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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.

Nyarna, Lake Stretch, 2007

Location: Nyarna Lake Stretch

Date: 8/16/2007

Event Description: In July and August 2007, around 60 artists from seven art centres travelled along the stock route documenting their stories and painting their Country in workshops held along the route. The last of these was at Nyarna, Lake Stretch, near Billiluna. Many new artworks were produced at Nyarna and the first Canning Stock Route 'exhibition' was held here on the shores of the Lake. A number of dances were also performed as part of the final celebrations at the culmination of this trip.



People: Putuparri Tom Lawford, Monique La Fontaine, Karen Dayman

Art Centre(s): CSR Project

Media Description: Artworks displayed at the Nyarna, Lake Stretch Artists Camp. Canning Stock Route bush trip 16- 18 August 2007.

Rights: Photo by Tim Acker

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, Kimberley Aboriginal Law and Culture Centre, Mangkaja, Martumili, Ngurra, Papunya Tula, Paruku IPA, Warlayirti and Yulparija artists and art centres.

Jila Men

Story:The nothern end of the Canning Stock Route crosses the Great Sandy Desert. Here springs are considered 'living waters' and are known as jila. Some are inhabited by ancestral beings and many of these jila are linked by Dreaming tracks that connect Countries and people. The ancestral stories of these sites are recorded in the songs and dances that cross the desert, uniting peoples through shared ceremonies and law. A number of these jila became wells on the Canning Stock Route. Of around 200 permanent springs or jila in this country, only about 30 are inhabited by powerful ancestral beings: snakes, which are also known as jila, or kalpurtu. Two of these jila, Kulyayi (Well 42) and Kaningarra (Well 48), became stock route wells. Before they became snakes, these jila were men who made rain, shaped the features of the land and introduced practices of law to the jila country. Many of the jila men were also companions who travelled the desert visiting one another, creating the ceremonies and singing the songs that the people of the jila country still perform today. One by one, the jila men ended their journeys at the waters that bear their names, and as they entered their jila, they transformed into the rainbow serpents, kalpurtu. These sites are of great importance to Aboriginal people and they can be as dangerous as they are vital. As places where rain is made, jila must first be ceremonially cleaned out by men. Crescent shaped banks are fashioned around the edge of the jila to signify kutukutu [rain-bearing clouds] before women are invited to approach. The dreaming stories of the jila men Kulyayi and Kaningarra are also connected to those of Kurtal and Wirnpa, two other important jila in this Country.

Media Creator:Nicole Ma

Media date: 2010

Media Description:Four dances are performed at the Ngumpan workshop, which took place at Ngumpan Community east of Fitzroy Crossing in late 2008.

Story contributor(s):Monique La Fontaine, Ngilpirr Spider Snell

Art Centre(s): Other
Publisher: FORM
Media copyright: FORM
Accession ID:DATE_FORM_MIRA_B0098_0001

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.

Purrungu

Artist(s): Kurltjunyintja Jackie Giles

Date created: 2008
Art Centre(s): Kayili Artists
Size: 152x101.5
Medium: acrylic on linen

Artwork Story: Purrungu, a rock hole, is home to a giant jila (snake). The lines on this painting represent the path of the snake travelling underground. People have to close their eyes and not look into the water when they drink here. If they hear a rumble or if the ground begins to vibrate, it means that the snake is approaching, and everyone has to leave very quickly.

Mr Giles was the first one to start [painting]. We spread the blanket and we started painting and many watched. I watched and I learnt from him and started doing it myself. But he had no brushes. He only used his hands at the beginning. They used to watch our hands and how we painted and think, ‘How are they doing it with no brush, only hands!’
Ngumarnu Norma Giles, Warburton, 2008

Location depicted: Purrungu

Artwork copyright: ©2013 Kurltjunyintja Jackie Giles
Catalogue ID: JG/185/KA
Protocols: Public Access - Restrictions on use

Photographer: Jason McCarthy
Photograph date: 2010-02-18
Photography copyright: National Museum of Australia
Format: Image
Category: Artwork

Artist(s) biography:
born about 1944, died 2010
Manyjilyjarra language group
Tjapaltjarri skin group
Patjarr community
Kayili Artists
Mr Giles grew up in the country between Patjarr and Kiwirrkurra. He travelled throughout his life as a respected law man, maparn (healer) and pioneering artist and maintained expansive family networks across the desert.

My umbilical cord fell off at Marapinti near Kiwirrkurra. No roads, no cars, nothing. My other father, Walurti … used to carry me on his back and on his shoulders as we travelled … I went to Warakurna and later to Warburton. I met my wife, Norma, there.

Accession ID: 20131014_FORM_MIRA_B0045_0055

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.

Wayampajarti

Artist(s): Wakartu Cory Surprise

Date created: 2007
Art Centre(s): Mangkaja Arts Resource Agency
Size: 119.5x118.6
Medium: acrylic on canvas

Artwork Story: The snake that belongs to this jila cries for the people to come back to their Country. When people go back to visit, all the men dance around the jila to let the snake know they’re coming.

This painting depicts one of the jila men, Wayampajarti, whose home lies west of the Canning Stock Route. The dance for this jila is sometimes performed at cultural festivals by Canning Stock Route collection co-curator Murungkurr Terry Murray.

Artwork copyright: ©2013 Wakartu Cory Surprise
Catalogue ID: CS/145/MJ
Protocols: Public Access - Restrictions on use

Photographer: Jason McCarthy
Photograph date: 2009-06-17
Photography copyright: National Museum of Australia
Format: Image
Category: Artwork

Artist(s) biography:
born about 1929, died 2011
Walmajarri language group
Nyapana skin group
Fitzroy Crossing
Mangkaja Arts
Wakartu grew up around Tapu. When her parents died, she travelled to Kaningarra and Wayampajarti before reaching the station Country. After leaving the desert, she raised seven children while working for the police and on stations, and by trading minerals for rations. The station manager was hitting people, so we ran away [to the] desert to see if we can find any of our people left, but nothing, only all the dead ones. Police tracked us down and put chains around the men.

Accession ID: 20131014_FORM_MIRA_B0045_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.

Manmarr Daisy Andrews

Born: about 1934

Language Group(s): Walmajarri
Community: Fitzroy Crossing
Art Centre(s): Mangkaja Arts Resource Agency
CSR Project role: Artist, contributor
Skin Group: Nangkarti
Totem: Water snake
Country: Old Cherrabunn

Biography: I was born at the creek near Cherrabun station homestead. My father used to work there. Sometimes he would run away with us kids, and his three wives and the police would come and pick us up. One time they put chains around his neck and made him walk to Fitzroy.
Manmarr lives in Fitzroy Crossing. Together with Jukuja Dolly Snell, she was one of the pioneering Fitzroy Crossing artists. She is also one of the senior singers for Kaningarra.

Photographer: Tim Acker
Photograph date: 2009
Photography copyright: © FORM
Format: Image
Source: Images - Catalogue
Category: People
Accession ID: 20131016_FORM_MIRA_B0090_0012

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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