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Name: Mayarn Julia Lawford

Mayarn Julia Lawford - Childhood on the stock route [ORAL HISTORY]


Synopsis: Her parents Jimmy and Jinny James took Mayarn down the Canning Stock Route from Billiluna when she was small. They took goats to the drovers as meat. She was scared when she saw camels for the first time. She broke her leg on the trip and was looked after by a nurse from Wiluna. Then they brought the goats back to Nyarna, Lake Stretch.

Date: 8/17/2007
Art centre(s):
Language spoken: English, Wangkajungka, Walmajarri
Catalogue number: CSROH_32_Mayarn_Julia_Lawford
Interviewed By: Putuparri Tom Lawford, John Carty
Translated By: Putuparri Tom Lawford
Location Recorded: Nyarna, Lake Stretch
Latitude/Longitude: -19.0796/128.2542

Cultural Protocols: PUBLIC ACCESS
Access: PUBLIC
Notes: Some corrections and additions were made to this transcript when permission was sought on 3 September 2008. These changes have incorporated into this document.
Full transcript:
My father Jimmy James and my mother Jinny James, they both took me. I was small then. I don’t know, might be that high. They been take me with camel, from here now. From this place, Billiluna we went droving somewhere. I don’t know which road.

[Tom tells Mayarn to speak in Walmajarri.]

We went, they took me when I was small. We were taking goats for the drovers as meat when they were droving cattle. One kartiya [white man] by the name of Jack Barry was in charge of the goats. We went straight down on the Canning Stock Route. I don’t know where. Past Kaningarra. Long way from there. Camping along the way.

Every night we used to make yards out of wood and big grass and leaves and branches for the goats, so they can’t get away, then herded them in for the night. In the mornings we let them, gave them water from the wells and kept on going. Me, they put me in a box on a camel after, after I broke my leg. I was only a little girl then. We were having dinner somewhere and these kartiyas [white people] came, all the camel man. I got scared from seeing those camels. My mum said, ‘Look out manga [girl]! Camels are coming!’ I ran. I didn’t see that goanna hole. I tripped over and broke my leg. That mob that came with the camels had a nurse with them too. They put two sticks on my broken leg and then wrapped it with bandage. It was broken. They put that on me. Nurse coming from Wiluna side, I am from Billiluna.

We kept on going, I don’t know where. I don’t know that place. Then we had to come back from there, from half-way, because those kartiyas [white people] told us to take the goats back to Nyarna [Lake Stretch]. We came back from there with those goats. Right back to here, Nyarna. They were killer [those goats], meat to kill and eat here. We stayed around there for a while before bringing those goats back, after those kartiya fixed my leg. We then travelled back, taking them goats from … I don’t know what well and I don’t know how many nights we camped. We came back from a long way. My mum never told me where we came back from or where we went to. We finally made it to here, to Nyarna. Them other kartiyas that were here said, ‘Hey, why are they coming back with them goats?’ That kartiya Jack Barry was with us too. He spoke to the manager and told him why we had to come back. Wali nyamu [finished, that’s all].

END
Source: CSROH_32_Mayarn_Julia_Lawford

Provenance: This material is sourced from Ngurra Kuju Walyja — the Canning Stock Route Project, which was initiated in 2006 by FORM and developed in partnership with Birriliburu, Kayili, KALACC, Mangkaja, Martumili, Ngurra, Papunya Tula, Paruku IPA, Warlayirti and Yulparija artists and art centres.

Camels and Poison

Story:Papunya Tula artist Charlie Wallabi (Walapayi) Tjungurrayi recalled that while camping at Kukapanyu as a young man he came across the tracks of a drover’s camel. Sharpening his spear, he fitted it with barbs and followed the tracks. He found the camel near Wajaparni (Well 38) and speared it. Then he cut the meat into pieces with a stone knife and prepared it for cooking.

Walapayi cooked the meat and took some steaks to the camp of relatives nearby. Then he brought them back to where the camel had been cooked.

'So everybody had a share of meat. I grabbed myself a shoulder blade and the rest was for the others.'

After they’d feasted, his relatives kept travelling east. Walapayi and his nephew headed west towards the Canning Stock Route, in search of more camels.

Instead of camels, Walapayi and his nephew found the tracks of white men, horses and bullocks. They also found a can of tinned meat. After eating it, Walapayi’s nephew became deathly ill. The two men were convinced the meat had been deliberately poisoned.

'He felt so funny and he was shaking like he was cold and even his voice sounded funny. He couldn’t speak properly, he was lying down mumbling. He was feeling helpless. He couldn’t move so I start fixing him up with maparn [healing power]. I did all that work on him and then I made a big fire and left him, ’cos he was feeling cold.' (Charlie Wallabi (Walapayi) Tjungurrayi, 2007)

The next day Walapayi went hunting. As the meat was cooking.

'I heard a noise, from nowhere, going: "BOOOYI! BOOOYI! Here I am!" And I said to myself, "It’s a ghost coming! I left that man back there dead, poisoned. He’s come back alive as a ghost! He’s going to spear me!" I said to him, "There’s some meat in there, you can have the other half". So he went and got the leg, the ghost did.

And I asked him, "Are you alright?" And he answered me, "I’m OK. I’m really good and better". So he wasn’t a ghost. So we started to go together walking. So we walked all the way to Lurlur and I told all the men what happened. They thought I was alright, but I was really sick from eating that poison. It was law time and I couldn’t go next to the ladies because I was on my business. But the other bloke went and told the ladies: "We’ve eaten poison. I was dead. But my uncle Walapayi fixed me". Then all the men start singing to bring me out. Corroboree.' (Charlie Wallabi (Walapayi) Tjungurrayi, 2007)

According to Martumili artist Jeffrey James, boss drover Wally Dowling held his stockman, Ben Taylor, responsible for laying dingo baits on the stock route that led to the poisoning of Aboriginal people. Desert people believed that the baits had been deliberately laid in retaliation for their having hunted working camels.

'They were chucking poison baits on this Canning [Stock Route]. So this youngfella here, Walapayi, he pick up the meat, poison bait. Soon as [head drover] Wally Dowling hear that people nearly died, he kicked Ben Taylor out for a while: ‘Never do that. Never!’ He used to chuck poison to the people, you know. Well, Walapayi pick up the bait anyway, and he nearly died.' (Jeffrey James, 2007)



Media Creator:Clifford Brooks

Media date: 2007
Story Location: Wajaparni (Well 38)
-21.95089/125.53391

Media Description:Charlie Wallabi (Walapayi) Tjungurrayi heals a patient with his maparn at Well 36.

Story contributor(s):Charlie Wallabi (Walapayi) Tjungurrayi, Jeffrey James

Art Centre(s): CSR Project
Publisher: FORM
Media copyright: Clifford Brooks
Source: CSROH_12_Charlie Wallabi_Walapayi_Tjungurrayi
Accession ID:20131024_FORM_MIRA_B0046_0003

This material is sourced from Ngurra Kuju Walyja — the Canning Stock Route Project, which was initiated in 2006 by FORM and developed in partnership with Birriliburu, Kayili, KALACC, Mangkaja, Martumili, Ngurra, Papunya Tula, Paruku IPA, Warlayirti and Yulparija artists and art centres.This material is sourced from Ngurra Kuju Walyja — the Canning Stock Route Project, which was initiated in 2006 by FORM and developed in partnership with Birriliburu, Kayili, KALACC, Mangkaja, Martumili, Ngurra, Papunya Tula, Paruku IPA, Warlayirti and Yulparija artists and art centres.

Monica Whisputt

Monica Whisputt - eulogy for Freda Tjarma [ORAL HISTORY]
Synopsis: Monica Whisputt’s eulogy for funeral of Freda Tjama in 2004.

Date: 2004
Art centre(s): Paruku Indigenous Protected Area
Catalogue number: CSROH_271_Monica_Whisputt
Date: 2004

Cultural Protocols: Public Access
Access: Public
Notes: Draft biography on Bugai, based on recordings, as well as Nola Taylor’s knowledge
Full transcript: Monica Whisputt: And that Len Brown, given them jobs, cattle jobs, they were mustering around, taking all the camels. They were going to desert. Going to Wiluna droving. My sister had really hard job. And Gracie Daisy sister, she was there too. She was really young girl. Two of them, my sister and Gracie Daisy sister. They really had to go desert, travelling in desert. All the way up to Wiluna. They had cold weather. And coming back down, travelling hot days, coming back down. Really hot, hard work. My sister and Gracie Daisy sister. [I can't callem my sister. Calls Gracie Mosquito over to say the name- Biddy Chungulla/Wallaby]. Yeah, they were wearing trousers and shirt. They were travelling like a cowboy or cowgirl. They were happy days. Really good. Yuwayi, she came and looked after me in Kururrungku. My sister. I'm telling that story, her history from long time. Nyamo.

END
Source: CSROH_271_Monica_Whisputt
Rights: Cultural Owner & Storyteller: Monica Whisputt; © FORM, transcript only

Provenance: This material is sourced from Ngurra Kuju Walyja — the Canning Stock Route Project, which was initiated in 2006 by FORM and developed in partnership with Birriliburu, Kayili, KALACC, Mangkaja, Martumili, Ngurra, Papunya Tula, Paruku IPA, Warlayirti and Yulparija artists and art centres.

Jukuja Nora Tjookootja

Jukuja Nora Tjookootja - family stories [ORAL HISTORY]
Synopsis: Jukuja Nora Tjookootja talks about some drovers on the Canning Stock Route, one of whom was her mother.

Date: 2009-03
Art centre(s): Ngurra Artists, Mangkaja Arts Resource Agency
Language spoken: Kriol
Catalogue number: CSROH_160_Jukuja_Nora_Tjookootja
Date: 2009-03
Translated By: Monique La Fontaine
Location Recorded: Fitzroy Crossing
Latitude/Longitude: -18.17/125.59

Cultural Protocols: Public Access
Access: Public
Notes: This is a transcript of fieldnotes taken during a full recording.
Full transcript: Nyangangi is Jukuja’s mother’s name.

Nora Tjookootja: Mummy droving to wiluna with camel. Frank Gordon droving when he was young. Three time her mummy was droving- might be with Len Brown and Wally Dowling, with Chinaman [Jukuja’s stepfather]. Mummy riding camel, cookie [cook], with Frankie Gordon for mummy.

[Brothers for Jukuja, with the same father:]

Frank Gordon – Partukala

Palmer Gordon

Nyakuyu

END
Video format: on miniDVD/DVD/partial transcript
Video recording: 151 MONA CHUGUNA, NORA TJOOKOOTJA, BESSIE, MAY AND BILL DOONDAY
Source: CSROH_160_Jukuja_Nora_Tjookootja
Rights: Cultural Owner & Storyteller: ; © FORM, transcript only

Provenance: This material is sourced from Ngurra Kuju Walyja — the Canning Stock Route Project, which was initiated in 2006 by FORM and developed in partnership with Birriliburu, Kayili, KALACC, Mangkaja, Martumili, Ngurra, Papunya Tula, Paruku IPA, Warlayirti and Yulparija artists and art centres.

Name: Mantararr Rosie Williams

Rosie Williams - Early life and the Canning Stock Route [ORAL HISTORY]

Other Speaker/s: Ngalangka Nola Taylor, Morika Bilijabu

Synopsis: Rosie Williams speaks about her life, family, Dreaming, and the way she stayed away from the Canning Stock Route. Rosie also tells the story about how when the Jigalong missionaries put lice medicine in her hair, she thought they were going to chop her head off!

Date: 2009-04-01
Art centre(s):
Language spoken: Manyjilyjarra
Catalogue number: CSROH_274_Rosie_Williams
Interviewed By: Monique La Fontaine
Transcribed By: Ngalangka Nola Taylor
Translated By: Ngalangka Nola Taylor
Location Recorded: Punmu
Latitude/Longitude: -22.042865/123.120883

Cultural Protocols: Public Access - Verbal Consent
Access: Public
Notes: Fieldnotes transcribed by Monique La Fontaine and translated by Nola Taylor on the spot. Some family information was explained before the oral history began.
Full transcript: Mantararr Rosie Williams: They wandered round and lost their grandmother. My two mother from Kurtararra in Juwaliny Country, and another old grandfather, adopted them through her grandmother [became father for Rosie’s two mothers when he married their mother]. That old man, his wives went hunting and he passed away early in the morning, and all the grandson and granddaughters [Rosie’s mothers] tried to wake him up but he passed away. And mothers and fathers went hunting, leaving kids to look after him. When they came back they saw him still lying in the sun and start crying, hit ‘em self. The kids thought he was alive and just asleep when the mothers and grandmothers came back.

They left him and went to another place, south. Wawul near Lake Blanche. They stayed around and kept going to Tarl, not too far from Kutupa. And went west from there collecting kalaru – black seeds. Place called Jantinti. So they used to stay around claypan, no yinta [spring], kept on going west to Karlamilyi – lungkl [witchetty grub] place top of Rudall River. Manantayarra and Jintirinpalya – windy place. The river runs and ends in a big flood place.

Morika Bilijabu: Claypan. Good place.

MRW: And they followed along the river. There were a lot of soak and they went near Jartarr’s Country (Lily Long), Pinartipartujarra, Warnman Country. Pinarti means red seed and partu means one. And they used to eat melon, big melon.

Ngalangka Nola Taylor: One lady at Parnngurr made jam out of it, taste nice.

MRW: Melon. Piki melon we call it. Big and round like watermelon, in Warnman Country. Sweet Melon. And they met up with Warnman people and Nancy Taylor’s father and Minyau’s Dad, and Minyau’s Dad had two wives, all Warnman people.

So they left with Rosie’s mum and Beatrice’s grandmother and other two wives, [their husband went away on law business]. And five little kids and the others stayed behind. They waited [to see] if they were coming back. And so they walked around with their mothers. They used to walk and go off, and drinking from rockhole and lake. River used to be full with water. And when after rain season, when seed fall and get feed, collecting seed from trees, they grow around side of the river. And when they used to have it they used to roast it on hot coals and grind it to make it into a paste and eat it like that. Kalara [seed] yinta [waterhole] Country. Jamal seed and lungurr seed.

They stayed and they seen a man with camel. Their Dad and Karen’s husband’s father, they passed where they were – they were around the corner – Kalkun Kalkun area – west of there – then they went east, close to south west of Talbot soak. They had one whitefella with them with a camel. Rosie’s father was with him, they were looking for Rosie’s family. Kids were playing and they turned around and seen this big, they didn’t see the camel but they seen the track, and the KD’s [Karen’s] husband’s dad asked Rosie’s father to look for the kids [after he’d been away on law business]. The kids were playing, and Rosie’s father went looking for them, and as he came closer the kids heard him crying, coming towards them, crying. He had seen the tracks of his kids and he started crying. They looked around, they seen a man coming crying, coming closer, and the kids ran up the hill. The four mothers got up and saw him coming and realized it was their husband and they called his name. So he met up with four old lady and they all followed the kids up the hill and said, ‘Come back, come back, it’s your father!’ He was crying for them because he missed them. He went away before seed was falling and came back in seed season.

Four mothers and three grandmother and the husband for those mothers were there. My dad came back. He took the kids and the wives back to the place where the camels were. And they went and sat under the shade. While KD’s father in law was preparing a meal for their families, and he called out, ‘Come! Dinner’s ready.’ They came close and they were lining up naked one. KD’s father in law and Rosie’s dad were wearing clothes, travelling with walypala [white person], he was a missionary from Jigalong, Mr Lamb. KD’s father in law left the camel killer, kuka [meat they’d killed] for them. Other lot of family, Booth family, they went off with that walypala and showed that camel man where all the waterholes were. So, and our family was left behind, father, daughter and all the kids. They used to go back and forward along the Karlamilyi river, they were with other mob families – a lot of people – and their Dad wandered off, business time with Jakayu’s family. They went east all the way up the Wikirri for business.

Rosie’s mummy and another of her mothers stayed with Nancy Chapman and Minyau family, and they still had their grandmother with them. Dulcie and other kids, Baker mob, went off with her Dad. Rosie went off with Beatrice grandmother, with other two sisters. After that they stayed around, Rosie mob, and they went up again, east to where they started, Mukurtu. They went right up to Mukurtu but other mob came back to Jantinti, but Rosie mob was slowly coming down. They seen the smoke and they met up with them right in Jantinti. Together they went east towards Karlamilyi, starting again. When they went to Karlamilyi from there, Dulcies’s father and mother, they took Dulcie back kakarra [east], they were looking around for two sons. He was just looking for them trying to find them. They went with other families. But they left to collect seeds, Rosie mob, and their mother and Baker’s mum, and Beatrice Nana and one more, Mrs. Watson. Wakunya. They were all collecting seed, lungkurr and jamal. Next day when they got up early in the morning they heard Dulcie’s Mum crying and Dulcie, after they lost their Dad – they’d come back to their families after losing their husband. So they all got up crying and she came back to find her families, Dulcie’s mother. They stayed, and others start to travel, all the families, Rosie’s and others. Two grandmothers and two mummies. They went all separate [ways], Rosie’s mum took the six kids west to Wintamarra Bore [near the Talawana track on the way to Jigalong]. Four adults and six kids. They found a spring there and never moved for many years until they went to Jigalong. And they lost their two grandmothers west of Wintamarra Bore. After losing their grandmother they went back to the water place, used to be a soak and they used to hunt kangaroo with dingo, and those old two mothers/ladies used to use the spear. And mostly dog used to hunt and old lady used to get [the] kangaroo off [the] dogs – and break it up as soon as they hear dog barking. They used to waste meat, they couldn’t eat it all. Kangaroo and emu in the summertime, and the kangaroo and emu used to come in night and morning.

When the dogs went off in mating season they followed them because they couldn’t get kangaroo and emu without jarntu (dingoes). They kept on walking north towards Telfer area, past Karlamilyi, Wulpulpu. They kept on walking north to Warkulajarra. And they were getting homesick so they travelled back South to Wulpulpu [Dog Pool]. So they stayed and they met up with Nancy Taylor again. From there they went south again to Jintinmarra rockhole, yinta [spring], big one. So from there they start walking kayili (north) back to Wulpulpu, east to Yantikuji. They had to take Nancy back because husband used to be cheeky, angry one [Desmond Taylor’s Dad]. So they camped the night and next day families split up again and they went north, Nancy mob. Rosie mob went south, they camped in the middle [of those countries named above]. One mother and three sisters, Rosie and Beatrice’s mother [Rita] went another way by herself. Rosie, she went west with her mother and Phyllis and Rena. Right up to Wuruwurunya.

Beatrice mother went looking for lungki [witchetty grub], climbed up a tree, wakarnu [her calf] got scraped, deep cut. Another mob made a fire, five [people], three walking and two on horses. People was coming, they seen the smoke, they were looking for them, coming from Jigalong – they were looking for Rosie mob. They saw the smoke – Rosie mob had sent the signal in the night – so the five Martu from Jigalong, family, came looking for them. They went round, two horses round the back to stop them from running off frightened. But the other three went walking toward camp straight. But they just got up looking for lungki, Rosie and Phyllis, other two little girl sick, they went up to Nyunpa, burnt area, and Rosie had a funny feeling, got hold of little sister and said, ‘Get up!’ They thought it was a camel but it was a man on a horse. Never seen a horse before, they thought it was a camel.

Rosie grabbed hold of Phyllis and ran away to hide under a bush. And man on horse blocked them before they could run into the bush, and they ran, holding her sister running, and they turned back running other way, and when they were running they saw another man on a horse again, and Rosie said to her sister, ‘I think they got the other sisters!’ And sure enough she seen two little kids and a mum on the front of the horse. They were all frightened. Her mum was asleep back at the camp, she had little one, Rena, and she didn’t know what was going on. They ran and joined up with other two sisters. When she was back at the camp with her mum and seen, little sister Rena, seen horse, and she ran and jumped on her mum and didn’t say a word. She was shocked, [the ladies all laughed here, because Rena got such a fright that when she jumped on her mum she virtually winded her, and was speechless with terror], and mummy said, ‘What you seen?’ And mummy woke up and seen her sister coming, and children and sisters start saying, ‘This is our families. The men on yawarta (horses) they came to take us’.

So they camped the night and waited for Beatrice mother to come. Beatrice nanna went back to Wintamarra looking for Beatrice mother and she saw her with her sore leg. She piggy-back Beatrice mother [mother piggy-backing daughter], she was a big girl. They went front and waited at Wartatanya, waiting there for the other two to catch them up, Beatrice mother and grandmother. They got up in the morning and made a fire, winter time, standing up next to fire – she was looking and she saw them coming, carrying her in the back, big one. They slept the night and next day they went west Marlumalanya rock hole – big one. People used to fish in it. They stayed the night and rested. So next day they got up, Beatrice mother jumped on top of the horse because she had sore leg, with one of the mother. They left afternoon and camped sand dune. Next day they started walking north of Talawana. There was a windmill where they camped. She was walking behind with little sister and when they got close to windmill there was a billycan hanging off tree but they went past it straight to the bullock trough. But the billycan water was left for them but they went past.
Beatrice father asked them [he was on the horse], ‘where did you get the water from?’ They said this one – trough – we drank the water from the horse piti [water coolamon]! But it was bullock trough. And he turned around and said I left the water [in the billy] here for you to drink – that’s the trough for the cattle. They camped the night there, next day they start travelling again and then they got to Talyiwana [Talawana] track – used to be station. They left the family there and the two old chaps walked to the homestead and told the kartiya [white person] there. Six kids and two mother were there. They stayed in Talyiwana and kartiya went and got clothes and blanket for them. There was some people working on the station – family. They walked up to the station and got clothes and blanket. They put their clothes on and left everything they had with them there and that old girl Winta gave them apple, orange, and fruit. When they got those fruit, especially orange – they bit the orange skin and it burned them and they thought it was something else and they dig a hole and buried it. So they started from the station and walked south of 61, there was another well. Next day they travelled to another, right in the middle, and met up with Tinker family and Yupinya’s [Eubena Nampitjin’s] brother and that old man started crying and they said to themselves – who’s that man crying? Next day they camped and another day they went to Watch Point Rockhole just north of Jigalong. And next day they got to Jigalong. When they got to Jigalong they saw so many people crying and coming up to them they were huddled up in the middle, really frightened and they thought, ‘Who are those people?’ (they thought it was a mamu [devil]). They were a tight squeeze in the middle and it was their families they were frightened of. Desert families. It was a chicken wire with barbed wire and they couldn’t get in [at watch point] Rabbit Proof Fence – they were trying to go through so their old auntie Jikak showed them, ‘Go through here,’ and she pushed down the fence so they could go in. And they all arrived in Jigalong.

NNT: Sad story, when they got there couple of days later, Beatrice Nana passed away. She left three little kids and Rosie’s mum raised them up.

END

[Field notes taken]

Lowu Lowu [sic]: close to Nyarruri, Well 32

Yartutuma - Rosie’s family used to keep women and kids away from CSR. Frightened of walypala [whitefella] for taking women and kids. Only men used to go to CSR for kuka [meat].

Rosie’s dad had four wives. Wintuny [one of the wives, came] from Kunawarritji. Mummy from Lake Percival .

Brothers and sisters: Baker, Bert Lane, sister finish [passed away] only Baker and brother left. Dulcie, Muni [Rita- recently deceased], oldest brother finish, Phyllis, Serena, Karen, Rosie all had one father.

Another father, Rosie’s father’s brother, he robbed Wintuny to keep as one of his wives.

Dulcie’s mother
Baker’s mother
Rosie’s mother
Beatrice’s grandmother (Rita’s mother)
[4 wives]

Father’s Country: From Kunawarritji, Kinyu, Nyipil, Pangkapini

Mummy’s Country: Kurtararra – Percival Lakes.

Juwaliny side – Beatrice grandmother, Rosie’s mother

Other two wives - Manyjilyjarra.

Rosie’s family used to travel around Mukurtu – east and west of Lake Auld – Western side of CSR + Lake George.


Source: CSROH_274_Rosie_Williams
Rights: Cultural Owner & Storyteller: Mantararr Rosie Williams; © FORM, transcript only

Provenance: This material is sourced from Ngurra Kuju Walyja — the Canning Stock Route Project, which was initiated in 2006 by FORM and developed in partnership with Birriliburu, Kayili, KALACC, Mangkaja, Martumili, Ngurra, Papunya Tula, Paruku IPA, Warlayirti and Yulparija artists and art centres.

Name: Anga Friday Jones

Anga Friday Jones - Forrest's Fort, Wally Dowling, and Martu women [ORAL HISTORY]

Other Speaker/s: Kaye Bingham

Synopsis: Friday Jones tells the story of Forrest's Fort, and of Wally Dowling shooting Martu men to take Martu women.

Date: 2007-07-20
Art centre(s):
Language spoken: English
Catalogue number: CSROH_01_Anga_Friday_Jones
Interviewed By: Karen Dayman, John Carty
Transcribed By: Monique La Fontaine
Location Recorded: near Lake Nabberu
Latitude/Longitude: -25.36/120.3

Cultural Protocols: Public Access - Restrictions on Use
Access: Public
Full transcript: Karen Dayman: You started talking about one of them, a kartiya [white person] ...

Friday Jones: Yeah, yeah.

KD: Number 9 Well, which was the main place for the Martu.

FJ: Yeah.

KD: Martu tried to spear him I think ...

FJ: Yeah.

KD: ... And then he tried to shoot ‘em. That place is where the fort is.

FJ: Yep.

KD: I’ll just put a note ‘cause we were talking: on Wongawal Station, Kaye’s father was killed. And we then talked about whether you want to bring out some of those harder stories

FJ: Yeah.

KD: You said: ‘I like to say that sort of story but some people don’t like it. I knew people who saw it there, Skeleton Rockhole, that’s what they called it. The old people told me, I was too young. The station mob, they were right there. I think Wally Dowling used to shoot people too. What he done, lotta people used to tell me ‘bout him. He used to come around before my time, he killed people.’

And then I said, ‘What about Peter Gogo’s father?’ [You said:] ‘Yes, he killed him. That was around Snell’s Pass.’ Was that named after Billy Snell?

FJ: Yeah, Billy Snell, yeah.

KD: [Karen reading Friday’s transcript again]: ‘The reason why must be, he would see a big mob of people, he just had to shoot em. Henry Ward, that kartiya [white person] stops at Glen-Ayle Station he knows all that story. He’s old now. And then there were a lot of people all along the Canning Stock Route, all along, especially around Number 9 Well.’

FJ: Yeah, yeah, Number 9 Well. That’s the most people got shot there.

[Long interval. Camp noise, Friday speaks Martu to someone in the background.]

FJ: But yeah, that’s where all the people was, Number 9 [Well]. Only one of the explorer, with the camel come round shooting ‘em all.

John Carty: Do they know why they shot ‘em? Why those explorers were shooting?

FJ: I don’t know. I don’t know, they just come along, seen a big mob a people there in Number 9 spring, they just sorta, I think the people got savage for them kartiya [white people], and they trying to spear ‘em. And they, he had a big rock round him and start shooting ‘em.

JC: Like a fortress.

FJ: Yeah. They start, he start shooting ‘em, all the people. Don’t know why. He might be frighten of getting speared. He start shooting ‘em, them peoples, that bloke there now, kartiya [white person]. He shoot all the people there, just walk. Went away. Just like nothing. That’s old people was telling me that story.

JC: At the station?

FJ: Yeah, where that place is now, Number 9 [Well].

JC: Glen-Ayle?

FJ: Yeah, they just telling me, ‘Oh, that’s where all the Martu been gettin’ shoot here, getting shot. Just like a mob a jarntu [dogs/dingos] I think. They come along and shootin’ ‘em, they start spearing people. I don’t know whether they spear that white fella, or, don’t know. He must be got away.

JC: Did those old fellas say which way he was travelling, that ...

FJ: He was travelling that a way, from that a way, or might be ...

JC: Coming from east?

FJ: Coming from east, yeah.

JC: Kakarrajanu [from the east]

FJ: Yeah, kakarrajanu [from the east].

JC: He might be in this book here …

[Kaye Bingham and Annette Williams talking in background looking at book, kids talking, Joe Duncan, camp noise, etc.]

KD: I think that kartiya’s [white person] name John Forrest.

FJ: John Forrester. Oh yeah. Yeah, John Forrester.

JC: Did those, when you were growing up on the station, down there, Carnegie, did those, some of those old people tell you other stories, about that same kinda, when Martu and kartiya [white people] were spearing and shooting?

FJ: Yeah, they were always telling me lotta story, for, you know, ‘bout these white-palas [white fellas]. ‘Cause they use to rough handle ‘em you know, with a whip. Just round ‘em up, and just, with a whip. Cut ‘em everywhere, you know, for nothing, just to get ‘em mad. Don’t know why, they must been really cruel that mob, them days, yeah. [Background noise]

JC: Did they say that about those droving men, like those kartiya [white people] who were droving?

FJ: Yeah, they, like a droving was, kartiya [white person] bloke, ngana [what’s his name] Wally Dowling, he’s a people that drove from that-a-way, Billiluna.

JC: Coming down.

FJ: Coming down Wiluna. But he met lot of, lotta Martu womens there too. Yeah, yeah [laughs], and he sorta, he sorta do that just to take their woman. But you see lotta, the land now, whats-a-name, round Palarji [Well 9], or here somehow, that’s where lotta people used to stop there.

JC: Palarji?

FJ: Palarji, on the Canning Stock Route, Palarji. Palarji. That’s where a lotta people stopped there.

KD: Near where?

FJ: Palarji.

KD: Yeah but ...

FJ: Well. I think that’s Well along Canning Stock Route. That’s where he sort of shoot ‘em and had a black woman.

JC: Wally Dowling? He might shoot that nyupa [husband]?

FJ: Nyupa [husband], yeah, and he take ‘em way. Lotta, well couple of, couple of, white … that we knew [?] from that place up here, Palarji, round Palarji, ‘cause they been robbing ‘em for their nyupa [wives], you know. But he’s cruel bastard, he shoot ‘em all, you know. Well not all, just shoot ‘em and get the woman and take ‘em, yeah. Yu [yes].

KD: And the dray story, you wanna tell us that one?

FJ: Dray, well, I don’t nothing much about it but I used to listen from that old people. They used to pull that dray along that Canning Stock Route, from Billiluna at, right along the Canning Stock Route. They come through this, what you call it the Sandy Desert, through there, yeah. But they used to dodge them places, some places. Go round ‘em, end of the sandhill, come in. They don’t go over like that, they sort of follow the sandhill, come in again, keep goin’ like that, end of the sandhill.

JC: Is that ‘cause they couldn’t get …

FJ: They couldn’t get that dray over. They sort of follow that sandhill, come round and keep goin’ like that you know, where the end of the sandhill, keep going on like that, long the flat, level ground. But today ...

KD: Long trip.

FJ: ... you see a road go over a sandhill over and over, take you all day. You start early it’ll take you all day, right up to camp! [Laughs] Good one. We goin’ through there?

JC: Yuwayi [yes].

KD: And is that dray still in Wiluna?

FJ: Yeah, last one, last dray. They had to have a lot of camel to pull it, no horse. The horse couldn’t pull that. Camel, they don’t care, them camel, they strong and … without water, they go for ... nearly week, couple a week I think, without water. But they had all in government well all the way.

KD: What about donkeys?

FJ: Yeah, they had donkeys. But they were riding donkeys, they tough, them donkeys. They had horses. They had couple a hundred horses, yeah. But you have to change every, every day, different. You might have four horse, ‘nother bloke have four. Four, four, four each. Gotta change his horse every day to ride. Yeah.

JC: You were talking yesterday, with those big mobs of drovers there might be just a few kartiya [white people]and big mob of Aboriginal people travelling with them as well.

FJ: Yeah, yeah.

JC: More Martu than …

FJ: Martu, more Martu. Might be couple a bosses, you know, kartiya [white person]. And one of them is Wally Dowling and I think ‘nother bloke, Mal Brown, they call him, Mal Brown. He the one of the, he the one of the drovers, he drove with Wally Dowling. He had his revolver all the time, he got this revolver. He had it all the time. You know, revolver?

JC: Yuwayi [yes].

FJ: He had ‘em all the time.

JC: That Mal Brown one?

FJ: No, Wally Dowling. Yeah, he had his all the time.

KD: And no boots someone said.

FJ: No, he don’t wear boots, no. He tough. He foot big. I seen him once, last drovin, come through, come to Wongawal, ah ... Carnegie I mean. And his big picture there too. His big picture got him there in the wall there.

JC: What did he look like?

FJ: Ah, rough old bastard. [Laughter] Big fella. Well, I call him that. [Laughs] He rough. No smile on him. He’s hard. Tough old bastard. Sorry. [Laughs again.]

JC: Talk straight!

FJ: Yeah, if you, anytime you go to Carnegie, you walk in Carnegie, that got little shop there, Carnegie shop you see a big picture, picture ‘bout him, and mob a big cattle. They got a big picture ‘bout him in Carnegie. And mob a cattle. His offsider was Mal Brown.

JC: So they travelled together?

FJ: They travelled together. Before it he’s, he don’t, that old Mal Brown, he don’t know, he [Wally Dowling] too much this one here, [gestures drinking] whisky. Yeah.

KD: Mal didn’t like it?

FJ: Mal didn’t like him. The ways he carries on, he just leave, and he went to Windida, he stayed there at there, Windida. But he’s good, Mal Brown, he’s alright. And ah, you heard about George Lannigan? Yeah, he’s another bloke, been through the Canning Stock Route. He’s from Halls Creek too. George Lannigan. His offsider for Mal Brown.

JC: After Wally Dowling?

FJ: I mean Wally Dowling, yeah. They both, Mal Brown and … which one was that again?

JC: Lannigan.

FJ: Lannigan. Yes, George Lannigan. They sorta mate, some sorta mate or work for him or something like that. Work for Wally Dowling.

JC: Was that after Mal Brown left or … ?

FJ: Yeah, yeah, yeah. After, I think same time, yeah. They used to go to Carnegie and start to you know, start to sorta … ‘Cause George Lannigan, he part of Domans, the workers you know, ‘cause Miss Domans she owns Billiluna. She owns, Billiluna, Carnegie, Windida, Wongawal Station. And Miss Doman still owns Wongawal Station today.

KD: Oh, so she’s still alive?

FJ: No, the nephew took it on. The Snell, Johnny Snell, he’s in Waroona, right down south. Old Wally Dowling he used to go Carnegie, muster up all the cattle, Carnegie, Wongawal, Windida, Yalama [?] Station and bring ‘em right down to Wiluna, drove ‘em right down to Wiluna. Send ‘em all in the train. He do that run too, while they drovin’ here, through this Canning and he go that a way, collect all them cattle over there an bring ‘em in through, from Carnegie, Windida, Wongawal. He do it. ‘Cause he was working with Miss Doman. Old Wally Dowling he used to work for Miss Doman, drove for him.

JC: And they’d all come down.

FJ: Yeah, yeah.

JC: They’d keep going the Stock Route.

FJ: Yeah, yeah, yeah.

JC: And he’d break off.

FJ: Yep. He’ll break off.

JC: And bring that other cattle through?

FJ: Yeah, go through Glen-Ayle. He’s break off there, round Number 9 [Well].

Kaye Bingham: Number 9.

FJ: Straight through to Carnegie.

KD: And what about, did they end up rounding up more than their own cattle? Were they cleanskins out there or what?

FJ: Ah … well they used to, the people work around Carnegie, Wongalwal, they do that cleanskin, they muster and brand ‘em, get’ em all ready, you know, they mark ‘em and all that and cut all the bullocks out, for the trucking, you know. They get ‘em all ready, you know, and just ready to send ‘em out, send ‘em go out, they knew they coming up from whats-a-name, Billiluna droving, when they come round about round Glen-Ayle they’ll have ‘em all ready. So Wally Dowling he’ll go straight down to Carnegie and collect all them mob and put them through that-a-way, yeah.

KD: So, was there much stealing of cattle, did people steal each other’s cattle then?

FJ: No, no. Those days they reckon though if you steal cattle, you’ll get jail inni? Something like that, [laughs] or some sorta thing [laughs].

KD: Still happening now.

FJ: Well, yeah, ah, I don’t know, must be. It’s happening now? Oh well.

KD: One bloke went to jail last year for that.

FJ: For stealing? What about shooting [laughs] somebody else’s cattle? [laughs] That’s ... [XX – KD indecipherable] Well, some people round Wiluna go and shoot somebody else cattle and, well some of the cattle they get around Wiluna. Well, they not a real cattle station, they trying to make it a cattle station but, the main cattle station, big cattle station is Carnegie and Wongawal station. That’s before everybody got to all these cattle. Glen-Ayle they got sheep and cattle. Yeah.

JC: Did Martu ever get, some of that trouble that you get kartiya [white people] shooting and spearing, did Martu ever get in trouble for taking cattle for feed?

FJ: No, no. They used to ...

KD: Did countrymen leave beef for each other?

FJ: Well, round Carnegie they used to spear cattle round there. Round Carnegie yeah, old people they used to, old people. All these mob [gestures to Country], I think [laughs]. Yeah. The people come from outback, out in the bush, never know nothing, they just come along, come in there, they just spear ‘em and cut ‘em all up, little bit eat, little bit eat, little bit eat, that’s finish, they finish the lot, yeah. Last big place where the people used to stop round Carnegie, where the big, main place where they stop, soak you know, springwater

KB: Kukwarangwanyu [?]

FJ: Yeah. That’s it, I could think of it!

JC: Yuwayi [yes].

FJ: Yeah. Yeah, I’ll think another wangka [story] later, yeah.

JC: You have a rest.

FJ: Yeah, have a rest.

JC: Yuwayi [yes], nyamu [that’s all]. I might just tell us, it’s, what the date today? 20th of July 2007, talking with Friday Jones on the Canning Stock Route, somewhere near Lake Nabberu.

FJ: Yeah Lake Nabberu.

JC: Between Lake Nabberu and Well 4A. Yuwo [yes].

FJ: Yuwo [yes].

JC: Nyamu [that’s all].

END


Video recording: 1 A - Friday stories, ladies camp out, Jul 07
Source: CSROH_01_Anga_Friday_Jones
Rights: Cultural Owner & Storyteller: Anga Friday Jones; © FORM, transcript only

Provenance: This material is sourced from Ngurra Kuju Walyja — the Canning Stock Route Project, which was initiated in 2006 by FORM and developed in partnership with Birriliburu, Kayili, KALACC, Mangkaja, Martumili, Ngurra, Papunya Tula, Paruku IPA, Warlayirti and Yulparija artists and art centres.

Nyarna

Non-Indigenous name: Lake Stretch

Traditional knowledge: My father Jimmy James and my mother Jinny James, they both took me [down the Canning Stock Route]. I was small then. They been take me with camel. From this place, Billiluna, we went droving. We were taking goats for the drovers as meat when they were droving cattle. We went straight down on the Canning Stock Route. Past Kaningarra. Long way from there. Camping along the way.

Every night we used to make yards out of wood and big grass for the goats, so they can’t get away, then herded them in for the night. In the mornings we gave them water from the wells and kept on going. Me, they put me in a box on a camel. I was only a little girl then. We were having dinner somewhere and these kartiyas [white people] came, all the camel man. I got scared from seeing those camels. My mum said, ‘Look out manga [girl], camels are coming!’ I ran. I didn’t see that goanna hole. I tripped over and broke my leg. That mob that came with the camels had a nurse with them too. They put two sticks on my broken leg and then wrapped it with bandage. It was broken. They put that on me…

Then we had to come back from there, from half way, because those kartiyas told us to take the goats back to Nyarna [Lake Stretch]. We came back from there with those goats. Right back to here, Nyarna. (Mayarn Julia Lawford, 2007)

-19.678485/127.588112
Related art centre(s): Other

Media title: Tom at Lake Stretch
Media creator: Tim Acker
Date: 2007

Media description: Putuparri Tom Lawford at Nyarna (Lake Stretch)
Media Copyright: FORM
Format: Image
Accession ID: FORM_MIRA_B0088_0036

Provenance: This material is sourced from Ngurra Kuju Walyja — the Canning Stock Route Project, which was initiated in 2006 by FORM and developed in partnership with Birriliburu, Kayili, KALACC, Mangkaja, Martumili, Ngurra, Papunya Tula, Paruku IPA, Warlayirti and Yulparija artists and art centres.

Nyipil

Non-Indigenous name: Well 34
Historical name: Nibil

Traditional knowledge: The man who was chasing the Seven Sisters saw them dancing at Nyipil [Well 34] …

This is the way I went north to Balgo, on this road here. We used to carry our grinding stones with us as we went. From Kunawarritji we used to travel north to Nyipil. From here they took the cattle northeast and slaughtered a cow for us as we travelled. We cooked that cow all night at Nyipil. We carried the cooked meat with us as we kept travelling. We went east from Nyipil to Kinyu, eating the cooked meat as we walked, travelling quickly. We carried the meat on our heads, in a piti [wooden dish or coolamon]. We travelled on foot, they didn’t give us a ride on the camels. (Nyangapa Nora Nangapa, 2008)

Native title area: Martu determination
Well data: 1906 quality: Good stock

1906 total depth (m): 5

Current quality of well: Derelict

Current quality of water: Saline, smelly

Current depth to water: 1.4

Current depth of water: Trace

Total dissolved salts (ppm): 9999

PH level: 7.6

PH level date: 2007
-22.25903/124.90254
Related art centre(s): Other

Media title: Minyipuru, 2008
Media creator: Nyangapa Nora Nangapa
Date: 2008

Media description: Painting by Nora Nangapa, Minyipuru, 2008, that reflects the Seven Sisters story of Nyipil
Media Copyright: Nyangapa Nora Nangapa
Format: Image
Accession ID: FORM_MIRA_B0088_0023

Provenance: This material is sourced from Ngurra Kuju Walyja — the Canning Stock Route Project, which was initiated in 2006 by FORM and developed in partnership with Birriliburu, Kayili, KALACC, Mangkaja, Martumili, Ngurra, Papunya Tula, Paruku IPA, Warlayirti and Yulparija artists and art centres.

Martilirri

Non-Indigenous name: Well 22

Place description: In 1963 the surveyor Len Beadell was grading roads across the desert to establish instrument stations along the likely trajectory of the Blue Streak Missile. On one of these roads he met Ngamaru Bidu, Jakayu Biljabu, Bugai Whylouter, Kumpaya Girgaba and their families. They were among the last Martu still living in the desert.

Traditional knowledge: We were heading towards the Canning Stock Route when we saw the whitefellas coming, building the road. Us kids all ran away. Old man Pilapu [Jakayu Biljabu’s husband] stopped and got ready to kill the whitefellas with his maparn [invisible power]. The whitefellas were waving in a friendly way and we all called out to old man Pilapu, "Stop! Stop! Don’t do it!" Jakayu and her husband started to walk towards the whitefellas. Everyone else followed behind them, starting to walk slowly. (Ngamaru Bidu, 2008)

One day [after our dad passed away, we saw] five people was coming, three walking and two on horses. They seen the smoke. Family sent a signal in the night and they were looking for us, coming from Jigalong. So the five Martu from Jigalong — they were family for us too — came looking for us. Two horses went round the back to stop us from running off frightened. But the other three come walking straight toward camp.

I had a funny feeling and got hold of my little sister and said, "Get up!" We thought it was a camel but it was a man on a horse. We never seen a horse before. I grabbed hold of Phyllis and ran away to hide under a bush and man on horse blocked us before we could run into the bush. I ran, holding my sister, and turned back running other way, and saw another man on a horse again, and I said to Phyllis, "I think they got the other sisters!" And sure enough I seen two little kids and a mum on the front of the horse. We were all frightened.

My mum was asleep back at the camp. She had little one, Rena, and she seen the horse. She got such a fright she ran and jumped on my mum and winded her! She was shocked, and Mummy said, "What you seen?" Then Mummy seen her sister coming. And children and sisters start saying, "This is our families. The men on yawarta [horses] they came to take us [to Jigalong]"

When we got to Jigalong we saw so many people crying and coming up to us, we were huddled up in the middle, really frightened, and we thought, "Who are those people?" We were a tight squeeze in the middle and it was our own families we were frightened of! (Mantararr Rosie Williams, 2009)

Native title area: Martu determination
Well data: 1906 quality: Good stock

1906 total depth (m): 16

Current quality of well: Caved in

Current quality of water: No water

PH level date: 2008
-23.12072/123.04233
Related art centre(s): Other

Media title: Country near Martilirri (Well 22)
Media creator: Tim Acker
Date: 2007

Media description: Country near Martilirri (Well 22)
Media Copyright: FORM
Format: Image
Accession ID: FORM_MIRA_B0088_0013

Provenance: This material is sourced from Ngurra Kuju Walyja — the Canning Stock Route Project, which was initiated in 2006 by FORM and developed in partnership with Birriliburu, Kayili, KALACC, Mangkaja, Martumili, Ngurra, Papunya Tula, Paruku IPA, Warlayirti and Yulparija artists and art centres.

Katajilkarr

Non-Indigenous name: Well 43
Historical name: Billowaggi

Traditional knowledge: We used to walk until we came to the Canning Stock Road. At the stock road we speared bullocks. That was where they travelled on the Canning Stock Road along the wells to Kulyayi [Well 42] to Katajilkarr [Well 43] from there on to Kujuwarri [Well 46]. That¹s where they used to spear bullocks, my father and Kuji [Rosie Goodjie’s] father. (Mayapu Elsie Thomas, 2008)

Alright, twobella [two people] been bring ‘em word now: "Kartiya there."
"What kartiya?" them old people been say.
"Kartiya got a white-one, red-one [skin]".
"What he got ‘em?"
"Flour."
"Oh, we’ll have to go [and follow them]."
That well there, Katajilkarr, we been come here, have ‘em dinner that side. Little lake, water there, little one. Mebella [we] been drink there, water, and look ‘em [boot] track.
"Oh, different foot! I don’t know what! Devil."
Look ‘em well. Nothing, no kartiya. All gone.
(Kurtiji Peter Goodijie, 1987)

When drovers were taking cattle down south, they had Aboriginal blokes working with them as stockmen and cooks and camel riders. The workers were telling the people about food, all different kinds that the kartiya was bringing. Flour like ashes. That was what they were telling them. And tea they were boiling in billycans. When it boiled, they chucked sugar in. It was good food, they were telling them. That’s why people kept going to them. (Kurrapa Peter Skipper, 1991)

Native title area: Ngurarra determination
Well data: 1906 quality: Good stock

1906 total depth (m): 6

Current quality of well: Caved in

Current quality of water: High tannin, no smell

Current depth to water: 1.1

Current depth of water: Trace

Total dissolved salts (ppm): 4125

PH level: 7.4

PH level date: 2007
-21.21333/125.97381
Related art centre(s): Other

Media title: Katakiljarr
Media creator: Clifford Brooks
Date: 2007

Media description: Ruins of Well 43 and landscape at Katakiljarr
Media Copyright: Clifford Brooks
Format: Image
Accession ID: FORM_MIRA_B0088_0031

Provenance: This material is sourced from Ngurra Kuju Walyja — the Canning Stock Route Project, which was initiated in 2006 by FORM and developed in partnership with Birriliburu, Kayili, KALACC, Mangkaja, Martumili, Ngurra, Papunya Tula, Paruku IPA, Warlayirti and Yulparija artists and art centres.

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