111982154225
An-gujechiya (Fish Trap)
To make fish traps and fish net fences artists firstly get vine (mirlarl) from the jungle and they put it in water for one night to make it soft. Next they start weaving it; they make rings for the inside to keep the fish trap’s shape. Artists work for three or four weeks on the fish trap. They also make string from kurrajong (burdaga) to attach the hibiscus (bardainy) rings and to tie the conical end of the fish trap. This fish trap is used in saltwater and freshwater. People also use fish net fences called mun-dirra. A long time ago they would put the mun-dirra across rivers and creeks. In the middle they would place the an-gujechiya. They also used small things like sticks, rocks, mud and grass to block the fish from going through. People would then catch fish like saltwater barramundi rajarra, freshwater barramundi (janambal), small black freshwater catfish (buliya), bonefish (an-guwirrpiya), and sand bass (dalakan) in these fish traps.
111982154218
Ngalkunburriyaymi fish-women spirit #1
the water spirits Yawkyawk or Ngalkunburriyaymi are perhaps the most enigmatic of themes. sometimes compared to the European notion of mermaids, they exist as spiritual beings living in freshwater streams, particularly those in the stone country. the spirit yawkyawk are usually described and depicted with the tails of fish, as in the painting. thus the kuninjku people sometimes call them Ngalberddjenj which literally means the women 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 ) found in freshwater streams and rock pools. at times they leave their aquatic homes to walk about dry land, particularly at night.
Today the kuninjku believe that ngalkunburriyaymi are alive and well living in freshwater sites in a number of sacred locations. the kuninjku also believe that ‘ clever’ men ( magicians with mystical powers called in Kuninjku na-kordang ) may take these spirits as wives. 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 is on the Mann River at a place near Yikarrakal Outstation where the Mann River has 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 clas custodians have set up an outstation community near the site, and the identity of this group is very much related to their yawkyawk dreaming for which they have spiritual and practical responsibility. This group, known as dangkorlo clan, are well known for their bark paintings and sculptures of yawkyawk.
The techniques of bark painting are usually handed down from one generation to the next, as are the rights of each artist to a particular site or dreaming. The artists mother is a member of the Dangkorlo clan. This theme has often been painted by Flora’s father Mick Kubarkku.
111982151952
Warraburnburn
In Burarra and Gun-nartpa languages the figure represented in this artwork is generally known as a wangarra ‘ghost spirit’. For the Warrawarra clan ghost spirits have their own particular characteristics and their own name – Warraburnburn.
The Warraburnburn and the closely related Galabarrbarr spirit (owned by the Balkarranga clan) are also manikay song topics. The spirits are related to each other as maternal grandparent and grandchild, just as the people of Warrawarra and Balkarranga are. The dancing of the two ghost spirit figures forms the finale performance for funerals, and is the final goodbye to a deceased family member.
In many ways the Warraburnburn and Galabarrbarr ghost spirits are like people. They emerge from the patches of jungle on Warrawarra and Balkarranga country in the late afternoon and go hunting in family groups of men, women and children. They stay in contact with each other by calling out as the men hunt for fish and the women walk with their dillybags looking for food collecting wild yams and Lilly roots collecting cycad nuts and sweet berries
The ghost spirits are associated closely with white ochre and artists commonly paint the bodies of carved figures in white. Different types of ghost spirit wear different patterns. Warraburnburn is decorated with uniform white dots while others are painted white all over. Some ghost spirits are shown with a design painted on their chest infilled with rarrk ‘cross-hatching’, the same designs that are painted onto japi an-guyinda ‘male initiations’.
They also have supernatural characteristics including superhuman size (jarra anbaykarda ‘super tall’). They know the country intimately – some are malevolent towards humans and will lead people astray, taking them to unfamiliar and dangerous places. These malevolent spirits are likened to an-muburda ‘sorcerers’ and like witch doctor that can used as a black magic some conduct dangerous rituals that cause harm to people. Others are benign and will lead humans back to familiar paths and their own camps. If their get lost the spirit will then lead back to their own country.
111982151948
Mat
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.
111982151943
Kunkaninj (Digging Stick)
111982151937
Man-ngalinj (bush potato)
Man-ngalinj is a root vegetable often described as ‘bush potato’. It’s duwa, the artist’s moiety. It has a bulbous root and a long thin vine with small flowers that grows across the ground or up the trunks of nearby trees. Large crops can be found near the artist’s outstation, Bolkdjam. Man-ngalinj are harvested after the Wet season in the early Dry
111982151932
Kun-madj – large dillybag vine
Kun-madj, 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.
111982151955
Warraburnburn
In Burarra and Gun-nartpa languages the figure represented in this artwork is generally known as a wangarra ‘ghost spirit’. For the Warrawarra clan ghost spirits have their own particular characteristics and their own name – Warraburnburn.
The Warraburnburn and the closely related Galabarrbarr spirit (owned by the Balkarranga clan) are also manikay song topics. The spirits are related to each other as maternal grandparent and grandchild, just as the people of Warrawarra and Balkarranga are. The dancing of the two ghost spirit figures forms the finale performance for funerals, and is the final goodbye to a deceased family member.
In many ways the Warraburnburn and Galabarrbarr ghost spirits are like people. They emerge from the patches of jungle on Warrawarra and Balkarranga country in the late afternoon and go hunting in family groups of men, women and children. They stay in contact with each other by calling out as the men hunt for fish and the women walk with their dillybags looking for vegetable food.
The ghost spirits are associated closely with white ochre and artists commonly paint the bodies of carved figures in white. Different types of ghost spirit wear different patterns. Warraburnburn is decorated with uniform white dots while others are painted white all over. Some ghost spirits are shown with a design painted on their chest infilled with rarrk ‘cross-hatching’, the same designs that are painted onto japi an-guyinda ‘male initiations’.
They also have supernatural characteristics including superhuman size (jarra anbaykarda ‘super tall’). They know the country intimately – some are malevolent towards humans and will lead people astray, taking them to unfamiliar and dangerous places. These malevolent spirits are likened to an-muburda ‘sorcerers’ and can conduct dangerous rituals that cause harm to people. Others are benign and will lead humans back to familiar paths and their own camps.
111982151954
Warraburnburn
In Burarra and Gun-nartpa languages the figure represented in this artwork is generally known as a wangarra ‘ghost spirit’. For the Warrawarra clan ghost spirits have their own particular characteristics and their own name – Warraburnburn.
The Warraburnburn and the closely related Galabarrbarr spirit (owned by the Balkarranga clan) are also manikay song topics. The spirits are related to each other as maternal grandparent and grandchild, just as the people of Warrawarra and Balkarranga are. The dancing of the two ghost spirit figures forms the finale performance for funerals, and is the final goodbye to a deceased family member.
In many ways the Warraburnburn and Galabarrbarr ghost spirits are like people. They emerge from the patches of jungle on Warrawarra and Balkarranga country in the late afternoon and go hunting in family groups of men, women and children. They stay in contact with each other by calling out as the men hunt for fish and the women walk with their dillybags looking for vegetable food.
The ghost spirits are associated closely with white ochre and artists commonly paint the bodies of carved figures in white. Different types of ghost spirit wear different patterns. Warraburnburn is decorated with uniform white dots while others are painted white all over. Some ghost spirits are shown with a design painted on their chest infilled with rarrk ‘cross-hatching’, the same designs that are painted onto japi an-guyinda ‘male initiations’.
They also have supernatural characteristics including superhuman size (jarra anbaykarda ‘super tall’). They know the country intimately – some are malevolent towards humans and will lead people astray, taking them to unfamiliar and dangerous places. These malevolent spirits are likened to an-muburda ‘sorcerers’ and can conduct dangerous rituals that cause harm to people. Others are benign and will lead humans back to familiar paths and their own camps.