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Name: Ngilpirr Spider Snell

Ngilpirr Spider Snell - Kurtal story and Kinki [ORAL HISTORY]


Synopsis: Spider tells the story of Kurtal, where he came from and his journey during Jukurrpa (Dreaming). Spider then tells his own story, about being left at Kurtal,and being one of his lightnings. His mother found him there as a snake and that is where he was born. He grew up there and would go hunting. He brother drank from the water at Kurtal and was grabbed by the snake and pulled into the water, he let him go. Kurtal is quiet now, Spider is the only one looking after him now. He went from Kurtal to Billiluna, where he was initiated and he finished law at Wangkatjungka.He married Dolly when they were young and they still live with each other. Finally Spider tells the Kinki story.

Date: 11/16/2007
Art centre(s):
Language spoken: Wangkajunga, Walmajarri
Catalogue number: CSROH_52_Ngilpirr_Spider_Snell
Interviewed By: John Carty
Translated By: Putuparri Tom Lawford
Location Described: Kurtal
Location Recorded: Fitzroy Crossing
Latitude/Longitude: -18.17/125.59

Cultural Protocols: PUBLIC ACCESS - RESTRICTIONS ON USE
Access: PUBLIC
Full transcript:
I am jila. I will tell you about jila, I’m talking about Kurtal jila [ancestral being, and spring]. Rain came, a big one, in the early days. It rained for a while, a big rain. After the rain, grasses started to grow. That was him, the grass that began to grow, purrun purrun [grass] we call it. From the grass he turned into a man. Kurtal turned into a man from the grass, purrun purrun. From all that grass he grew into a man. From there he sent a kutukutu [rain-bearing cloud] but it came back. He sent it again, it still came back. He sent it again, this time north, it still came back, that cloud kutukutu. To the east he sent another cloud [kutukutu]. This time it didn’t come back. The cloud went into his own Country, Kurtal, and it went into the waterhole. From a grass he became a man. From there he said, ‘Kurtal wanyjurla wanyjurla’ [He’s singing here: Kurtal, where are you?] He called himself Kurtal. Kurtal is big. He is very big. From there he went to a place called Japingka. Japingka is another jila [ancestral being, and spring] too; Japingka gave him some sacred objects.

From there he went off again past Karlijita [St. George Ranges]. He came to a place call Mangunampi, [a place near Yakanarra] another jila [ancestral being]. He was there with that jila for a while. From there he took off again heading towards Broome, he been travel there. He arrived at Broome and had a rest there for a while. After hanging around at Broome he took off again, heading up the coast. He arrived at another jila called Jintirripil [somewhere near One Arm Point]. He stayed with Jintirripil for a while there. Jintirripil told Kurtal to stay with him near the sea. Kurtal tricked him saying, ‘Yes, I’ll stay with you’.

Jintirripil then told Kurtal to look for anther jila [ancestral being] call Paliyarra [near Nookanbah] because Paliyarra stole sacred objects that belonged to him and he wanted them back. Kurtal set off to find Paliyarra. After finding Paliyarra he went hunting, killing bush animals and cooking them up. He gave them to Paliyarra. Paliyarra knew what he was there for: to steal back the sacred objects he stole from Jintirripil. From there he told Kurtal, tricking him, ‘I haven’t got what you came here looking for.’ [Singing:] ‘Ngajirta Pa Mintirr Mintirr.’ He told him he got nothing. Kurtal could see through him, he could see lighting flashing inside him all that time he was telling him, ‘I can’t give you anything.’ From there he set his dogs onto Kurtal. They bit him all over. He ran around Paliyarra with the dogs after him, tripping him over. They both fell down, Paliyarra spilling the stolen objects onto the ground. Kurtal kicked them objects towards his home, into his waterhole, all them objects they used to make rain with, the same objects we still make rain with, but I am only one left now. I don’t know how I got to do it now, maybe with my grandsons.
With the dogs still chasing him he took off running, heading north to a place called Pinykurrngu [don’t know where this place]. On top of a hill he had a rest for while there, away from the dogs because he was bitten. After that he went to another waterhole called Kunjurrpung [not far from Ngumpan]. He had a look around to see if he had any objects with him for Kurtal to steal but he had none. After talking to that jila he went on his way. He came to another jila [Spider doesn’t know the name of this one], they sat down and had a chat. Kurtal went hunting for that jila. That’s what they did in the Dreamtime, to kill feed for another person. We still do that today but in the law way. After having a feed that other jila told him the same thing: he got nothing, no objects. [Singing:] ‘Ngajirta Pa Mintirr Mintirr’. He could look through him and seen lightning flashing inside him. Kurtal then made willy willies [whirlwinds] come up around them then. They all became one big willy willy and it covered them both with dust. They couldn’t see. The other jila didn’t know what was going on. With fright he dropped his objects on the ground. Kurtal kicked them towards his Country, Kurtal. Into the waterhole, they went. Yuwa [yes].

Kurtal took off again, this time north. He came to a hill and had a rest there on top, looking around where he’s going to steal the next stuff from. He climbed down and went to a place called Kilalaparri [at Christmas Creek]. He sat down there with that jila [ancestral being] and then all this little men, Murungkurr, came out of the ground and started attacking him. He was killing them with his lightning. Off he went again to another jila [Spider doesn’t know this one either]. This time he stole everything from him, all the rain-making stuff. He took them all with him till he came to Kaningarra. That jila Kaningarra was waiting for him. Kurtal and Kaningarra are yalpurru [were born at the same time]. They’re mates. Kaningarra told Kurtal, ‘Let’s lay down here then we can be together.’ Kurtal, tricking him, said, ‘You lie down over there and I’ll lay down here.’ Kaningarra then went into the ground and turned into a snake, kalpurtu [rainbow serpent], and today that waterhole Kaningarra is still there. Kurtal kept on going, carrying all them stolen objects in a coolamon to his Country. He was slowly getting weak. He fell down on one knee and that place we call it Tujulu. He then started to crawl towards his waterhole. He crawled inside with all his stolen objects for good. He went inside and turned into a snake, and he is there today, at his home, Kurtal. That’s the song ‘Kurtal wanyjurla wanyjurla’ we sing. That’s Kurtal, that’s where he went inside for good. He sent up a kutukutu [rain-bearing clouds] like the ones I made at the water hole. He his still there, even to this day.

[Now Spider is telling his story.]

I am from there. That’s where Kurtal left me. He left me and my wife Dolly [Snell], and her brothers and Mosquito, Johnny Mosquito, my brother. Kurtal put them there. And Wiyli Wiyli, my son [Richard Tax]. He put everybody there, that Kurtal. Kurtal left me further up north. I am one of his lightnings.

There was a big storm, lighting everywhere, big rain. From that place my parents found me. I was a snake, a water snake. My mother saw me and was coming up to me, creeping me up, I saw her coming and laid down for her. She hit me, killing me and she pulled me out of the ground from my ribs. She then lit a fire to cook me. She covered me in hot coals and ash. Then all of a sudden there was water where she had me cooking. Water and a tiny snake. She then threw that tiny snake away saying, ‘What happened to that big snake I had cooking here? Did it turn into water too?’ Then I was born right there at Kurtal. That little snake was my Dreaming. I was a kid at Kurtal. My mother and father went hunting sometimes for two or three days or more. I was there alone, and at night I would say, ‘Kurtal, look after me. I am alone, my parents haven’t came back yet. Can you look after me?’

In the mornings I would get up, go hunting. I was a good hunter when I was a kid, killing all kinds of animals in the desert. I used to cook them near the waterhole, chucking bones in the water. I was a good child when I was a kid, looking after my own self, and then my parents would return. Kurtal is cheeky. He doesn’t let any animals drink water. He’ll swallow them up. One time me and my brother went to have a drink. I drank first, then him. Next thing he went into the water! That snake grabbed him! I was scared. I ran to tell the old men who were sitting under a tree, calling out, ‘There’s a kid in the water! That snake got him! He swallowed him! Come and get him out!’ They all got up carrying axes with them. They ran to the waterhole saying, ‘Let him go or we will chop you up!’ From there Kurtal let him out alive. He kept him inside there for a while then spewed him out. He’s my brother. He was okay. Then they picked him up and took him to a shady tree. He’s a cheeky bugger. He don’t let anything drink water, that Kurtal, man, wanya [featherfoot/sorcerer], devil, anything. He’ll just chuck you in the water and swallow you up. Cheeky bugger.

Today he’s finished now. Nothing now. He’s quiet. He’s got no people left now, all his mob all gone. I am the only one visiting and looking after him now. Everybody all passed away now, all the old people that belong to Kurtal. Wilyi Wilyi Mosquito, my brother who died in Adelaide, the whole lot, all finished now. He’s only seeing me now, looking after him. Only one. Today Kurtal is full of water. Everywhere, it’s flooded. We went there recently. I had a swim there.

I haven’t got that story for Kinki and I never seen camels in the Stock Route. I went from Kurtal to Billiluna. I was initiated at Billiluna. I stayed there for a while finishing my law, the law that belongs to them old people. Then I went to Wangkatjungka, then I finished everything there. They told me, ‘You’ve finished your law now. You are a law man.’ I was a young fella then. I didn’t have a wife then. Because I’ve finished my law, my lamparr and yumari [father in law and mother in law] gave me Jukuja [Dolly Snell] as my wife. They gave Jukuja to me when she was a young girl. We lived together until we got old, still today. I had no trouble. We lived a good life.
I know about a white man who got killed at Natawalu [Well 40] and there’s another two that got killed at Lampu [Well 49]. One, he’s buried there. That kartiya [white man] shot that other kartiya. We were all bushmen then when that two kartiya killed each other. There’s a grave for one of them at Lampu. That fella at Natawalu speared that kartiya and then that kartiya shot him with a 44 maybe.

[Kinki story]

Little story I’ll tell you: Old man kartiya [white man] came. I don’t [know] where he came from, they shot and killed old man Kinki, and his daughter as well. They salted them and gave them to us at Jikarn [Well 50]. We thought it was goat meat. They killed them. We ate him. That old fella. My old man (that’s what I called him: father). We had a good feed. We didn’t know it was a human. We boiled some in a billycan. All that time we were thinking it was goat meat. We all ate them. Nothing was left. We thought it was goat we were eating but it was old man Kinki, poor fella. It wasn’t good meat. It had no fat and it tasted horrible. But we still ate it. They killed him and his daughter at Kaningarra. They cut them up and salted them. We ate my old man and my sister. We ate em all up. Finished. Wali [that’s all].

END
Source: CSROH_52_Ngilpirr_Spider_Snell

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 story [ORAL HISTORY]
Synopsis: Jukuja Nora Tjookootja tells a family story about how somebody killed her sister, and how her father piggy-backed her as a kid.

Date: 2009-11
Art centre(s): Ngurra Artists, Mangkaja Arts Resource Agency
Language spoken: Kriol
Catalogue number: CSROH_252_Jukuja_Nora_Tjookootja
Date: 2009-11
Transcribed By: Monique La Fontaine
Location Recorded: Wangkatjungka
Latitude/Longitude: -18.74/121.88

Cultural Protocols: Public Access
Access: Public
Full transcript: Jukuja Nora Tjookootja: My father been take me Billiluna when I was kid. They been take my brother Mangkayi and he passed away before I was born. After my other brother been show me Piparr. I didn’t know that County I was only kid.

My husband been get me [when I was a] little one, no ngamana [breasts]. He got two sister and we been living at Nyarna. Somebody killed my sister, young one. He carried me on his back when we go walkabout. My husband been leave me in the shade and go hunting and come back with plenty meat. All the meat was hanging in his hairbelt. HE BEEN CARRY ME PIGGY BACK ON THE SHOULDER, look around for water. Mummy been travelling there with me and my husband. My Daddy had three wife out in the bush. In station two wife. My Mummy went Balgo, stayed there.

My sister been lose two son and daughter right there at Nyarna. We been all there. My real Mummy been go Balgo. Another Mummy grew me up, Molly Nyangangiyi. She went droving Wiluna as a cookie [cook]. Her son is Frank Gordon.

END
Source: CSROH_252_Jukuja_Nora_Tjookootja
Rights: Cultural Owner & Storyteller: Jukuja Nora Tjookootja; © 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.

George Tuckerbox

George Tuckerbox - travelling and family [ORAL HISTORY]
Synopsis: George Tuckerbox talks about his family and about travelling. He also talks about getting away from Cyclone Tracy.

Date: 2009-11
Art centre(s): Ngurra Artists, Mangkaja Arts Resource Agency
Language spoken: Kriol
Catalogue number: CSROH_253_George_Tuckerbox
Date: 2009-11
Transcribed By: Monique La Fontaine
Location Recorded: Wangkatjungka
Latitude/Longitude: -18.74/121.88

Cultural Protocols: Public Access
Access: Public
Notes: This is a transcript of fieldnotes from Karen Dayman’s notebook.
Full transcript: George Tuckerbox: I been born desert near Naminy and Makurti and Panjalpunga for all my brothers close up to Kiwirrkurra. I been come from this Country to Paruku before coming to Christmas Creek. My mother been bring me to Tarngku Spring with that kartiya [white man] Sam Thomas and after that we come here now. And they been send me away Derby got man there Yeeda Station. When I was a kid. I worked all around as a teenager then come night back home now Wangkatjungka. Come back and droving from Billiluna to Alice Spring across the Tanamai [Desert].

I married Mayapu [Elsie Thomas] after and lived with her at Tarngku.

My sister Regina finished in Darwin in that Cyclone Tracy 1974, I was living there too I was working buffalo shooting and cyclone came behind but I been get out, big rain.

When he come back he still doing Country painting.

Kurtal is through Daddy side.

END
Source: CSROH_253_George_Tuckerbox
Rights: Cultural Owner & Storyteller: George Tuckerbox; © 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.

Mayapu Elsie Thomas

Mayapu Elsie Thomas - family story [ORAL HISTORY]Other Speaker/s: Kuji Rosie Goodjie

Synopsis: Mayapu Elsie Thomas tells a family story about her son, husband, and aunty.

Date: 2007-08
Art centre(s): Ngurra Artists, Mangkaja Arts Resource Agency
Catalogue number: CSROH_251_Mayapu_Elsie_Thomas
Date: 2007-08
Translated By: Putuparri Tom Lawford, Monique La Fontaine
Location Recorded: Kulyayi (Well 42)
Latitude/Longitude: -21.31537/125.88258

Cultural Protocols: Public Access
Access: Public
Full transcript: Mayapu Elsie Thomas: That’s why I been cry. Yawi [poor thing].

Kuji Rosie Goodjie: Who for?

ET: For that one who came this way Wiluna [Peter Gogo’s] mother.

RG: This they Country now. This his Country.

ET: On top of that jilji [sandhill] there they been kill them, kakarra [east], on top of that jilji. He been walk around here he been come back and he go on top of that jilji. That my son [Kurtiji Peter Goodijee] from my husband. And my aunty too for Mandy girl. [Molly Dededar – Mapariny Alan Dededar’s mother]. Yeah for my aunty Country too. That’s him.

Where we gotta go camp now? Plenty rabbit in this marsh too.

END
Source: CSROH_251_Mayapu_Elsie_Thomas
Rights: Cultural Owner & Storyteller: Mayapu Elsie Thomas; © 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.

Nana Daisy Kungah

Nana Daisy Kungah - life story [ORAL HISTORY]
Synopsis: Nana Daisy Kungah talks about her family and her Country Kaningarra; she paints her Country.

Date: 2009-11
Art centre(s): Paruku Indigenous Protected Area
Catalogue number: CSROH_250_Daisy_Kungah
Date: 2009-11
Location Recorded: Billiluna
Latitude/Longitude: -19.584061/127.630717

Cultural Protocols: Public Access
Access: Public
Full transcript: Walmajarra and Jaru languages
Napanangka skin group
Sturt Creek and Kaningarra jarriny (Dreaming)

Nana Daisy Kungah: Been born at Sturt Creek, I was looking after Country side, Kaningarra, my father’s Country. Mother Country this side. I been grow up Short Creek and my father been come Short Creek and then we came Billiluna when I was a teenager. We been come this way and my father been tellin ‘em but me: ‘My Country Kaningarra’. He been looking after that place. We still looking after that place. That’s way my father passed away. I still look after Kaningarra. Long time married but today we single now, looking after Country and story, old people time. We doing painting for IPA, telling story about old people time, painting story. I got 4 kids, 2 girls and 2 boy and lots of grand-children. They listen to story for Country. Sometimes I always painting Kaningarra for snake and hill everywhere, plenty camel everywhere.

That two Nangala, they been tell me twofella been looking for his louse [?]. I don’t know but that Tjungurrayi been go round and he been tell ‘em: ‘Eh! You can look ‘em this!’ Boomerang, it was throw and ‘nother one been fall and ‘nother one been sitting down – that ‘nother one been slip down, and other one straight. He been throw that boomerang this way from Piparr. But that two my sisters. I been forget name. That two Nangala now. That Dreamtime, they turn into that pamarr [rock/hills].

When we go there la Kaningarra we always cry, Country, me and my sister, cousin sister. They cry now for that place. They change colour that hills, orange, yellow, brown, every afternoon time. But next year we going too to Kaningarra. All the IPA boys, they come to Mulan mob too, they come next year. When you come in this way Godfrey Tank this side – drink water there and we go not far jila now jumu, when they dig ‘em out getembut water, they call ‘em rockhole kartiya and we call ‘em jumu, jila.

I been get that word from my father before he passed away. Teachembut story.

Not like this lot, my family always cry for Country. They got ‘em two rockhole, one down-one for my father and one top-one for ‘nother mob. And sometime when we go there we sing this one: ‘We been come visitor for you’. When we say with that snake, the family been come for Walmajarri.

Rita Mingayi – Sister for Daisy Kungah – got story for Kaningarra again.

END
Source: CSROH_250_Daisy_Kungah
Rights: Cultural Owner & Storyteller: Nana Daisy Kungah; © 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.

Veronica Lulu

Kampirr Veronica Lulu - life and work [ORAL HISTORY]
Synopsis: Kampirr Veronica Lulu talks about her early life and family and the work she does for KLC, KALACC, and IPA.

Date: 2009-11
Art centre(s): Paruku Indigenous Protected Area
Catalogue number: CSROH_249_Veronica_Lulu
Date: 2009-11
Location Recorded: Mulan
Latitude/Longitude: -20.102778/127.595278

Cultural Protocols: Public Access
Access: Public
Notes: Transcribed from fieldnotes by Monique La Fontaine. The transcript is preceded by notes that require some further context for clarity.
Full transcript: Kampirr (bush medicine plant) Veronica Lulu
Born: 1/7/52
Napangarti
Walmajarri
Paruku, Kumirrki Lulu’s grandmother’s Country Barramundi story
Jarriny: Fish

Kampirr Veronica Lulu: I was born Lake stretch and grew up there and I been shift to Billiluna new station now. I been stop there when father, early time father, took me to school dormitory [Father McGuire] to mission. I been stop there long time I been come back big woman to station. I been with old man, married to old man, he from Meekatharra. I been stop there station and then after I go because manager was too rough and been move back to new Balgo [Les Burton]. And then after my brother Rex Johns he was start talking about his land. Father and son was talking for this land and brother about moving back and my mother from desert, Walkali waterhole – Seven Sisters is her Dreaming. We moved to Mulan when we first start. I was working as health worker with Department of Health. And after I used to do painting now of my aunty and get story from my father. My mother passed away but she told me story about her Country. And also I get story from my sister Bessie and my brother Rex. We always sit together and talk about Paruku. My father was a teacher and he used to tell story and sing song for Sturt Creek, teach all the kids about story, culture. And he used to name all those waterholes. He was blind but he could name all those places. He been lose his eye at Kilangkarra [?] when he was playing with dynamite. He couldn’t see us when we were kids, he used to feel us and hear us. He used to make chairs and things out of bullock hide and put tar in roof and cut wood with axe. He had three kids: Bessie and Rex and me. And he was travelling everywhere. He was a teenager working with manager when he lost his eyes carrying load, stores for manager, saddle man.

And my mother was a desert woman and got that old man from this side Lake area. She came from Walkali [?] her name is Papala. And she a good hunter because my father was blind she used to kill a lot of goanna and anything for us. And she dig for yam. And she know her culture and Dreaming. And also I was working at Palya Laju Maparn when Jakamarra [John Carty] was working there for that health service. I used to go down to Perth and talk to them government people to help their own service to help Aboriginal people and now they got their own one in Balgo community. And also I’m still working with Palya Laju Maparn for Chris now. I work for KLC (Kimberley Land Council) now on the Executive and for KALACC. And I was working for Yiriman going on trip. And now I’m working with IPA (Indigenous Protected Area), speaking out Country and working on project.

END
Source: CSROH_249_Veronica_Lulu
Rights: Cultural Owner & Storyteller: Veronica Lulu; © 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.

Nora Wompi

Nora Wompi - biography [ORAL HISTORY]
Synopsis: This transcript is a brief briography of Nora Wompi, based on Monique La Fontaine's handwritten fieldnotes.

Date: 2009-10
Art centre(s): Martumili Artists
Catalogue number: CSROH_276_Nora_Wompi
Date: 2009-10
Location Recorded: Kunawarritji (Well 33)
Latitude/Longitude: -22.34188/124.77525

Cultural Protocols: Public Access - Restrictions on Use
Access: Public
Full transcript: Skin group: Nungurrayi
Dreaming: Pussycat
Country: Kunawarritji

Born Pingakurangu Pamarr (rock/hill) rockhole. She travelled around Kunawarritji and when she travelled to Balgo with the drovers she was still a young girl. She lost her Mummy and Daddy. She had four brother – lost, one girl she lost. Wompi’s older brother is Morika’s [Morika Biljabu] Dad. Wompi has two son. Her son Philip Bell is married to Bugai Whylouter.

END
Source: CSROH_276_Nora_Wompi
Rights: Cultural Owner & Storyteller: Nora Wompi; © 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.

Bugai Whylouter, Ngalangka Nola Taylor

Bugai Whylouter - biography [ORAL HISTORY]
Synopsis: This transcript is a biography of Bugai Whylouter, and is based on recordings as well as Ngalangka Nola Taylor's knowledge.

Date: n.d.
Art centre(s): Martumili Artists
Language spoken: English
Catalogue number: CSROH_272_Bugai_Whylouter
Date: n.d.
Transcribed By: Ngalangka Nola Taylor

Cultural Protocols: Public Access - Restrictions on Use
Access: Public
Full transcript: Bugai is in her 60s now.

Father is Warnman, mother is Kartujarra.

Purungu.

Bugai was born in Balfour Downs at Pukayiyirna. Her mother and father took her to Nullagine and Jigalong and from there they went back to the desert. She stayed around Karlamilyi in Warnman country, eastern side Karlamilyi, and along the CSR. She went to Kartaru, Wantili, Tiwa, Mumungarra, Wuranu. When she got bigger she married Nola Taylor’s uncle, they went together around Karlamilyi, and along CSR, met up with Biljabu families, walked around went down again, stayed with Taylor family for a time. That was when they all joined up together [i.e. with the Bidu and Biljabu families] and met Len Beadell. Bugai says she was climbing up the hills because she was frightened. She stayed at Jigalong for a short time and then left because her husband wanted to look for Taylor family. They met up with Taylor family in Karlamilyi, went up again on eastern side of Punmu, went north to Joanna Spring and back south until Nola’s father became sicker. They stayed in Karlamilyi and eventually, the old man passed away and then they all went into Balfour Downs. Bugai had one child at that time. From there they went to Jigalong. Stayed there and then went to Strelley, 61 and then Punmu, then Parnngurr later, then met up with second husband. Bugai lives in Kunawarritji now with her husband, Mr. Bell.

END
Source: CSROH_272_Bugai_Whylouter
Rights: Cultural Owner & Storyteller: Bugai Whylouter, Ngalangka Nola Taylor; © 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.

Mulyatinki Marney

Mulyatinki Marney - biography [ORAL HISTORY]
Synopsis: This transcript is a brief biography of Mulyatinki Marney, based on Monique La Fontaine's handwritten fieldnotes with additions from Ngalangka Nola Taylor.

Date: 2009-04
Art centre(s): Martumili Artists
Catalogue number: CSROH_277_Mulyatingki_Marney
Date: 2009-04

Cultural Protocols: Public Access - Restrictions on Use
Access: Public
Full transcript: Mulyatingki Marney: Country is Kunawarritji and Nyiniari, south of Juntujuntu. Grew up in Karlamilyi and came in to Jigalong when she was a teenager. She was given a husband, promised one at Country – Joshua’s big brother. Mulyatingki had 2 girl and 2 boy, one has passed away – one son. Moved to Punmu in the 1980s when it was first set up, come in a big red truck. Mummy’s name is Telpu. Daddy passed away at Karlamilyi. Milton brother nyiti. One brother passed away. Jawarta - Donald Moko in Bidyadanga.

When Daddy passed away walked around, come Punmu, Jawarta went Jigalong and then Lajamanu. Mulyatingki walked into Jigalong, she was a teenager (come in naked one), Mulyatingki has daughter in Yuendemu one in Punmu. My Nyupa passed away Punmu. “I’m a single woman. My son is working at Telfer all the time. He got a Nyupa and 2 children. I found my husband at Strelley. I was making trouble …”

END
Source: CSROH_277_Mulyatingki_Marney
Rights: Cultural Owner & Storyteller: Mulyatinki Marney; © 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.

Kumpaya Girgaba

Kumpaya Girgaba - speaking and singing for the camera [ORAL HISTORY]
Synopsis: This is a transcript of Kumpaya Girgaba talking and singing for the camera. Toward the end she speaks and sings specifically about the Canning Stock Route collaborative canvas.

Date: 2012-06
Art centre(s): Martumili Artists
Language spoken: Kriol, Martu Wangka
Catalogue number: CSROH_278_Kumpaya_Girgaba
Date: 2012-06
Transcribed By: Kathleen Sorenson, Mollie Hewitt

Cultural Protocols: Public Access - Restrictions on Use
Access: Public
Notes: This was filmed on the repatriation trip to Newman in 2012. It was transcribed for subtitles, and it is therefore incomplete (and missing interviewer questions) and includes time codes from the film footage.
Full transcript: 00.00: Make a damper. It’s afternoon. The sun is going to go down soon.

00.00 – 00.38: [Kumpaya sings, no translation] Longtime people, bushman, all the old lady, man and lady.

00.07 – 01.56: [Song – no translation]

01.57: It’s an old people’s song, long time. Not me, I was only a little girl.

02.21: And my mother and father, my mother, three, and my father. He got three nyupa (husband or wife).

02.49: You wanna get three women?

03.09: One mummy, my mother, my mother. I got three.

My Aunty in Jigalong. Mother, three and my father.

[song]

04.58: [Kumpaya clapping and singing] I am doing this for the video.

05.16: [close up singing song]

05.13: [singing] I am sitting here, Mount Newman Creek. Sitting down singing. Mount Newman River.

05.50: Painting, we’re going to open it up now and have a look and might be go back and track it to tell the story of my Country. My painting.

[Then Talking about Canning Stock Route collaborative canvas [the one displayed at CHOGM]]

07.05: Here now, Canning Stock Route! Yeah, my Country.

07.35: Canning Stock Road here [pointing to painting].

08.07: This two – this is Kunawarritji [Well 33]. Kunawarritji here. This one Nyarruri [Well 32], Nyipil [Well 34], Kinyu Well 35], Pangkapini, [between wells 35 and 36] Kilykily [Well 36], Lipuru [Well 37] and Wajaparni [Well 38].

08.38: Wajaparni ...[sic. these wells are out of order] Natawalu, Kulyayi, Tiru, Jimpirrinykarra, Wirriyarra, Kartalapuru, Bililuna.

09.10: Billiluna... this one [at the other end] Wiluna.

09.44: This one my Country. This Canning Stock Route here, this is my Country. This is Parnngurr.

[repeats the wells]

Nyarruri, Nyipil, Kinyu, Pangkapini, Kilykily...

These are my Country. These ones belong to another lot of people. Fitzroy mob, Mangkaja mob. Another lot of people.

11.00: Kaningarra [Well 48], right up near Bililuna. This is Martu side and other side is Kurtal. Up to Fitzroy.

11.39: [Kumpaya and Tom] Kaningarra and Kurtal.

12.12: That’s my area. This is our Country. They were there and then they went to Fitzroy Crossing.
Old man went there.

12.38: ... and he was singing songs [Old Spider, Tom’s Grandfather]. They were singing a song at Kurtal. He been stay there and he been go.

13.50: My cousin, all the nephews and sons, they were dancing in that Country and then they went back, yeah.

14.20: [Footprints] All the Parnngurr mob, they came from the Country, walking in the Country. The ones that look more recent they are the people that came back. Old people and the people today.

15.30: We went back and made this now, this is my Country, Canning Stock Route Ngurra [Country]. My Country, all the people’s Country.

16.18: Puntukurnu painting, Martumili. [This is Aboriginal people’s painting. Martu people’s.]

17.00: She been finish him off, my daughter here. This daughter here [points at Kat]. We finished him off me and my daughter.

19.00 – 19.52: [singing around painting sitting down. Morika sings, but being silly]

20.00: [Nola. Morika and Nola singing ‘Twinkle Twinkle’] Morika: yeah same thing!

20.28: [Jakayu and Kumpaya on canvas singing]

21.10: [Singing starts again]

21.40: From Punmu they got up. I was there, I saw it. [Sings again]

22.10: Nola: Alright Gabe, you singing.

22.32: [singing

[Kumpaya talks about Canning Stock Route Project in Martu Wagka, translated by Kathleen Sorenson]

36.33: It’s me talking, my name is Kumpaya for painting. We’ve got to bring it back home and it will stay home. My painting.

37.19: My Country. Kumpaya my name, I am Kumpaya now talking.

37.24: I’m the boss of the painting. This is for us and for all of us. We’re bringin it back.

38.28: My name is Kumpaya Girgaba. We bringing it back home, we’re gonna keep ‘em. Too many people here, we gonna keep ‘em.

39.04: I am Kumpaya, I’m talking for taking back home, story. Our paintings for all of us. We gotta look after our painting. We’re gonna keep it for our family. I am talking nyami.

39.50: Nyami now. I’m Kumpaya, we’re bring it back home. That’s the last one, nyami. That’s that. We’re gonna keep it in our Country.

END
Video recording: 03_DAY_THREE
Source: CSROH_278_Kumpaya_Girgaba
Rights: Cultural Owner & Storyteller: Kumpaya Girgaba; © 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.

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