This painting depicts two goannas embedded in an intricate depiction of gungara, the mini cyclones common during the wet season in Arnhem Land. Gungara also relates specifically to the Bilwoyinj site. At this site, two of the most important Kuninjku creation beings, a father and son, hunted and ate goanna. They left some goanna fat behind, which turned into the rock that still stands at the site today.
The ancestral site for yok (bandicoot) is a hill called kordeme near Buluhkaduru outstation. It is a restricted place. People used to hunt yok regularly, however they are rarely seen anymore. Lena Yarinkura explains that in the past djungkay (cultural managers) would perform rituals at the site, calling out all different kured (country): Korlobidahdah, Mankorlod, Buluhkaduru, Ankadbarrbirri, Malyarngak, Ramingining, Ji-balbal, Ji-be – na. Baby yok would then spread throughout these areas. However, today there are fewer yok as djungkay have not been able to perform these rituals as often. Yok also has a powerful inside essence, mardayin, but this work is an ‘out – side’, public story.
The ancestral site for yok (bandicoot) is a hill called kordeme near Buluhkaduru outstation. It is a restricted place. People used to hunt yok regularly, however they are rarely seen anymore. Lena Yarinkura explains that in the past djungkay (cultural managers) would perform rituals at the site, calling out all different kured (country): Korlobidahdah, Mankorlod, Buluhkaduru, Ankadbarrbirri, Malyarngak, Ramingining, Ji-balbal, Ji-be – na. Baby yok would then spread throughout these areas. However, today there are fewer yok as djungkay have not been able to perform these rituals as often. Yok also has a powerful inside essence, mardayin, but this work is an ‘out – side’, public story.
Mats can vary greatly. Artists commonly use a mix of naturally dyed and undyed fibre to create a striking variation of coloured bands. Some artists also incorporate different types of looping to produce different patterns and textured finishes. Each type of mat, fibre bag, basket and dilly bag has its own name in the various languages spoken in the Maningrida region.
The djamo (dog) holds special mythological as well as practical significance for people of Central Arnhem land, particularly women. The men used to go hunting with a spear and the women with a dog. If the men didn’t catch a kangaroo, the women would catch a goanna. If neither caught anything, then they could catch fish. If there was neither kangaroo nor goanna, then they would eat sugarbag. This is how it was long ago – sugarbag, lily root, yam, goanna, sand goanna, fish and more were part of the regular diet. “Don’t forget that long ago we didn’t know European food, we knew bush food. We used to grow from bush food.” Rembarrnga women have literally and metaphorically brought together strands from their country and the mythology of their heritage to produce three dimensional fibre creatures filled with mystical significance. Dog, mermaid, rainbow serpent, blue tongue and fish multiplication spirits: each creature plays an important role in the clan’s cultural landscape. Materials for this camp dog comes from the clan estate. Dayarr (pandanus) and rulk (grass) are the twines used for the creature’s bodies. Warlppurrunggu (bush turkey) and nganarrngh (black cockatoo) feathers provide bulkkan-na (hair). Marnarr (red), gamununggu (white), garlba (yellow) ochres and roerroe (black) ashes are then carefully mixed and applied for colour. The use of local materials provides an integral link between the mythological nature of the creatures, which inhabit the country and their physical form.
The djamo (dog) holds special mythological as well as practical significance for people of Central Arnhem land, particularly women. The men used to go hunting with a spear and the women with a dog. If the men didn’t catch a kangaroo, the women would catch a goanna. If neither caught anything, then they could catch fish. If there was neither kangaroo nor goanna, then they would eat sugarbag. This is how it was long ago – sugarbag, lily root, yam, goanna, sand goanna, fish and more were part of the regular diet. “Don’t forget that long ago we didn’t know European food, we knew bush food. We used to grow from bush food.” Rembarrnga women have literally and metaphorically brought together strands from their country and the mythology of their heritage to produce three dimensional fibre creatures filled with mystical significance. Dog, mermaid, rainbow serpent, blue tongue and fish multiplication spirits: each creature plays an important role in the clan’s cultural landscape. Materials for this camp dog comes from the clan estate. Dayarr (pandanus) and rulk (grass) are the twines used for the creature’s bodies. Warlppurrunggu (bush turkey) and nganarrngh (black cockatoo) feathers provide bulkkan-na (hair). Marnarr (red), gamununggu (white), garlba (yellow) ochres and roerroe (black) ashes are then carefully mixed and applied for colour. The use of local materials provides an integral link between the mythological nature of the creatures, which inhabit the country and their physical form.
The djamo (dog) holds special mythological as well as practical significance for people of Central Arnhem land, particularly women. The men used to go hunting with a spear and the women with a dog. If the men didn’t catch a kangaroo, the women would catch a goanna. If neither caught anything, then they could catch fish. If there was neither kangaroo nor goanna, then they would eat sugarbag. This is how it was long ago – sugarbag, lily root, yam, goanna, sand goanna, fish and more were part of the regular diet. “Don’t forget that long ago we didn’t know European food, we knew bush food. We used to grow from bush food.” Rembarrnga women have literally and metaphorically brought together strands from their country and the mythology of their heritage to produce three dimensional fibre creatures filled with mystical significance. Dog, mermaid, rainbow serpent, blue tongue and fish multiplication spirits: each creature plays an important role in the clan’s cultural landscape. Materials for this camp dog comes from the clan estate. Dayarr (pandanus) and rulk (grass) are the twines used for the creature’s bodies. Warlppurrunggu (bush turkey) and nganarrngh (black cockatoo) feathers provide bulkkan-na (hair). Marnarr (red), gamununggu (white), garlba (yellow) ochres and roerroe (black) ashes are then carefully mixed and applied for colour. The use of local materials provides an integral link between the mythological nature of the creatures, which inhabit the country and their physical form.
The djamo (dog) holds special mythological as well as practical significance for people of Central Arnhem land, particularly women. The men used to go hunting with a spear and the women with a dog. If the men didn’t catch a kangaroo, the women would catch a goanna. If neither caught anything, then they could catch fish. If there was neither kangaroo nor goanna, then they would eat sugarbag. This is how it was long ago – sugarbag, lily root, yam, goanna, sand goanna, fish and more were part of the regular diet. “Don’t forget that long ago we didn’t know European food, we knew bush food. We used to grow from bush food.” Rembarrnga women have literally and metaphorically brought together strands from their country and the mythology of their heritage to produce three dimensional fibre creatures filled with mystical significance. Dog, mermaid, rainbow serpent, blue tongue and fish multiplication spirits: each creature plays an important role in the clan’s cultural landscape. Materials for this camp dog comes from the clan estate. Dayarr (pandanus) and rulk (grass) are the twines used for the creature’s bodies. Warlppurrunggu (bush turkey) and nganarrngh (black cockatoo) feathers provide bulkkan-na (hair). Marnarr (red), gamununggu (white), garlba (yellow) ochres and roerroe (black) ashes are then carefully mixed and applied for colour. The use of local materials provides an integral link between the mythological nature of the creatures, which inhabit the country and their physical form.
Burlupurr, or dilly bag, is 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
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.
Burlupurr, or dilly bag, is 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
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.