul AM, K. Lindjuwanga, Bob Burruwal, Samuel Namundja, Crusoe Kurddal, Laurie Marbaduk, Yirawala, Wally Mardarrk, John Bulunbulun, Peter Marralwanga, England Banggala, Elizabeth Mipilangurr, Lena Djamarrayku, Mary Marabamba and Jack Wunuwun.

Their legacy can be experienced in current and forthcoming exhibitions across Australia and internationally, showcasing the collectable artwork of today’s artists.

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Ngalkodjek Yawkyawk

This artwork depicts the Ngalkodjek Yawkyawk of Barrihdjowkkeng country.

“This story is very old. That old man [my father Crusoe Kuningbal] when he was alive, told that story to me, to all of us. He told us about the yawkyawk (mermaid) spirit women called Ngalkodjek who lives in the billabong on my country. He told us how they call out loudly, how they call out as they walk along.

That is what they do, calling out. They walked around eating bush foods like those little bush yams. They would pound the yams into a pulp and eat them. That is their traditional food which they eat.

When they walk down from the bush, they follow a set path that belongs to them and they walk along calling out. That is their path which they take. It is an old traditional route.

They placed a woman’s breast into the country. That rock was not there originally, but it was a woman’s breast. It is the breast of those women.

They put that djang [sacred place] there, and then at the time when non-Aboriginal people arrived in the region, then the breast turned to stone. Now it has turned solid into rock.”

– Owen Yalandja

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Yawkyawk

Yawkyawk is a word in the Kunwinjku/Kunwok language of Western Arnhem Land meaning ‘young woman’ and ‘young woman spirit being’. This is a particular two-headed Yawkyawk from the outstation of Barridjowkeng. The different groups of Kunwinjku people (one of the Eastern dialect groups call themselves Kuninjku) each have Yawkyawk mythologies, which relate to specific locations in clan estates. These mythologies are represented in bark paintings and sculptures of Yawkyawk beings. There are also a few examples of rock art images of these beings.
The female water spirits Yawkyawk or Ngalkunburriyaymi are perhaps the most enigmatic of mythological themes. Sometimes compared to the European notion of mermaids, they exist as spiritual beings living in freshwater streams and rock pools, particularly those in the stone country. The spirit Yawkyawk is usually described and depicted with the tail of a fish. Thus the Kuninjku people sometimes call them ngalberddjenj which literally means ‘the young woman who has a tail like a fish’. They have long hair, which is associated with trailing blooms of green algae (called man-bak in Kuninjku). At times they leave their aquatic homes to walk about on dry land, particularly at night.
Aboriginal people believe that in the beginning most animals were humans. During the time of the creation of landscapes and plants and animals, these ancestral heroes in human form transmutated into their animal forms via a series of various significant events now recorded as oral mythologies. The creation ancestor Yawkyawk travelled the country in human form and changed into the form of Ngalkunburriyaymi as a result of various ancestral adventures. Today the Kuninjku believe that Ngalkunburriyaymi are alive and well and living in freshwater sites in a number of sacred locations.
Some features of a respective country are equated with body parts of Yawkyawk. For example a bend in a river or creek may be said to be ‘the tail of the Yawkyawk, a billabong may be ‘the head of the Yawkyawk and so on. Thus different groups can be linked together by means of a shared mythology featured in the landscape, which crosscuts clan and language group boundaries.

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Gururrgu (Brolga)

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Yawkyawk (Ngalkunburriyaymi)

This is a depiction of Ngalkunburriyaymi or Yawkyawk, the fish-women spirit. Sometimes compared to the European notion of mermaids, they exist as spiritual beings living in freshwater streams, particularly those in the stone country. These water spirits are perhaps the most enigmatic, and are usually described and depicted with the tails of fish. Thus the Kuninjku people sometime call them ngalberddjenj which literally means ‘the woman who has a tail like a fish’. They have long hair which is associated with trailing blooms of green algae (man-bak in Kuninjku) found in freshwater streams and rock pools. At times they leave their aquatic homes to walk about on dry land, particularly at night.

Aboriginal people believe that at one time all animals were humans. During the time of the creation of landscapes and plants and animals, these ancestor heroes in human form changed into their animal forms via a series of various significant events now recorded as oral mythologies. Today the Kuninjku believe that ngalkunburriyaymi are alive and well and living in freshwater sites in a number of sacred locations. The Kuninjku also believe that ‘clever’ man (magicians with mystical powers called na-kordang) may take these spirits as wives. The father of Mandarrk, a well known artist who resided in the Central Arnhem area, is said to have had such a spirit as a wife. Unfortunately, it is said, she failed one day to return from being sent to fetch water from the river, and returned to her kin. The ngalkunburriyaymi also have husbands and children of their own kind. Their sites are usually shared with the rainbow serpent ngalyod. Some have ritual importance, for example in some depictions, the yawkyawk spirit holds ceremonial string, just like the lengths of string women hold between both hands today during certain public ceremonies. 

There are at least three major ngalkunburriyaymi sacred sites that are well known in the area south and south-west of Maningrida. One site Bolerrhlerr is on the Mann River at a place near Yikarrakkal Outstation where there are rugged rocky banks and clefts beneath stone overhangs in the water. Another very similar site further west in the Kumadderr River district is surrounded by a number of small but very old rock art sites and has become known in English as ‘Dreaming Lady’. A third site is a major yawkyawk dreaming place which is so significant that the traditional Dangkorlo clan custodians have set up an outstation near the site. The identity of this group is very much related to their yawkyawk dreaming for which they have spiritual and practical responsibility.