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$350.00
This painting depicts ‘malikijarra Jukurrpa’ (two dogs Dreaming). The ‘kirda’ (owners) of this Dreaming are Nampijinpa/Nangala women and Jampijinpa/Jangala men.
In Warlpiri paintings, traditional iconography is used to represent the Jukurrpa and other elements. The ribcages of the Jampijinpa, Napangardi, and their family of dogs are depicted in this work. Their ribs can also be seen as features in the landscape in the Yankirrikirlangu area. Concentric circles are used to represent the ‘ngapa’ (waterholes) around Yankirrikirlangu.
$880.00
The Napaljarri-warnu Jukurrpa (seven sisters Dreaming) depicts the story of the seven ancestral Napaljarri sisters who are found in the night sky today in the cluster of seven stars in the constellation Taurus, more commonly known as the Pleiades. The Pleiades are seven women of the Napaljarri skin group and are often depicted in paintings of this Jukurrpa carrying the Jampijinpa man 'wardilyka' (the bush turkey [Ardeotis australias]) who is in love with the Napaljarri-warnu and who represents the Orion's Belt cluster of stars. Jukurra-jukurra, the morning star, is a Jakamarra man who is also in love with the seven Napaljarri sisters and is often shown chasing them across the night sky. In a final attempt to escape from the Jakamarra the Napaljarri-warnu turned themselves into fire and ascended to the heavens to become stars. The custodians of the Napaljarri-warnu Jukurrpa are Japaljarri/Jungarrayi men and Napaljarri/Nungarrayi women. Some parts of the Napaljarri-warnu Jukurrpa are closely associated with men's sacred ceremonies of a very secretive nature. In contemporary Warlpiri paintings traditional iconography is used to represent the Jukurrpa, associated sites and other elements. Often depicted in paintings for this Jukurrpa is the female star Yantarlarangi (Venus - the Evening Star) who chases the seven Napaljarri sisters for having stolen the night from her.
Mina Mina is an extremely important ceremonial site for Napangardi and Napanangka women that is located approximately 600kms west of Yuendumu, just east of Lake Mackay and the WA border. The area has a ‘marluri’ (salt lake or claypan) that is usually dry, without water. There are also a number of ‘mulju’ (soakages), sandhills, and a large stand of ‘kurrkara’ (desert oaks [Allocasuarina decaisneana]). The Mina Mina Jukurrpa is an important source of Warlpiri ritual knowledge and social organization, particularly relating to the different roles performed by men and women.
$2,995.00
$2,035.00
The Napaljarri-warnu Jukurrpa (seven sisters Dreaming) depicts the story of the seven ancestral Napaljarri sisters who are found in the night sky today in the cluster of seven stars in the constellation Taurus, more commonly known as the Pleiades. The Pleiades are seven women of the Napaljarri skin group and are often depicted in paintings of this Jukurrpa carrying the Jampijinpa man 'wardilyka' (the bush turkey [Ardeotis australias]) who is in love with the Napaljarri-warnu and who represents the Orion's Belt cluster of stars. Jukurra-jukurra, the morning star, is a Jakamarra man who is also in love with the seven Napaljarri sisters and is often shown chasing them across the night sky. In a final attempt to escape from the Jakamarra the Napaljarri-warnu turned themselves into fire and ascended to the heavens to become stars. The custodians of the Napaljarri-warnu Jukurrpa are Japaljarri/Jungarrayi men and Napaljarri/Nungarrayi women. Some parts of the Napaljarri-warnu Jukurrpa are closely associated with men's sacred ceremonies of a very secretive nature. In contemporary Warlpiri paintings traditional iconography is used to represent the Jukurrpa, associated sites and other elements. Often depicted in paintings for this Jukurrpa is the female star Yantarlarangi (Venus - the Evening Star) who chases the seven Napaljarri sisters for having stolen the night from her.
$370.00
The Napaljarri-warnu Jukurrpa (seven sisters Dreaming) depicts the story of the seven ancestral Napaljarri sisters who are found in the night sky today in the cluster of seven stars in the constellation Taurus, more commonly known as the Pleiades. The Pleiades are seven women of the Napaljarri skin group and are often depicted in paintings of this Jukurrpa carrying the Jampijinpa man 'wardilyka' (the bush turkey [Ardeotis australias]) who is in love with the Napaljarri-warnu and who represents the Orion's Belt cluster of stars. Jukurra-jukurra, the morning star, is a Jakamarra man who is also in love with the seven Napaljarri sisters and is often shown chasing them across the night sky. In a final attempt to escape from the Jakamarra the Napaljarri-warnu turned themselves into fire and ascended to the heavens to become stars. The custodians of the Napaljarri-warnu Jukurrpa are Japaljarri/Jungarrayi men and Napaljarri/Nungarrayi women. Some parts of the Napaljarri-warnu Jukurrpa are closely associated with men's sacred ceremonies of a very secretive nature. In contemporary Warlpiri paintings traditional iconography is used to represent the Jukurrpa, associated sites and other elements. Often depicted in paintings for this Jukurrpa is the female star Yantarlarangi (Venus - the Evening Star) who chases the seven Napaljarri sisters for having stolen the night from her.
The Napaljarri-Warnu Jukurrpa (Seven Sisters Dreaming) depicts the story of the seven ancestral Napaljarri sisters who are found in the night sky today in the cluster of seven stars in the constellation Taurus, more commonly known as the Pleiades. The Pleiades are seven women of the Napaljarri skin group and are often depicted in paintings of this Jukurrpa carrying the Jampijinpa man ‘wardilyka’ (the bush turkey [Ardeotis australias]) who is in love with the Napaljarri-warnu and who represents the Orion's Belt cluster of stars. Jukurra- jukurra, the morning star, is a Jakamarra man who is also in love with the seven Napaljarri sisters and is often shown chasing them across the night sky. In a final attempt to escape from the Jakamarra the Napaljarri-warnu turned themselves into fire and ascended to the heavens to become stars. The custodians of the Napaljarri-warnu Jukurrpa are Japaljarri/Jungarrayi men and Napaljarri/Nungarrayi women. Some parts of the Napaljarri-warnu Jukurrpa are closely associated with men’s sacred ceremonies of a very secretive nature.
Yanjirlpirri Jukurrpa (Star Dreaming) tells of the journey of Japaljarri and Jungarrayi men who travelled from Kurlurngalinypa (near Lajamanu) to Yanjirlypirri (west of Yuendumu) and then on to Lake Mackay on the West Australian border. Along the way they performed ‘kurdiji’ (initiation ceremonies) for young men. Women also danced for the ‘kurdiji’. The site depicted in this canvas is Yanjirlypiri (star) where there is a low hill and a water soakage. The importance of this place cannot be overemphasized as young boys are brought here to be initiated from as far as Pitjanjatjara country to the south and Lajamanu to the north.
In contemporary Warlpiri paintings traditional iconography is used to represent the Jukurrpa, associated sites and other elements. Often depicted in paintings for this Jukurrpa is the female star Yantarlarangi (Venus - the Evening Star) who chases the seven Napaljarri sisters for having stolen the night from her.
$1,250.00
Pikilyi is a large and important waterhole and natural spring near Mount Doreen station. Pikilyi Jukurrpa (Vaughan Springs Dreaming) tells of the home of two rainbow serpents, ancestral heroes who lived together as man and wife. The woman ‘rainbow serpent’ was of the Napanangka skin group, the man was a Japangardi. This was a taboo relationship contrary to Warlpiri religious law. Women of the Napanangka and Napangardi subsection sat by the two serpents, picking lice off them. For this service, the two serpents allowed the women to take water from the springs at Pikilyi. This was because the serpents were the ‘kirda’, or ceremonial owners, for that country. The spirits of these two rainbow serpents are still at Pikilyi today. This Dreamings belongs to the women and men of the Japanangka/Napanangka and Japangardi/Napangardi skin groups.
$2,440.00
$2,355.00
The Napaljarri-Warnu Jukurrpa (Seven Sisters Dreaming) depicts the story of the seven ancestral Napaljarri sisters who are found in the night sky today in the cluster of seven stars in the constellation Taurus, more commonly known as the Pleiades. The Pleiades are seven women of the Napaljarri skin group and are often depicted in paintings of this Jukurrpa carrying the Jampijinpa man ‘wardilyka’ (the bush turkey [Ardeotis australias]) who is in love with the Napaljarri-warnu and who represents the Orion's Belt cluster of stars. Jukurra-jukurra, the morning star, is a Jakamarra man who is also in love with the seven Napaljarri sisters and is often shown chasing them across the night sky. In a final attempt to escape from the Jakamarra the Napaljarri-warnu turned themselves into fire and ascended to the heavens to become stars. The custodians of the Napaljarri-warnu Jukurrpa are Japaljarri/Jungarrayi men and Napaljarri/Nungarrayi women. Some parts of the Napaljarri-warnu Jukurrpa are closely associated with men’s sacred ceremonies of a very secretive nature.
Yanjirlpirri Jukurrpa (Star Dreaming) tells of the journey of Japaljarri and Jungarrayi men who travelled from Kurlurngalinypa (near Lajamanu) to Yanjirlypirri (west of Yuendumu) and then on to Lake Mackay on the West Australian border. Along the way they performed ‘kurdiji’ (initiation ceremonies) for young men. Women also danced for the ‘kurdiji’. The site depicted in this canvas is Yanjirlypiri (star) where there is a low hill and a water soakage. The importance of this place cannot be overemphasized as young boys are brought here to be initiated from as far as Pitjanjatjara country to the south and Lajamanu to the north.
In contemporary Warlpiri paintings traditional iconography is used to represent the Jukurrpa, associated sites and other elements. Often depicted in paintings for this Jukurrpa is the female star Yantarlarangi (Venus - the Evening Star) who chases the seven Napaljarri sisters for having stolen the night from her.
$165.00
The site depicted in this painting is Puyurru, west of Yuendumu. In the usually dry creek beds are ‘mulju’ (soakages), or naturally occurring wells. The 'kirda' (owners) for this site are Nangala/Nampijinpa women and Jangala/Jampijinpa men. Two Jangala men, rainmakers, sang the rain, unleashing a giant storm. The storm travelled across the country from the east to the west, initially travelling with a ‘pamapardu Jukurrpa’ (termite Dreaming) from Warntungurru to Warlura, a waterhole 8 miles east of Yuendumu. At Warlura, a gecko called Yumariyumari blew the storm on to Lapurrukurra and Wilpiri. Bolts of lightning shot out at Wirnpa (also called Mardinymardinypa) and at Kanaralji. At this point the Dreaming track also includes the ‘kurdukurdu mangkurdu Jukurrpa’ (children of the clouds Dreaming). The water Dreaming built hills at Ngamangama using baby clouds and also stuck long pointy clouds into the ground at Jukajuka, where they can still be seen today as rock formations.
The termite Dreaming eventually continued west to Nyirripi, a community approximately 160 km west of Yuendumu. The water Dreaming then travelled from the south over Mikanji, a watercourse with soakages northwest of Yuendumu. At Mikanji, the storm was picked up by a ‘kirrkarlanji’ (brown falcon [Falco berigora]) and taken farther north. At Puyurru, the falcon dug up a giant ‘warnayarra’ (rainbow serpent). The serpent carried water with it to create another large lake, Jillyiumpa, close to an outstation in this country. The ‘kirda’ (owners) of this story are Jangala men and Nangala women. After stopping at Puyurru, the water Dreaming travelled on through other locations including Yalyarilalku, Mikilyparnta, Katalpi, Lungkardajarra, Jirawarnpa, Kamira, Yurrunjuku, and Jikaya before moving on into Gurindji country to the north.
In contemporary Warlpiri paintings, traditional iconography is used to represent the ‘Jukurrpa’ (Dreaming). Short dashes are often used to represent ‘mangkurdu’ (cumulus & stratocumulus clouds), and longer, flowing lines represent ‘ngawarra’ (flood waters). Small circles are used to depict ‘mulju’ (soakages) and river bed.
$165.00
The site depicted in this painting is Puyurru, west of Yuendumu. In the usually dry creek beds are ‘mulju’ (soakages), or naturally occurring wells. The 'kirda' (owners) for this site are Nangala/Nampijinpa women and Jangala/Jampijinpa men. Two Jangala men, rainmakers, sang the rain, unleashing a giant storm. The storm travelled across the country from the east to the west, initially travelling with a ‘pamapardu Jukurrpa’ (termite Dreaming) from Warntungurru to Warlura, a waterhole 8 miles east of Yuendumu. At Warlura, a gecko called Yumariyumari blew the storm on to Lapurrukurra and Wilpiri. Bolts of lightning shot out at Wirnpa (also called Mardinymardinypa) and at Kanaralji. At this point the Dreaming track also includes the ‘kurdukurdu mangkurdu Jukurrpa’ (children of the clouds Dreaming). The water Dreaming built hills at Ngamangama using baby clouds and also stuck long pointy clouds into the ground at Jukajuka, where they can still be seen today as rock formations.
The termite Dreaming eventually continued west to Nyirripi, a community approximately 160 km west of Yuendumu. The water Dreaming then travelled from the south over Mikanji, a watercourse with soakages northwest of Yuendumu. At Mikanji, the storm was picked up by a ‘kirrkarlanji’ (brown falcon [Falco berigora]) and taken farther north. At Puyurru, the falcon dug up a giant ‘warnayarra’ (rainbow serpent). The serpent carried water with it to create another large lake, Jillyiumpa, close to an outstation in this country. The ‘kirda’ (owners) of this story are Jangala men and Nangala women. After stopping at Puyurru, the water Dreaming travelled on through other locations including Yalyarilalku, Mikilyparnta, Katalpi, Lungkardajarra, Jirawarnpa, Kamira, Yurrunjuku, and Jikaya before moving on into Gurindji country to the north.
In contemporary Warlpiri paintings, traditional iconography is used to represent the ‘Jukurrpa’ (Dreaming). Short dashes are often used to represent ‘mangkurdu’ (cumulus & stratocumulus clouds), and longer, flowing lines represent ‘ngawarra’ (flood waters). Small circles are used to depict ‘mulju’ (soakages) and river bed.
The Napaljarri-warnu Jukurrpa (seven sisters Dreaming) depicts the story of the seven ancestral Napaljarri sisters who are found in the night sky today in the cluster of seven stars in the constellation Taurus, more commonly known as the Pleiades. The Pleiades are seven women of the Napaljarri skin group and are often depicted in paintings of this Jukurrpa carrying the Jampijinpa man ‘wardilyka’ (the bush turkey [Ardeotis australias]) who is in love with the Napaljarri-warnu and who represents the Orion's Belt cluster of stars. Jukurra-jukurra, the morning star, is a Jakamarra man who is also in love with the seven Napaljarri sisters and is often shown chasing them across the night sky. In a final attempt to escape from the Jakamarra the Napaljarri-warnu turned themselves into fire and ascended to the heavens to become stars. The custodians of the Napaljarri-warnu Jukurrpa are Japaljarri/Jungarrayi men and Napaljarri/Nungarrayi women. Some parts of the Napaljarri-warnu Jukurrpa are closely associated with men’s sacred ceremonies of a very secretive nature. In contemporary Warlpiri paintings traditional iconography is used to represent the Jukurrpa, associated sites and other elements. Often depicted in paintings for this Jukurrpa is the female star Yantarlarangi (Venus - the Evening Star) who chases the seven Napaljarri sisters for having stolen the night from her.
$190.00
The site depicted in this painting is Puyurru, west of Yuendumu. In the usually dry creek beds are ‘mulju’ (soakages), or naturally occurring wells. The 'kirda' (owners) for this site are Nangala/Nampijinpa women and Jangala/Jampijinpa men. Two Jangala men, rainmakers, sang the rain, unleashing a giant storm. The storm travelled across the country from the east to the west, initially travelling with a ‘pamapardu Jukurrpa’ (termite Dreaming) from Warntungurru to Warlura, a waterhole 8 miles east of Yuendumu. At Warlura, a gecko called Yumariyumari blew the storm on to Lapurrukurra and Wilpiri. Bolts of lightning shot out at Wirnpa (also called Mardinymardinypa) and at Kanaralji. At this point the Dreaming track also includes the ‘kurdukurdu mangkurdu Jukurrpa’ (children of the clouds Dreaming). The water Dreaming built hills at Ngamangama using baby clouds and also stuck long pointy clouds into the ground at Jukajuka, where they can still be seen today as rock formations.
The termite Dreaming eventually continued west to Nyirripi, a community approximately 160 km west of Yuendumu. The water Dreaming then travelled from the south over Mikanji, a watercourse with soakages northwest of Yuendumu. At Mikanji, the storm was picked up by a ‘kirrkarlanji’ (brown falcon [Falco berigora]) and taken farther north. At Puyurru, the falcon dug up a giant ‘warnayarra’ (rainbow serpent). The serpent carried water with it to create another large lake, Jillyiumpa, close to an outstation in this country. The ‘kirda’ (owners) of this story are Jangala men and Nangala women. After stopping at Puyurru, the water Dreaming travelled on through other locations including Yalyarilalku, Mikilyparnta, Katalpi, Lungkardajarra, Jirawarnpa, Kamira, Yurrunjuku, and Jikaya before moving on into Gurindji country to the north.
In contemporary Warlpiri paintings, traditional iconography is used to represent the ‘Jukurrpa’ (Dreaming). Short dashes are often used to represent ‘mangkurdu’ (cumulus & stratocumulus clouds), and longer, flowing lines represent ‘ngawarra’ (flood waters). Small circles are used to depict ‘mulju’ (soakages) and river bed.
$165.00
This painting depicts the natural landscape around Yuendumu. The bush around Yuendumu features plenty of ‘watiya’ (trees), ‘marna’ (grass), ‘kuyu’ (animals) to hunt, and ‘miyi’ (edible plants) to gather.
There are a number of beautiful natural features close to Yuendumu, including rocky hills, creeks, soakages, and waterholes. There are also a number of small outstations around Yuendumu. These include Yuwali (Bean Tree), Wakurlpa, Purturlu (Mt. Theo), Jirla (Chilla Well), Yarripirlangu, Wayililinpa, and many more.
There are many sites around Yuendumu that are associated with different ‘Jukurrpa’ (Dreamings). These sites include a major ‘yunkaranyi Jukurrpa’ (honey ant Dreaming), which travels from the west to the east. Yuendumu is sometimes also called ‘yurrampi’ (honey ant) for this reason.
A very big ‘ngapa Jukurrpa’ (water Dreaming) travels past Yuendumu from the south far to the north. This Jukurrpa stops at Warlura, a waterhole 8 miles east of Yuendumu, and at Jukajuka, an important rock formation. ‘Warlukurlangu Jukurrpa’ (fire country Dreaming) lies to the west of Yuendumu, on the way to Nyirrpi. You can see the ‘warlu’ (fire) in the form of hundreds of red ‘mingkirri’ (termite mounds) that rise out of the ground in this area.
Other Jukurrpa around Yuendumu include a ‘janganpa Jukurrpa’ (brush-tailed possum [Tricosurus vulpecula] Dreaming) associated with the hills to the north, and a ‘yankirri Jukurrpa’ (emu [Dromaius novaehollandiae ] Dreaming) associated with Ngarlikirlangu, a rock formation to the north. A ‘warlawurru Jukurrpa’ (wedge-tailed eagle [Aquila audax] Dreaming) is associated with the Wakurlpa outstation and hills. A very big ‘warna Jukurrpa’ (snake Dreaming) passes through Mijirlparnta (Mission Creek), west of Yuendumu. This Jukurrpa tells the story of a blind and crippled python, Yarripiri, who was carried by the ‘kurdungurlu’ (custodians) of the Jukurrpa from the south to the far north. This Jukurrpa is associated with the important Jardiwarnpa conflict resolution ceremony.
All the sites around Yuendumu are owned and cared for by different skin subsections and are associated with different Jukurrpa. Some people are ‘kirda’ (owners) of the Jukurrpa, and others are ‘kurdungurlu’ (custodians).
In Warlpiri paintings, traditional iconography can be used to represent the landscape around the area, the Jukurrpa, and other elements. Paintings of Jukurrpa around Yuendumu can include emu tracks, possum tracks, or eagle tracks. Wavy lines are frequently used to represent water or fire, and concentric circles can represent waterholes or camps.
This painting depicts a ‘wardapi Jukurrpa’ (sand monitor/goanna [Varanus gouldii] Dreaming). This dramatic Jukurrpa travels between Purturlu (Mount Theo), approximately 150kms north-northwest of Yuendumu, and Yarripilangu (Newhaven), which is approximately 100kms southwest of Yuendumu. This painting focuses on the portion of the Jukurrpa that takes place at Yarripilangu, which is owned by Napaljarri/Nungarrayi women and Japaljarri/Jungarrayi men. The portion of the Jukurrpa at Purturlu belongs to Napanangka/Napangardi women and Japanangka/Japangardi men.
This Jukurrpa tells the story of a Japangardi man named Wamaru who lived at Jarrardajarrayi, an area of country near Purturlu. This Japangardi man lived at Jarrardajarrayi near a soakage called Juntangkalpa. He travelled south to Yarripilangu and approached a group of ‘karnta’ (women) that were sitting down in a circle there. He wanted to woo a Nungarrayi woman named Yurlkurinyi who was the wrong skin for him. By tribal law, this woman was his mother-in-law and their relationship would be taboo.
The Japangardi man wooed the Nungarrayi woman and they went up the hill at Yarripilangu where they made love. The earth there turned to ‘ngunjungunju’ (white ochre) and the man turned himself and all the ‘karnta’ (women) into ‘wardapi’ (goannas). The Japangardi man eventually brought the Nungarrayi woman back to Purturlu to live, even though they were the wrong skin for each other.
White ochre is still found on top of the hill at Yarripilangu and is used today for love magic and for ceremonial decoration. There’s also a cave where you can see the shape of a goanna entering. There are beautiful groundwater springs on the east side of the Yarripilangu hill. A number of important Jukurrpa associated with mens’ initiation ceremonies pass through Yarripilangu; these include ‘karnta Jukurrpa’ (womens’ Dreaming), ‘ngalyipi Jukurrpa’ (snakevine [Tinospora smilacina] Dreaming), ‘wati-jarra Jukurrpa’ (two men Dreaming), and ‘witi Jukurrpa’ (ceremonial pole Dreaming).
In contemporary Warlpiri paintings, traditional iconography can be used to represent the Jukurrpa, particular sites, and other elements. In paintings of this Jukurrpa, the group of women is often represented by concentric circles and ‘U’ shapes. Concentric circles can also illustrate ‘wardapi’ holes and the droppings they leave, while ‘wardapi’ tracks are usually represented by ‘W’ shapes.
$165.00
The site depicted in this painting is Pirlinyarnu (Mt. Farewell), about 165 km west of Yuendumu in the Northern Territory. The ‘kirda’ (owners) for the water Dreaming site at Pirlinyarnu are Nangala/Nampijinpa women and Jangala/Jampijinpa men.
Two Jangala men, rainmakers, sang the rain, unleashing a giant storm that collided with another storm from Wapurtali at Mirawarri. A ‘kirrkarlanji’ (brown falcon [Falco berigora]) carried the storm further west from Mirawarri. The two storms travelled across the country from Karlipirnpa, a ceremonial site for the water Dreaming near Kintore that is owned by members of the Napaljarri/Japaljarri and Napanangka/Japanangka subsections. Along the way the storms passed through Juntiparnta, a site that is owned by Jampijinpa men. The storm eventually became too heavy for the falcon. It dropped the water at Pirlinyarnu, where it formed an enormous ‘maluri’ (claypan). A ‘mulju’ (soakage) exists in this place today. Whenever it rains today, hundreds of ‘ngapangarlpa’ (bush ducks) still flock to Pirlinyarnu.
In contemporary Warlpiri paintings, traditional iconography is used to represent the ‘Jukurrpa’ (Dreaming), associated sites, and other elements. In many paintings of this Dreaming, short dashes are often used to represent ‘mangkurdu’ (cumulus & stratocumulus clouds), and longer, flowing lines represent ‘ngawarra’ (flood waters). Small circles are used to depict ‘mulju’ (soakages) and river beds.
The country associated with this 'ngapa Jukurrpa' (water Dreaming) is Mikanji, a watercourse west of Yuendumu that is usually dry. There are ‘mulju’ (soakages) in this creek bed. The 'kirda' (owners) of this Dreaming site are Nangala/Nampijinpa women and Jangala/Jampijinpa men. Mikanji is an important water Dreaming site, and features in at least three different water Dreaming tracks.
In one story, the water Dreaming travelled from Puyurru, northwest of Yuendumu, to a ‘mulju’ (soakage) in the Mikanji creek. It unleashed a huge storm there. Two old blind women of the Nampijinpa skin group were sitting by the side of the soakages. As the two women strained their eyes to see the sky, tears formed in their eyes, creating the rain. Their spirits can still be seen at Mikanji in the form of two ‘ngapiri’ (river red gums) growing near the soakage.
A second water Dreaming track that passes through Mikanji is also owned by the Nangala/Jangala and Nampijinpa/Jampijinpa subsections, and travels further west. At Mikanji, the storm rained so hard it created a hole in the ground which became a soakage. At Mirawarri a ‘kirrkarlanji’ (brown falcon [Falco berigora]) picked up the storm and carried it on its wings to the west until it became too heavy for it. The falcon eventually dropped the storm at Pirlinyarnu (Mt. Farewell) about 165 km west of Yuendumu, where it formed an enormous ‘maluri’ (claypan). A ‘mulju’ (soakage) exists in this place today.
A third Dreaming track that passes through Mikanji is the story of the water Dreaming and ‘pamapardu Jukurrpa’ (termite Dreaming). This Dreaming travels further north. This water Dreaming is owned by Nakamarra/Napurrurla women and Jakamarra/Jupurrurla men. The termite and water Dreamings travelled together from Warntungurru in the east past Warlura (a waterhole 8 miles east of Yuendumu), Wirnpa, Kanaralji, Ngamangama, and Jukajuka. A portion of this Dreaming track also includes the ‘kurdukurdu mangkurdu Jukurrpa’ (children of the clouds Dreaming). The termite Dreaming moved on to the west to Nyirrpi, a community approximately 160 km west of Yuendumu, whereas the water Dreaming travelled on to Mikanji. A ‘kirrkarlanji’ (brown falcon) eventually picked up the water and tied it to its head using hairstring. The falcon travelled north with the water Dreaming; at Puyurru, it flew under a tree and the water fell off of its head, forming a soakage there. The Dreaming then travelled on through other locations including Yalyarilalku, Mikilyparnta, Katalpi, Lungkardajarra, Jirawarnpa, Kamira, Yurrunjuku, and Jikaya before moving on into Gurindji country to the north.
In contemporary Warlpiri paintings, traditional iconography is used to represent the ‘Jukurrpa’ (Dreaming), associated sites, and other elements. In many paintings of this Dreaming, short dashes are often used to represent ‘mangkurdu’ (cumulus & stratocumulus clouds), and longer, flowing lines represent ‘ngawarra’ (flood waters). Small circles are used to depict ‘mulju’ (soakages) and river beds.
This Jukurrpa belongs to women of the Nakamarra/Napurrurla subsections and to Jakamarra/Jupurrurla men. This Dreaming is associated with a place called Jaralypari, north of Yuendumu. Lukarrara (desert fringe-rush [Fimbristylis oxystachya & Fimbristylis eremophila]) is a grass with an edible seed. The seeds are traditionally ground on a large stone (‘ngatinyanu’) with a smaller stone (‘ngalikirri’) to make flour. This flour is mixed with water (‘ngapa’) to make damper cakes which are cooked and eaten. In Warlpiri traditional paintings iconography is used to represent the Jukurrpa, particular sites and other elements. Large concentric circles often represent the site of Jaralypari and also the seed bearing grass Lukurrara. ‘U’ shapes can depict the Karnta (women) collecting ‘lukarrara’ and straight lines are frequently used to portray seeds that fall down to the ground and are also collected by women using their ‘parrajas’ (wooden food carriers) and ‘karlangu’ (digging sticks).
$165.00
This Jukurrpa belongs to women of the Nakamarra/Napurrurla subsections and to Jakamarra/Jupurrurla men. This Dreaming is associated with a place called Jaralypari, north of Yuendumu. Lukarrara (desert fringe-rush [Fimbristylis oxystachya & Fimbristylis eremophila]) is a grass with an edible seed. The seeds are traditionally ground on a large stone (‘ngatinyanu’) with a smaller stone (‘ngalikirri’) to make flour. This flour is mixed with water (‘ngapa’) to make damper cakes which are cooked and eaten. In Warlpiri traditional paintings iconography is used to represent the Jukurrpa, particular sites and other elements. Large concentric circles often represent the site of Jaralypari and also the seed bearing grass Lukurrara. ‘U’ shapes can depict the Karnta (women) collecting ‘lukarrara’ and straight lines are frequently used to portray seeds that fall down to the ground and are also collected by women using their ‘parrajas’ (wooden food carriers) and ‘karlangu’ (digging sticks).
$165.00
This Jukurrpa belongs to women of the Nakamarra/Napurrurla subsections and to Jakamarra/Jupurrurla men. This Dreaming is associated with a place called Jaralypari, north of Yuendumu. Lukarrara (desert fringe-rush [Fimbristylis oxystachya & Fimbristylis eremophila]) is a grass with an edible seed. The seeds are traditionally ground on a large stone (‘ngatinyanu’) with a smaller stone (‘ngalikirri’) to make flour. This flour is mixed with water (‘ngapa’) to make damper cakes which are cooked and eaten. In Warlpiri traditional paintings iconography is used to represent the Jukurrpa, particular sites and other elements. Large concentric circles often represent the site of Jaralypari and also the seed bearing grass Lukurrara. ‘U’ shapes can depict the Karnta (women) collecting ‘lukarrara’ and straight lines are frequently used to portray seeds that fall down to the ground and are also collected by women using their ‘parrajas’ (wooden food carriers) and ‘karlangu’ (digging sticks).
