Yijarni: True Stories from Gurindji Country [1 ed.] 9781925302035, 9781925302028

Citation preview

‘POWERFUL AND COMPELLING; ESSENTIAL READING FOR ANYONE WITH AN INTEREST IN THE HISTORY OF MODERN AUSTRALIA’ — HENRY REYNOLDS, HISTORIAN

Ficiam is eossunt iatur, odit earum qui sinient ionsequ iandent aliquias quati sed quis dolor sa voluptatures vidion pre, sa volupis eici tet ex expelent vellorate elicill ectota dus si quaturitas dustrum harioru ptatibus et aut aditiis et voles aut hit as accum ad quae ni nonsequae doluptatem. Ut perchil igendit aut derum, nonsequides alibus, cuptum quo occus dolest eum entio bearioreris repudant as mo blacea sitem fugit rerum ut re num nis res nis minvel ium nobitat. Testimonial incupicia resilium adhuc tus hilla ma, quam pos a prorteri se aperio egerum. Gra? Me inum horum multodius, sil diones isquide ricatus bonfirmis hos conimacchui publiam iam ur horbeffrei sit consunihica visquam inte, consicaucio, Casta, verunt, nos. ATTRIBUTION GOES HERE Testimonial incupicia resilium adhuc tus hilla ma, quam pos a prorteri se aperio egerum. Gra? Me inum horum multodius, sil hos vendam, mod restebate in publicaperei sed molum non

True Stories from Gurindji

Satuitam incupicia resilium adhuc tus hilla ma, quam pos a prorteri se aperio egerum. Gra? Me inum horum multodius, sil hos vendam, mod restebate in publicaperei sed molum non diones isquide ricatus bonfirmis hos conimacchui publiam iam ur horbeffrei sit consunihica visquam inte, consicaucio, Casta, verunt, nos.

True Stories from Gurindji Edited by Erika Charola and Felicity Meakins

ATTRIBUTION GOES HERE

AUSTRALIAN HISTORY, INDIGENOUS STUDIES, ANTHROPOLOGY

ABORIGINAL STUDIES PRESS

Yijarni_attempt1.indd 1

ASP ABORIGINAL STUDIES PRESS

NB - POSTIONAL BARCODE ONLY

Historical accounts by Dandy Danbayarri, Ronnie Wavehill, Violet Wadrill, Banjo Ryan, Biddy Wavehill Yamawurr, Topsy Dodd Ngarnjal, Peanut Pontiari, Maurie Ryan, Vincent Lingiari†, Jimmy Manngayarri†, Blanche Bulngari† and Pincher Nyurrmiari†

2/05/16 4:29 PM

Milker Yard and windbreaks at old Wave Hill Station (Jinparrak). (Pauline Ryan 2015)

Yijarni: True Stories from Gurindji Country Historical accounts

Historical sites guidance

Ronnie Wavehill Wirrpngayarri Jangala Dandy Danbayarri Jukurtayi Blanche Bulngari Nawurla† Pincher Nyurrmiari Janama† Vincent Lingiari Jurlama† Jimmy Manngayarri Japalyi† Banjo Ryan Lurlngayarri Jangala Peanut Pontiari Bernard Japalyi Maurie Ryan Japarta Violet Wadrill Nanaku Biddy Wavehill Yamawurrngali Nangala Topsy Dodd Ngarnjalngali Nangari Thomas Monkey Yikapayi Jungurra

Ronnie Wavehill Wirrpngayarri Jangala Paddy Doolak Jangari Steven Long Jangala Peanut Pontiari Bernard Japalyi Violet Wadrill Nanaku Biddy Wavehill Yamawurrngali Nangala Theresa Yibwoin Nangala Connie Ngarmeiye Nangala Jimmy Wavehill Ngawanyja Japalyi Banjo Ryan Jangari Robbie Peter Jangari Topsy Dodd Ngarnjalngali Nangari Thomas Monkey Yikapayi Jungurra Cassandra Algy Waniyi Nimarra George Sambo Jangala Helma Bernard Nyanyi Ursula Chubb Nangala Wilemina Johnson Frith Nangari Ishmael Palmer Jampin Kenny Ricky Janama Elise Cox

Art works Violet Wadrill Nanaku Biddy Wavehill Yamawurr Nangala Jimmy Wavehill Ngawanyja Japalyi Connie Ngarmeiye Nangala Pauline Ryan Namija Michael George ‘Nutwood’ Tulngayarri Japalyi Ena Oscar Majapula Nanaku Sarah Oscar Yanyjingali Nanaku Serena Donald Narrpingali Nimarra Leah Leaman Namija Dylan Miller Japangardi

Photography Brenda L Croft Nangari Penny Smith

Transcription and Translation Erika Charola Felicity Meakins Norm McNair Helen McNair Ena Oscar Majapula Nanaku Sarah Oscar Yanyjingali Nanaku

Additional Historical Research Erika Charola Felicity Meakins

deceased Note: Many traditional names are long, and are often shortened in common usage. The final names (starting with N- for women, and J- for men) are kinship classification names and are not always used. †

Yijarni

True Stories from Gurindji Country Historical accounts by Dandy Danbayarri, Ronnie Wavehill, Violet Wadrill, Banjo Ryan, Biddy Wavehill Yamawurr, Topsy Dodd Ngarnjal, Peanut Pontiari, Maurie Ryan, Vincent Lingiari†, Jimmy Manngayarri†, Blanche Bulngari† and Pincher Nyurrmiari† Edited by Erika Charola and Felicity Meakins

Published in 2016 by Aboriginal Studies Press © Gurindji people 2016 The Gurindji knowledge in this book is the intellectual property of Gurindji people. This knowledge should only be used with written consent of the intellectual property owners and with proper attribution. All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or by any information storage and retrieval system, without prior permission in writing from the publisher. The Australian Copyright Act 1968 (the Act) allows a maximum of one chapter or 10 per cent of this book, whichever is the greater, to be photocopied by any educational institution for its education purposes provided that the educational institution (or body that administers it) has given a remuneration notice to Copyright Agency Limited (CAL) under the Act. Aboriginal Studies Press is the publishing arm of the Australian Institute of Aboriginal and Torres Strait Islander Studies. GPO Box 553, Canberra, ACT 2601 Phone: (61 2) 6246 1183 Fax: (61 2) 6261 4288 Email: [email protected] Web: www.aiatsis.gov.au/asp/about.html National Library of Australia Cataloguing-In-Publication data: Title: Yijarni : true stories from Gurindji country / editors: Erika Beatriz Charola, Felicity Helen Meakins. ISBN:

9781925302028 (paperback) 9781925302035 (ebook : pdf)

Subjects: Gurindji (Australian people) — Treatment of — Northern Territory — Wave Hill Station. Gurindji (Australian people) — Northern Territory — Wave Hill Station — History. Aboriginal Australians — Treatment of — Northern Territory. Aboriginal Australians — Land tenure — Northern Territory — History. Strikes and lockouts — Cattle trade — Northern Territory — Wave Hill Station. Art, Aboriginal Australian — Northern Territory. Notes: Includes bibliographical references and index. Other Creators/Contributors: Charola, Erika, editor. Meakins, Felicity, editor. Australian Institute of Aboriginal and Torres Strait Islander Studies, issuing body. Dewey Number: 994.290049915 Aboriginal and Torres Strait Islander people are advised that this publication contains names and images of people who have passed away. Maps drawn by and used with permission of Brenda Thornley. Photos taken by and used with permission of Brenda L Croft, Penny Smith, Brian Manning, Norm and Helen McNair, Felicity Meakins, Peggy Macqueen, Minoru Hokari, Glenn Wightman, Pat and Peg Underwood, Sally Douglas and Elise Cox. Front cover image: Ronnie Wavehill at the remains of the yards at the site of the first Wave Hill Station. (Brenda L Croft 2015) Back cover images: (Top) Women and children at the old station in 1925. (Photo: Michael Terry collection, courtesy of NLA); (Middle) Remains of the yards at the site of the original Wave Hill Station. (Photo: Brenda L Croft 2014); (Bottom) Early encounters: Michael Terry and a man painted up ready to perform Wangka ceremony at the old station in 1925. (Photo: Michael Terry Collection, courtesy of NLA) Design by Bruderlin MacLean Publishing Services Printed in China by Asia Pacific Offset Ltd We gratefully acknowledge the support of the following organisations for their contribution to this book, and the several projects that contributed to its development.

T H E

H A N S

R A U S I N G

Endangered Languages Project Because every last word means another lost world...

I yurrk this story, they bin yurrk la me, ngayiny-ju jawiji-lu, father-ngku, kaku-ngku-ma nyampa — you know anything. ‘Nyawa karrwa nyawa — you wanna look la any kartipa, or, anyone-ku manyja-yina, kula-n karrwa nyuntu-rni.’ Yijarni ngurna marnana nyawa, jalarni yijarni. I’m telling the stories they told to me: my father, my father’s father, my mother’s father and whoever else. They told me, ‘Keep these stories here and pass them on to anyone, whitefellas and all. Tell the stories! Don’t keep them to yourself!’ So it’s true what I’m telling you here, it’s still true today.

— Ronnie Wavehill Wirrpngayarri Jangala 2014

Cassandra Algy leads Felicity Meakins through her traditional country at Waniyi on Cattle Creek Station. (Photo: Brenda L Croft 2014)

v

Contents Dedication . . . Contributors .

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Chapter 1 Introduction .

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Chapter 2 Before the Arrival of Europeans . . . . . . . . . . . Map 1: Places on Gurindji country . . . . . . . . . . . . . . . . Waringarri (War Parties) — Dandy Danbayarri . . . . . . Raiding Parties — Erika Charola and Felicity Meakins . Karukany (Mermaids) — Ronnie Wavehill . . . . . . . . . .

1

5 6 . 7 12 13 21

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Pulngayit Jangkarni (The Great Flood) — Violet Wadrill . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Chapter 3 The Killing Times . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Map 2: Sites of massacres during the early colonial period . . . . . . . . . . . . . . The Coming of the Europeans — Pincher Nyurrmiari . . . . . . . . . . . . . . . . . . Early Massacres — Ronnie Wavehill . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Warluk (Seale Gorge) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Seale Yard . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Tartarr (Blackfellows Knob) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Wirrilu (Blackfella Creek) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Jurlakkula (Nero Yard) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Yurruj (Burtawurta) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Waniyi (near Number 2 Bore) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Massacre at Ngima (Neave River Junction) — Violet Wadrill . . . . . . . . . . . . . Murders on Limbunya Station — Jimmy Manngayarri . . . . . . . . . . . . . . . . . Harry Reid shoots my Great-Uncle Jangari . . . . . . . . . . . . . . . . . . . . . The crimes of Jack Beasley . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Jack Pingkiyarri Runs Away From Work and is Punished . . . . . . . . . . The Bones of Our Ancestors — Pincher Nyurrmiari . . . . . . . . . . . . . . . . . . . . Other Reported Accounts of Conflict — Erika Charola and Felicity Meakins .

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Chapter 4 Malyalyimalyalyi/Lipanangku: The First Wave Hill Station . . . . . . . . . . . . . . . . . . . Death of a Manager — Dandy Danbayarri . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . European and Further Accounts of the Early Murders — Felicity Meakins and Erika Charola . . . . How Gurindji were Brought to Work on Wave Hill Station — Ronnie Wavehill . . . . . . . . . . . . . . . European Accounts of Gurindji Moving to Cattle Stations — Felicity Meakins and Erika Charola . Rainmaker Destroys the Homestead — Ronnie Wavehill . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Flood Events at Rifle Hole — Blanche Bulngari . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . European Accounts of the Flood and its Consequences — Felicity Meakins and Erika Charola . . . Chapter 5 Jinparrak: The Second Site for Wave Hill Station . . . . . . . . . Picking up after the Flood and Finding Jinparrak — Dandy Danbayarri . The Stolen Children — Dandy Danbayarri . . . . . . . . . . . . . . . . . . . . . . . .

vi

v viii

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

27 28 30 32 32 40 41 43 45 47 52 54 58 58 63 64 66 67

73 74 . 80 . 84 . 98 101 107 112

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115 116 124











They Took the Kids Away — Violet Wadrill . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . I Was Taken — Maurie Ryan . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . How They Took My Little Brothers Away — Biddy Wavehill . . . . . . . . . . . . . . . . . . . . . . . . . . . . Background to the Removal of Children — Felicity Meakins . . . . . . . . . . . . . . . . . . . . . . . . . . . . The First Aeroplanes at Wave Hill Station: 1929 — Dandy Danbayarri . . . . . . . . . . . . . . . . . . . . . Official and Newspaper Accounts of Wave Hill in Early Air Searches — Erika Charola and Felicity Meakins . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The Search for the Kookaburra: 1929 — Dandy Danbayarri . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Further Information Relating to the Kookaburra Incident — Erika Charola and Felicity Meakins . The Cook at Catfish — Violet Wadrill . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . When my Granny Died at Number 7 Bore — Biddy Wavehill . . . . . . . . . . . . . . . . . . . . . . . . . . . Ceremony During Holiday Times — Ronnie Wavehill . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Weekends and Station Knock-off Time — Violet Wadrill . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Holiday Time — Felicity Meakins . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Life in the Stock Camps — Biddy Wavehill . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Events Leading up to the Walk-Off — Vincent Lingiari . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Conditions under the Vesteys — Felicity Meakins . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Chapter 6 The Wave Hill Settlement . . . . . . . . . . . . . . . . . . . . Living in the Victoria River Bed — Topsy Dodd Ngarnjal . The Afghan Shop — Violet Wadrill . . . . . . . . . . . . . . . . .



. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Killing Halal Way for the Afghans — Ronnie Wavehill . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Other Accounts of Settlement Characters — Felicity Meakins and Erika Charola . . . . . . . . . . . . . . . .

Chapter 7 Early Policemen and Trackers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Bow Hills Police Station: Police and Trackers — Jimmy Manngayarri . . . . . . . . Bow Hills Police Station: Mounted Constable MacDonald — Peanut Pontiari . . Establishment of Police Stations — Felicity Meakins . . . . . . . . . . . . . . . . . . . . . Rawuyarri (Smiler, The Black Tracker) — Dandy Danbayarri . . . . . . . . . . . . . . . Payback on Rawuyarri — Ronnie Wavehill with Thomas Monkey Yikapayi . . . . Police Accounts of Tracker Violence — Erika Charola . . . . . . . . . . . . . . . . . . . . Gordon Stott: The Deeds of an Early Policeman — Banjo Ryan . . . . . . . . . . . . . Gordon Stott forces Aboriginal workers at Waterloo to beat each other . Aboriginal revenge on Kurnmali, Gordon Stott’s tracker . . . . . . . . . . . . . Gordon Stott interrupts a ceremony and is punished . . . . . . . . . . . . . . . Gordon Stott goes easy on Wirlwirri . . . . . . . . . . . . . . . . . . . . . . . . . . . . Police Reports of Gordon Stott — Felicity Meakins . . . . . . . . . . . . . . . . . . . . . . ,

Glossary of Gurindji and Kriol Words . Acknowledgments . . . . . . . . . . . . . . . . Story Sources . . . . . . . . . . . . . . . . . . . . Endnotes . . . . . . . . . . . . . . . . . . . . . . . . References . . . . . . . . . . . . . . . . . . . . . . Index . . . . . . . . . . . . . . . . . . . . . . . . . . .

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

127 129 133 135 137 144 146 153 157 160 163 169 173 174 176 182 187 188 190 192 194 197 198 201 202 203 212 214 216 217 220 225 226 228 230 231 234 235 239 243

vii

viii

Pauline Ryan Namija

BLC2014

PS2014

NM1977

BM1966

Blanche Bulngari Nawurla†

Connie Ngarmeiye Nangala

BLC2014

PS2015

Banjo Ryan Lurlngayarri Jangala

Pincher Nyurrmiari Janama†

PS2014

Jimmy Manngayarri Japalyi† (aka Karrimala or Kurrajnginyi)

Biddy Wavehill Yamawurrngali Nangala

BLC2014

Vincent Lingiari Jurlama†

Violet Wadrill Nanaku

MH1997

Dandy Danbayarri Jukurtayi

BM1966

Ronnie Wavehill Wirrpngayarri Jangala

GW2012

BLC2015

Contributors

Jimmy Wavehill Ngawanyja Japalyi

Topsy Dodd Ngarnjalngali Nangari

PS2014

BLC2014 BLC2014

Serena Donald Larrpingali Nimarra

Erika Charola

BLC2014

BLC2015

Leah Leaman Yinpingali Namija

SS2015

NPG2014

Penny Smith

FM2008

PQ2010

BLC2014

PS2015

Maurie Ryan Japarta

Dylan Miller Japangardi

Brenda L Croft Nangari

Sarah Oscar Yanyjingali Nanaku

Ena Oscar Majapula Nanaku

PS2014

Michael George Tulngayarri Japalyi

Felicity Meakins

ix

CHAPTER 1

Introduction by Felicity Meakins and Erika Charola

T

he Gurindji people of the Victoria River District in the Northern Territory are best known throughout Australia for the Gurindji Walk-Off, the landmark event of 1966 which precipitated the equal wages case in the pastoral industry and the establishment of the Aboriginal Land Rights (Northern Territory) Act 1976. Gurindji history before the 1960s is less well known and is the subject of this book. For the Gurindji people, history is divided into Puwarraja, the Dreamtime, and Yijarni, true stories. A number of accounts of Yijarni come from historians,1 political activists,2 police journals,3 and (auto)biographies of cattlemen and other local identities.4 Yet Gurindji voices are often understated in these versions of events, if they are present at all. Other anthropological descriptions5 and Gurindji-told stories6 capture the Gurindji perspective, but these first-hand accounts are often rendered in broken English and are limited in their scope of expression. As a result, these stories are often halting and fragmented, and require intense interrogation to understand. This book presents the history of the southern Victoria River District from the perspective of Gurindji people in their own language. It contains detailed oral accounts of events that Gurindji elders either witnessed or heard from their parents and grandparents. For each of these stories, the author given is the teller of the story, but they are recounting shared knowledge, and in the recording process another elder will be

present as a ‘witness’ to the story. This person confirms details before the recording starts (called ‘straightening it up’) and monitors the telling to make sure that there are no mistakes or omissions. For Dandy Danbayarri’s stories, Ronnie Wavehill was the witness, and vice versa. For each of the stories from Violet Wadrill, Topsy Dodd and Biddy Wavehill, at least one other of these female elders was present as a witness. These histories are augmented with archival material from police records, newspapers, biographies of early settlers and other published oral histories of

1

Recording information about a massacre which occurred at Wirrilu on Wave Hill Station. (Photo: Brenda L Croft 2014)

YIJARNI

the Victoria River District. Archival photographs of people, places and events described in these histories are also reproduced to illustrate the texts, as well as contemporary photographs of locations relevant to the stories, and paintings which are responses by Gurindji artists to the stories. As such, the book is the result of an extensive collaboration between Gurindji knowledge holders, artists of Karungkarni Arts at Kalkaringi, the Murnkurrumurnkurru rangers from the Central Land Council, photographers and linguists. This book is structured according to the Gurindji division of history. For Gurindji people, history starts long before the arrival of Europeans, or kartiya in Gurindji. Stories of this time are told in Chapter 2. They describe a world where humans and beings such as the Rainbow Serpent and mermaids co-existed as they do to this day, and intertribal warfare was not uncommon. Gurindji historians consider the second main period of history as the time since European The remains of an old yard at Number 17 Bore on Wave Hill Station. (Photo: Brenda L Croft 2014)

2

occupation. This began after 1882 when Nat Buchanan took up the first pastoral lease on Gurindji country and established the original Wave Hill Station on the banks of the Victoria River at Malyalyimalyalyi and Lipanangku. During this time Gurindji country was gradually stocked with cattle. The new arrivals were sometimes met with violent resistance from the Gurindji and then responded with even greater force. This resulted in mass deaths in the region, not only of Gurindji, but also Malngin, Bilinarra, Mudburra, Karrangpurru and Ngarinyman people. This dark period of history is described in Chapter 3. Around the early 1900s, Gurindji numbers had diminished and so too had active resistance. This marked the start of the cattle station time where many Gurindji ceased living in the bush and settled in the ‘blacks camps’ on the stations, only returning to the bush during the Wet Season, which was the station lay-off period. The story of how Gurindji people came to live on Wave Hill

CHAPTER 1: INTRODUCTION

Warrijkuny or Sambo Rockhole on the Victoria River. (Photo: Brenda L Croft 2014)

Station is given in Chapter 4. The first station, located on the banks of the Victoria River near Kalkaringi, flooded in 1924, which precipitated the move to a new site at Jinparrak. The cause of the flood is described in ‘Rainmaker Destroys the Homestead’ in Chapter 4, and eye-witness accounts of the events are given in ‘Flood Events at Rifle Hole’ and ‘Picking Up After the Flood and Finding Jinparrak’ in Chapters 4 and 5 respectively. Chapter 5 starts with the move to Jinparrak, and how Gurindji and other local Aboriginal people continued to provide the bulk of the labour for the cattle enterprise. They were treated badly by the station owners and lived in appalling conditions. This was the period when Lord Vestey owned the station and is referred to by Gurindji people as ‘Vestey time’.7 Early accounts of station life include stories about the removal of the children who came to be known as the Stolen Generations, and the harsh treatment of Gurindji stock workers in life and death. Nonetheless, Gurindji people managed to maintain their culture and connection to country during station lay-off times, and stories

about these times conclude Chapter 5. This chapter also includes stories about the arrival of the first aircraft and the 1929 search for the aeroplane, the Kookaburra. During Vestey time, other Gurindji people shared the Wave Hill Welfare Settlement, now known as Kalkaringi, with two Afghans who ran a store, and a number of drovers. Other people lived in camps near the Wave Hill Police Station and the Welfare Compound. These times are discussed in Chapter 6. The overall picture painted by these stories is heartbreaking, and the police, who might have brokered peace between the pastoralists and the Gurindji, were instigators of much of the violence. Chapter 7 describes the relationship between the Gurindji and the police through the period since colonisation. This chapter also discusses the actions and fate of the many Gurindji who helped the police as trackers. It is here the book’s account of Gurindji country ends. The current period of Gurindji history is well documented.8 On 23 August 1966, Gurindji workers and their families left Wave Hill Station

3

YIJARNI

because of their discontentment with the Vestey operation of the station. This event is now known as the Gurindji Walk-Off and it marked the start of a new era of community living at Daguragu and Kalkaringi. Vincent Lingiari describes the motivations for the Walk-Off and how the events unfolded at the end of Chapter 5. Gurindji people achieved a place in Australian history as the result of several landmark achievements. They organised a successful workers’ strike over the poor employment and living conditions on the cattle stations (1967), secured a pastoral lease (1975), won a claim for their traditional land under the Aboriginal Land Rights (Northern Territory) Act 1976, and were granted Native Title over the Kalkaringi township area (2015). The workers’ strike and subsequent campaigning in the late 1960s (that continued into the early 1970s) also contributed to the high ‘yes’ vote in the 1967 Referendum that removed discriminatory references to Aboriginal people in the Constitution. It heralded a fresh wave of Aboriginal activism and non-Indigenous interest in the plight of Aboriginal people.

4

CHAPTER 2

Before the Arrival of Europeans T

he events described in this chapter occurred before the coming of the colonists. That was a time when land was clearly demarcated by different Aboriginal groups and, where conflict occurred, it was over women and resources rather than land, as described by Dandy Danbayarri in his story Waringarri (War Parties). The Gurindji characterise this time before European invasion as an unchanging but cyclical period of social and natural order, and predictability.1 At that time, there were different tribes of Gurindji people who mostly lived close to the major rivers. The Jiyiljurrung lived in the Seale Gorge area. The Yilyilyimawu lived on the upper reaches of the Victoria River from Nguma (Four Mile, at the junction of the Victoria River and Wattie Creek) to Murnturluk (Catfish). From Murnturluk south of Lajamanu2 lived the Pirlingarna or Kartangarurru. The Gurindji lived in close proximity to other tribes such as the Bilinarra who lived just north of Seale Gorge and Black Gin Bore and stretches upstream and north; the Malngin who lived west of GB Rockhole on what is now Limbunya Station; and the Mudburra who lived along stretches of the Camfield River called Japuwuny and Yilyilyimarri. Violet Wadrill’s flood story is located in the upper reaches of the Camfield River at Tiniwanypa (Clear Hole).

with supernatural powers commune together and frequently come into contact. Gurindji people are respectful of these spirits and sometimes afraid of them. Kurraj (Rainbow Snakes) feature in many Gurindji stories. As the stories by Wadrill show, Kurraj need to be treated with caution. They can be called upon by humans, but may respond unpredictably and often with wrath. They are known to reveal themselves through the appearance of messengers, mungku (red-faced turtles) or wajpinya (little water goannas), and will exact revenge if these animals are harmed. Many other spirits are feared by the Gurindji and their neighbours, for example: the mungamunga (bush sprites) of Kunawa (Cattle Creek), who steal children and seduce men; the murlukurr (a creature likened to a lion) of the Neave Gorge area; an old man Wirtpiyarri who makes men of Jangala skin fight; and the murderous munpa (kadaitcha men), who are the projected images of human sorcerers and bring death. Other spirits are more benign, such as the karukany (mermaids) described in Ronnie Wavehill’s story, who may disappoint men but do no harm. This lack of division between the worlds of humans and spirits has not been affected by other dramatic changes accompanying the advent of non-Indigenous society and government.

A strong theme which pervades all of these stories is the lack of distinction between the worlds of humans and spirits. Human beings and creatures

5

YIJARNI

k

N

iel

Junction Waterhole

d

De

C re e

mf

ot

Camfield HS Sandstone Waterhole

Ca

p

Yukayawung (Mount Sanford HS)

MT BAINES

Ri

r

er

C

r

ee

Ca

us

Yard

w

pu

R

Ja Allan / Kelmans Bore

Road; Track River / creek

Kunawa (Cattle Creek HS)

Range; Mountain

e rg

Site Ngarlamanyungu (No. 29 Bore)

C re

Parlakuna (WL Delamere Bore)

er

Bow Hills (Old Police Station)

Riv

Palkinykarni (Flora Bore)

ek

Barry

to r

ia

AY HW IG g H n u E aw ni Daguragu uy TIN lar ak ti ra UN Jinparrak jp Pi yin akar u B (Old Wave Pa w u i rp gk ly j K ur a n an Hill HS) ru Li p wur Kalkaringi a y n i M am Karungkarni Wa Jurnarni yil Wirrilu (Blackfella Jawang Creek) Kurlumpukpurru (Seven Mile) Ngurlma

Mangurlu (Seale Yard)

Pa

TARTARR (BLACKFELLOWS KNOB)

Vi c

y

rd

ver

Ri

Bore; Waterhole, spring

Sand dunes

TA N A M I DESERT

C re e k

ok

MT HERBERT

Cattle station homestead

ek

ld Spring

Ho

y

Jangaminyji Bore

ek

Murnturluk (Catfish)

F

o

S

re

Spring Bore)

un

f ield

See inset

ie

gh Hu C

k ee

Pirntipirnti Jalwi r i o T Liku ct Vi (Mountain

Legend

C

bo C r e e k

Kin g

C re e k

G

a

ek

C re

Tijiwul Warlukujarra

C

Camel

o rg e

na

am

Ge

Do

y

Cr

k ee

r

ob

Ho r

Punuru (McDonald Yard)

Mc

MT BARTON

Kurlungurru (Riveren HS)

se

Li l y

r

Cr

Webb Bore

k

Rive

Vi c t o r i a

Maka (Mucka Yard)

Cree

Langkarrij

k ee

Kilkil (Gordy Springs)

k

Kurnturrurru

Lajamanu (Hooker Creek)

Map 1: Places on Gurindji country. (Map: Brenda Thornley 2014)

6

20

Township / Community

k

Ne a

Lurlngu Kuyura

C re e k

ek

eek

Kuntimili Lunyjawurru Wirlki Yard (No 7 Bore) so n (No 8CBore)

Kawarlakujarra (No 22 Bore)

re e

Purruwarany

Cr ve

Jurlakkula Ner o (Nero Bore)

C re

s le

Gi

ek C re

a

rtawur Bu t

MT SEALE

We b b

C re

Warrkarlmarr

r C re e k

ga

um

Karalkalinya (No 2 Bore) er iv

NGANGI

Ed

G

Kalkaringi

eek

ek

BUNTINE HIGHWAY

Cr

e ek

C re

Yurruj Burtawurta

J

To Purlumpurru b y C (Midge Bore) r

Jinparrak Jamangku t Pay i n ngku (Old Wave (Wave Hill HS) Hill HS) Li p a na Wirrilu Karungkarni W Jurnarni (Blackfella ay il Creek) No 17 Bore Purtpangkarri Jawang C re e Kurlumpukpurru ield Cre k (No 3 Bore) mf e k (Seven Mile) gkuwarrij run a Marnta Ngurlma M Tiniwanypa (No 6 Bore) Kurnturrurru (Clear Hole)

C r e ek

10

Kilometres

Cattle

G

B

B

Y WA GH a r i ( C h u g HI ng an a )

ek

Cre

E TI N UN

0

i

ri

TARTARR

Mangurlu (BLACKFELLOWS BLACKGIN (Seale Yard) KNOB) G HILL ng ile wu s ( W a t t i e ) Cr Daguragu ee uya k a k p Pij i

SCALE

Yi l y

am

Rive

t

C re e k

c Vi

r

No 47 Bore

arri

le C

Bow Hills (Old Police Station)

Ke

ll y

Mi

ek re

eek

Piyirriri (Farquharson Gap)

Timpilart

im

4

1

)

Cr

ek

( S e a le

ve

ly

n’

s

ia

ve

G i l l C re

Lartajarni (Blackgin Bore)

or

Ste

Kitirlwari (Rifle Waterhole)

Marnta (No 6 Bore)

Kalkaringi inset

NGANGI

Area covered by main map

30

40

CHAPTER 2: BEFORE THE ARRIVAL OF EUROPEANS

Waringarri (War Parties) Dandy Danbayarri translated by Erika Charola, Ronnie Wavehill and Dandy Danbayarri

awiji ngurnangku yurrk yuwarru yijarni nyawama, yijarni, kula Puwarraja, nyawa-ma yijarni, nyila nyamu-rna-nga yurrk yuwani nyila-ma, Puwarraja, nyawa-ma yijarni-nyiyang.

J

J

Ngayiny-ma ngaji, Manyjuka-wu ngapa, Tirrknginyi ngurla yani, Tirrk-nginyi, ngulu karrinyani ngurra-ngka. Yani na murtap, kajajirri wayitala, muying-kula punpurru, kaput-parni, nyawa marlarluka, kirrawa-wu, jungkuwurru-warla. Nyantu-ma ngayiny ngaji-ma yani, kanyjurra pinka-kurra, kula-lu pina waringarri-wu-ma ngumpin-ku-ma waringarri bin kamin-up, ngumpin-ma, might be, kurlayin, karlayin, waringarri, an ngaji-ma yani, kanyjurra, kanyjurra yani pinka-kurra, lamarn-ma kayi pani, kanyjurra, nyawa murlangka-rni-warla-ma partaj-ja, nyantuwariny. Mirlarrang yuwanani kutitij, yalkayawung, yingka-yawung, olabat, wire-yawung, kujarra-yawung, partaj kujarra mirlarrang, kankula partaj yani, kankula kayirrangkarrak, yungkulyulyu-wari, ngawa-ma kanyjupal na, pirntiwiti-ma yikili, pirntiwiti-ma yikili, yani kamurra-la.

My father, Manyjuka (Mintiwirl), had a brother called Sandow Tirrk-nginyi, so I call him father too. Where Tirrk-nginyi and his family were camped, the women would go looking for bush potato and black plum, while the men went for goanna and echidna. My father went down to the river. They didn’t know that there was a raiding party about, but there was a group of warriors coming up from the south-west. My dad went down a creek and then further down to the big river. He followed the river along and came up somewhere near here by himself. He planted his spears in the ground — long spears with stone heads and a wire spear with two prongs. Here on the northern bank, there was a tree leaning across the water.

Nyawa na, manyirrkila-wu liwart karrinyana murlangka kuwurtpirtta, liwart-ma liwart-ma, ooh kanyjupal nyawa, yawu ngulu yanani yapayapa jalarlka, warrija-wu, yikiyikili, kankuliyit-tu karrap, karrinyani karrinyani liwart-ma, manyirrkila-wu, liwart.

awiji (Granddaughter), I’m going to tell you a story. It’s a true story this one, not a Dreamtime story. Other stories I’ve told you are from the Dreamtime, but this one’s from modern times.

He climbed up on top to wait for barramundi to come past below. As he was waiting, little catfish went past, but he was waiting for a freshwater crocodile or a barramundi.

7

YIJARNI

‘Nyangurla-warla yanku?’ kanyjurrak karrap, waringarri kujarra-ma, ngumpin, ngumpin kujarra-ma nguwula yanani, waringarri kujarra, ngumpin kujarra-ma nguwula yanani, jamana nguwula paraj punya. ‘Ayi, jamana nyawa kanyjupal ngumpin jintaku. Yurrk manku-rli!’ Waringarri kujarra, karrawarra nguwula yurrk mani, karrawarra nguwuli yamakkulu-rni, partaj-ja nguwula paraj punya.

‘Lawara,’ marluka-lu-ma ngayiny-ju-ma yarramma mani mirlarrang. Imin chuckem long way that mirlarrang-ma yikili yuwani tiwu, kata-nga punya. ‘Nyampa-rla-n pungku? Punya-warla-n? Nyampa-n punya?’ ‘Manyirrkila ngurna punya yarrp,’ kuranykarra nguwuli marni, nyila-ma waj yuwani kamparri. Ngu jirrpu wanku marluka-ma.

‘Nyila nyila partaj-ja karrinyana. Nyatpa-rli-rla karru?’

‘Aa kawayi-warluk marnu-wu, kawayi wajija!’ ‘Kutikuti, nyila nyila jintara-kari!’ Imin chuckem, Nawurla. Warrarra-kari, warrarra.

‘Yanku-rli-rla, mirlarrang-ma-rla nyawa manangka!’ Mirlarrang-ma, ngurla, mana-ngka. ‘Yankurli-rla.’ Karrawarra nguwula-rla yani karrawarra karrap, paraj nguwula punya.

‘Punya-warla-n?’ ‘Lawara, ngap-pa-rna punya! Tilwak mani.’ ‘Nyampa?’ ‘Manyirrkila.’ Jalkaji-ma yuwani, wirrkala, jalkaji, pulwarr-u.

‘Aa, ngayi-ma!’ ‘Aa marntaj ngayirra ngujangku.’ ‘Aa,’ waringarri kujarra tuwa. Aa mana-ngkurra, mana-ngkurra, mirlarrang-ma nyila-rni-warla karrinyani marluka-wu-ma, kutitij. ‘Aa kawayi jarrakap-ma, jarrakap-ku-ma kawayi marnu-wu!’ ‘Lawara, nyawa-ma-rna-rla-nga nyawa-ja yanana yinarrwa-wu, manyirrkila-wu.’ ‘Kawayi-warluk jarrakap-ku, marnu-wu, kawayi,’ mana-ngka nguwula-rla mirlarrang-kula yingka, nguwula-rla kirt pani. Yingka-kari nguwula-rla kirt pani, yingka-kari kirt, yingka-ma kirt nguwularla pani. Well jalkaji-la, narra, ngana, jalkaji-la ning, nguwula karrinyani nguwula-rla karrinyani liwart na. Lawara, nguwuliny nyanya kankuliyit, marluka-lu, marluka-lu-ma nguwuli nyanya, kuyangku karnti-ka-ma, timpulu-la nguwuli nyanya. ‘Aa! nguwula mirlarrang panana yingka kirtkarra. Might be nguwula waringarri nyawa-ma-wula, might be-yiwula pungku. Ngaja-yiwula parru tampang, ngaja-yiwula pungku nyawa-ma waringarri-ma.’ Punup-nginyi, punungarri, punungarri yu no punup, waringarri-ma. ‘Kawayi, kawayi jarrakapku marnu-wu, ngunngayirra yurrk yuwarra.’

8

‘Kaa, wartayi-wu.’ Mirlarrang-ma nguwula yalungku-ma waringarri kujarra-lu-ma. ‘Wanyjika room-ma wanyjika-ngali? ‘Kayikayi?’ ‘Lawara, kamurr-kari kayirra, kamurr-kari.’ Kayirra nyantuma lirlaj, nyiwunnyiwun kanyjupal nyiwunnyiwun, nyila-ja nyamu waj yuwani mirlarrang, palman mani warrkuj, warrkuwarrkuj nyila warrkuj, kankunungkarra-yirri pirntiwiti. Karra-wula, ‘Kawayi, kawayi, kawayi.’ Rarraj na yani, marluka. Yijarni-nyiyang nyawama jawiji, jiyarni-nyiyang. Yani kayirra wumara country, na gorge yani wartuwartuj na yani. Kayirra walik na yani, imin wulaj. Kula-wula nyanpula murla yangkarra yani. ‘Wanyjika-warla-wu?’ Nguwula yani lurrpu na, nguwula yani lurrpu. Nyantu marluka-ma yani kankarra lirlaj yani, nampang-kari-la lirlaj, lurrpu. Ngu yani ngurrangkurra.

CHAPTER 2: BEFORE THE ARRIVAL OF EUROPEANS

‘How much longer?’ he thought. Looking down he saw two warriors. The two men were going along and they found foot prints. ‘Hey! There are tracks down here, and they belong to a man! Let’s follow them!’ The two of them tracked along, moving carefully to the east, until they spotted him up in the tree. ‘There, there — he’s up there! What’ll we do to him?’ ‘Let’s go over. His spears are by this tree.’ The spears were by the tree trunk. ‘Let’s go for him.’ They went closer, still further east and saw him up there. ‘Hello, I’m up here!’ ‘Ah, alright. There’s two of us here!’ ‘Ah,’ the two warriors emerged. They moved over to the tree trunk. The old man’s spears were still standing up there. ‘Ah, how about coming down for a talk?’ ‘Nah, I’m waiting here for barramundi to come along.’ ‘Well come here first, just to have a chat.’ At the base of the tree they took the stone-headed spear and broke it. They broke one spear after another. Then they took one of his spear-throwers and broke it too. So one spear-thrower was broken and they were laying in wait for him. But there was no point; the old man had seen them from above, through the trees. ‘Ah ha! They’ve broken my spears. They might be warriors! They might want to attack me. I’ll have to watch out or else they’ll kill me. These warriors might want to see me dead.’ They were painted up with white ochre, as was done for raids. ‘Come here, come here for a talk! There are some things you can tell us,’ they said. ‘Nah,’ the old man hooked up a spear and threw it. He sent it a long way and it could well have hit something.

‘Ah, come down first and have a talk, just quickly!’ ‘Hang on, hang on. There’s one more!’ He threw the spear and again it whistled through there air. ‘Did you get it?’ they asked. ‘Nah, I missed! It got away.’ ‘What was it?’ ‘A barramundi.’ Then he tucked his spear-thrower back into his belt and dived in. ‘Heeey, oh no!’ The two men grabbed their spears. ‘Where’s he gone? Shall we chase him?’ ‘Nah,’ replied the other, ‘he’s way out there in the water, there to the north.’ Tirrk-nginyi had dived right down, swimming under the water. The spears they threw at him just hit the surface and bounced. They came up off the water and onto the bank. The two of them stood there: ‘Come here, come here, come here!’ Tirrk-nginyi ran off then — this is a true story, it’s really true — he went up north, slipping away to the gorge country. He went around and across the north, going into hiding. These other two didn’t try to chase after him. ‘Which way now?’ The two men went back. This old man Tirrk-nginyi swam through one waterhole after another, swimming the whole way as he returned to camp.

‘What are you getting? Did you get it? What did you get?’ ‘I got a barramundi — direct hit!’ he told them, but it wasn’t true. He just threw the spear ahead and was going to dive into the water after it.

9

Unknown man, Tinyuluk (with king plate which may read ‘Jimmy, King of Wave Hill’), Manyjuka Sambo who was Dandy’s father, Minipa, Paliya in 1924 at Wave Hill Station. (Photo: Courtesy of NAA; names from Lewis 1997)

YIJARNI

Raito, ‘Wanyjika-ngku mirlarrang?’ ‘Lawara, waringarri nguyiwula tuwa yani.’ ‘Nyatjang?’ ‘Kujarra. Nguyiwula yipurrk marni jawurrukku, nguyiwula kirtkirt pani mirlarrang-ma, waringarri-la. Karru-rra lanpa jala-ma. Mirlarrang manta-lu-nyunu punyukpunyuk. Kajajirri, punyuk karra-lu. Ngurlaa karru murlangka kurlpap,’ kuya. ‘Waringarri, waringarri murlarra-rni karrinyana. Ngaja-ngalangkulu pungku,’ marni nguyina. ‘Aa karlayin kutinyi na,’ nguyina marni. ‘Waringarri-la, waringarri kajajirri-wu, karukaru yanta-lu wijkuwijkuk, kita-ngkurra ngurlaa yanku, parrkartakarta-yirri ngurlaa yanku, parrkartakarta-yirri ngurra-ma, waringarri ngulurla murlarra-rni, waringarri-la.’ ‘Ngantu-ku-warla paraj punya?’ ‘Murlungku Japalyi-lu, nguwula-rla tuwa yani, partaj-jirri, kujarra ngumpin.’ ‘Aa nyampa-wula marnani jaru-ma?’ ‘Ngaliwany jaru, Malngin, nyampayirla, Malngin nguwula marnana, Ngarinyman.’ ‘Aa, nungkiying ngulu-nga, ngaja-wula, ngaja-wula pungka.’ Jiwarrjiwarr, ‘Yantayanta-lu kajirri, wijkuwijkuk!’ ‘Kita-ngkurra yanta-lu punpurru, punpurru.’ ‘Wanyjika-rlaa karru?’ ‘Nyanawu-ngka, winyji-ka.’ ‘Yu parrkartakarta-la.’ ‘Yu,’ punpurru ngulu yani. Ngulu yani julujuluj kajikajirri-ma, karukaru-yawung yirrap-ma punpurru ngumparnangumparna-rrang, Somebala yarrulan miyat-ma, kajajirri, ‘Nyawarni-warla jurntu manku-rlaa ngurra-ma.’ ‘Yu. Jurntu manku-rlaa waringarri-la.’ Warrp juntujuntu. ‘Wijkuwijkupari karru-rlaa ngurra-ma, wijkuwijkuk-pari.’ ‘Yu,’ wijkuwijkuk-pari, nyila-ma jurntujurntu lukuluku, yarrulan, wijkuwijkuk-pari camp-ma ngurra-ma, waringarri-la.’ ‘Wulngarn warra kankula!’ Karlarnu juny, juny na wulngarn-ma, karlarnu mum-parla. ‘Mum-kula karru-rlaa warlu-murlung.’ ‘Warlu-ma karru-rra warlu-ma, ngalu-rlaa tanku-ma, wulngarn-ta-rni.’ Mum-kula mum-parni wulngarn-ma mum-parla, kaputa na. Warlaku kurru rungrung-ku. ‘Nyilarra ngumpin!’ ‘Yu, wayi-nta mirlarrang-ma punyukpunyuk

10

manana.’ ‘Ngurnalu jalajalarrp yuwani marntaj.’ ‘Ngurnalu mirlarrang-ma yuwani kirlik.’ ‘Yu.’ Ngayiny daddy-ma, nyila-rni marluka-ma ngayinyma Tirrk-nginyi-ma, karrinya, kurrwararn-tu ngutij, ‘Wijkupari-warla, ngumpin-ma, ngulurla murlarrarra wijkupari,’ ngutij-ma yuwanani ngayiny-ju ngaji-ngku-ma, Sandow-ku-ma, nguyina ngutij yuwani. Imin kurrwararn ngajima ngayiny-ma, kurrwararn, ‘Ngumpin-ma-lu murlarra-rla, wijkuk, karra-lu kirlik, wijkuwijkuk yanta-lu ngumpin, mirlarrang-ma karrwa-lu punyuk.’ ‘Yu.’ ‘Rungrungrung.’ Nyilarra warlaku-ma, warlaku, rungap warlaku, ngapuk, ‘Aa, murlarra … ’ muk. Liwart-parla. Karlarnu, warlu purtuj ngunti, warlu-kari warrwa, ngulu kamparni yalungkuma waringarri-lu-ma ngunti, na purtuj, purtuj, purtuj karlarra, purtuj karrawarra, purtuj, ‘Aa kurlpakurlpap na.’ Jalk manani kalp ngayiny-ju ngaji-ngku yarram du mani. Jik na. Karlangkarla warrararra, karlarrak ngap, jintapa-kari turlwart, mirlarrang-kari-lu. Ngayiny marluka-ma nyila-rni, naru, naruwarra, yirrap-kulu-ma kajajirri mirlarrang-ngurlu, mirlarrang-ngurlu nguyinangkulu yirrap-ma kajajirri, yirrap ngumpin, yilmijkarra. Ngayiny-ju-ma ngaji-ngku-ma kujakujarra, yilmijja-rla, ngayiny-ju ngaji-ngku, jarrwaj jintaku-luwaji-ma, juturnijuturni, imin kuya-rni, whole lotma whole lot-ma yijarni nyawa-ma rarraj, rarraj na wulaj, rarraj kirri-walija-ma, rarraj, kayikayi waringarri-lu-ma, ngumpin-walija-ma rarrarraj, rarrarraj, rarrarraj yirrap-ma. Ngayiny-ma ngaji-ma nyila-rni, nyamu-lu-rla wawurrk yuwanani, nyantu-ma najing kulalu panani jutu. Jalyirri-lu, Japarta-lu nyanuny ngapuju Japarta, ngulu proper naru-karliny, naru-karliny ngulu, nyila nguyinangkulu punya yilmij too, waringarri-wu-ma yalurra-lu fourbalalu-ma murrkun-tu-ma, ngayiny-ju. Nguyinangkulu punya, rarrarraj ngulu yani, ngayiny-ma ngajima, wartuj na ngulu yani, wanyji-rni ngulu yani lurrpu. Waringarri-ma, yirrap-ma tampatampang, nyila nyamu-lu karrinya nyarrulu, kajajirri, tampatampang, Somebala yirrap, wanyji.

CHAPTER 2: BEFORE THE ARRIVAL OF EUROPEANS

‘Where are your spears?’ they asked him. ‘I got ambushed by warriors on a raid,’ he said. ‘How many?’ ‘Two of them. They tried to talk me down from a tree but I didn’t co-operate, and then they broke my spears. We’ll have to all stay up all night now. Everyone get your spears ready. The women should take extra care. We’re going to all stay together in a group,’ he said to them. ‘These warriors must be around here somewhere. They might come for us,’ he said to them. ‘They’ll be arriving from the west any time now,’ he told them. ‘There’s a warrior posse on the way. Women and children — stay close together. We’ll go out into open spaces and camp out on the flats. The warriors are somewhere around here.’ ‘Who found them?’ it was asked. ‘This Japalyi! Two men came along while he was up in a tree.’ There were more questions: ‘Alright, what language were they speaking?’ ‘Our kind of language; they were speaking Malngin or Ngarinyman.’ ‘Ah, so they might be our countrymen, but they’ll still come for us.’ People gathered together and there was much discussion, ‘Come along ladies, stay close together.’ ‘Everybody get out into the open!’ ‘Where should we stay?’ ‘At that spring.’ ‘Yeah, that’s on the plain.’ ‘Alright,’ they all went. All of the women picked up their things and gathered their children round. There were also the married couples. A group of men went one way and women, the other. ‘Okay, let’s camp just here!’ one said. ‘Right, we’ll make a wartime camp.’ They got close. ‘Good, let’s all camp here, in close together.’ ‘Yeah,’ they agreed and grouped together. Married people, young men and all the others were ready for the warriors. ‘Keep an eye on the sun!’ Far in the west, it was going down. Then the sun set and there was darkness. ‘Let’s stay in complete darkness — no campfires,’ it was whispered. ‘Leave the fire now. We can eat by day.’ It was dark.

A dog was heard barking. ‘Must be those men!’ ‘Yeah, you all got your spears ready?’ ‘We’ve got the spearheads in, so we’re set.’ ‘All the spears are ready to go.’ ‘Alright!’ My dad, old Tirrk-nginyi, was there. He was a traditional healer and he could feel something coming up. ‘They’re close up now. They’re somewhere close.’ He could sense something. ‘There are men around here, so keep together. Come close and have your spears ready.’ ‘Yes,’ they replied. ‘Ruff ruff, ruff ruff.’ The dogs were barking as they smelt something. ‘Eh, here … ’ Everything was quiet. They waited. Over in the west, fires were burning. There was a spinifex fire and they saw more lights, all from the warrior mob. The warriors were lighting fires on the western and eastern sides. ‘Everyone keep close now.’ Spears were hooked up and ready, and my dad’s as well. Then they jumped out, throwing spears to the west. The first missed, but another one hit its mark. My dad was there dodging spears along with the others. A group of women were dodging them too, while the men sent their spears in return. My fathers, four brothers, were throwing spears back at them. They were one-shot spearmen, hitting their marks every time, when suddenly everybody went running. This really happened. They went running, hiding for cover. The women were running with the warriors chasing after them. There were men running here and there. My dad, who had first been held up by the two warriors, didn’t suffer any scars. Nor did his brother-in-law, Japarta, who was very fast, and a good dodger. My four fathers caused the attackers some injury, before they themselves fled, but they later came back alive. Others who stayed were killed by the warriors and a lot of women were dead too. Some others survived.

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YIJARNI

Waringarri-lu-ma nguyinangkulu turtturt mani kirri-walija na, turtturt nguyinangkulu kirriwalija-ma. ‘Alright, nyuntu-ma, nyuntu-ma.’ Nguyinangkulu kirri na kanya, jarrartpurru-warla. ‘Nyuntu ngayiny-ja-rla.’ ‘Nyuntu ngayiny-ja.’ ‘Ngantu-warla-nku-rla nyuntu? Ngayiny-ja ngayuma,’ Nguyinangkulu ngatjingatji na mani. Nyilama kirri-walija-ma, kuya-rni, jarrartpurru-warla ngulu yani, waringarri-ma jarrarta nyila-ma kirriyawung. Yirrap-ma kirri-ma, karu-ma tampatampang, kirriwalija, yirrap-ma kajajirri-ma tampatampang-ma nguyinangkulu wunya. Warlaku-ma, warlaku wanyji-rni, ngulu punpurru yani wanyjika-rlawayi, warlaku-ma, ngayiny-ma ngaji-ma wanyjirni ngulu, yirrap-ma ngumpin-ma waruju-rni, wanyji-rni. Waringarri-lu, nyila-ma larrpa-nginyi nguyilu yurrk yuwani nguyina ngayiny-ju-ma ngaji-ngku Nawurla Sandow-ku, ngu yani yalangka-ma kuli-ngka-ma nyantu-ma waringarri-ma ngu yani through yanani waringarri-la-ma oldei karlayarra nguyina papart pungani ngu yani everyway, nyantu-ma nyila-rni wanyji-rni ngulu, yirrapma ngulu wanyji-rni, yirrap tampatampang, kuya. Waringarri nyamu-rnangku yurrk yuwani Nawurla. Marntaj na waringarri-la.

The warrior men grabbed some of the young women by the hand. ‘Alright, you there, and you.’ They took the women away, against the law. ‘You can be mine.’ ‘You there, you’re with me.’ ‘Who are you going with? You can come with me!’ They were holding fast onto these women. They grabbed them, taking them against the law. The warriors stole the women away. Another group of women and children were killed. Young women and old were speared to death. The dogs survived and all ran away somewhere. My dad and others who escaped were still alive. What the raiding warriors did is an old story that they told me. My father Sandow Tirrk-nginyi fought the warriors. They always used to come along the western side and massacre people. He survived, as others survived, but still others died. That’s the story of the warrior raids, Nawurla. That’s all for this one.

Raiding Parties Erika Charola and Felicity Meakins Such raids quite likely occurred several times in each generation and continued, though much less frequently, into the early colonisation period. After recording this story Dandy commented that, once kartiya arrived, Aboriginal people stopped fighting each other because, with the new arrivals, they had bigger problems to deal with. Nonetheless, Banjo Ryan tells of other raiding and payback parties that came from the west when they were working on Limbunya Station into the 1950s and possibly even the 1960s. Mounted Constable WH Willshire reports that in July 1895 at Onaquarra, 12 miles south of the

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Gordon Creek Police Station (Balarrgi), he set out with some Bilinarra people who said they would show him where to find opals. Along the way they came across a tree with some strange markings on it, which the group said were made by Jiyil people who lived in the Seale Gorge area to let them know they had stolen two Bilinarra women, Parreela and Kille-jung-ana, in retaliation for the loss of two of their own women Coon-nun and Jabba-do-do. A war party of Bilinarra men left Willshire then to retrieve the women.3 Similar stories of war parties being sent out in retribution for the kidnapping of women were told to Deborah Bird Rose.4

CHAPTER 2: BEFORE THE ARRIVAL OF EUROPEANS

Karukany (Mermaids) Ronnie Wavehill translated by Erika Charola and Ronnie Wavehill

J

intapa-kari-warla ngurna-nga yurrk malu, karukany-parningan nyamu warrkuj mani. Mani nyamu ngawa-ngka jintaku-lu ngumpit-tu. Yanani ngu nyila-ma ngumpit-ma manungka-ngarna, nyantu-wariny. Yanani ngu yangkayangkarrp kankula-parla yangkayangkarrp yanani ngu yangkayangkarrp parluk-parni, pamarra-ngarna wumara-la yangkarrp. Aaaa. Ngurra-ngkurra wart. Yalanginyi-ma tirrip aa marntaj yangkayangkarrp-ma nyila-ma yangkarrp na. ‘Ngurna-nga yanku, kutirni kaput-ma japap, japapma pinka-side, hunting pinka yawu-wu warrija-wu nyampawu jarrampayi-wu—nyampawu pinkaside—parlarn-ku, narrinyjila-wu kuyarra-wu-ma yawu-wu.’ Kanyjupal-nginyi yani ngu nyila-ma ngumpit-ma yanani, pirntiwiti-la yanani, yani, yani, yani, yani, paraj punya nguyina wartartaj-ja. Tuwutuwu. ‘Aaa nyawa nyawa ngulu!’ yikili-ngurlu nguyina paraj punya, warrija wartartaj-ja ngulu karrinyani wartartaj karrinyani warrija-ma. Kankapa nyangani, ‘Yijarni, warrija.’ Nyanya ngu, ‘Nyampa-warla nyila nguwula kujarra karrinyana mumpung?’

A

nother story I’m going to tell you, is about mermaids. It’s about one who got taken from the water by a man. He was single and he used to go hunting by himself. One day he was out in the high country, looking around for rock wallabies first. Then he went back home. The next day he went hunting again. ‘I might go hunting down by the river tomorrow,’ he was thinking. ‘Might get some fish or crocodile … might get a goanna — or anything like that there, riverside — turtle, or fish.’ He went along the banks, further and further, until he came out at a little spot and there he found them lying in the sun. ‘Here’s something!’ he was thinking. He spotted them from a long way away off: a couple of freshwater crocodiles warming themselves in the sun. Looking upstream, he muttered, ‘True! Crocodiles!’ As he looked he thought, ‘What on earth are those two black things lying there?’

13

YIJARNI

Mumpung kujarra there. Nguwula karrinyani nyampa-wayi mumpung kujarra. Nyila-ma-wula karrinyani warrija-la wanyjirr, karukany kujarra ngawa-ngarna janka kujarra karrinyani kuyangkuma karrap nguwuliny nyangana mumpung. Tuliny-parla nyila-ma yani ngu warnwarn get-up nyila-ma jintaku-ma kartpi-ma kanyjurra murla yurlwarlirli jangkarni mungamunga-marraj nyilama kartpi-ma jangkarni, ngarrka mani ngu jidanjirri nyamu yani tak-parla. ‘Aa, janka, janka nyila-ma ngawa-ngarna karukany. Kutirni, kutirni. Wanyjika-warlarnawuliny walik yanku? Aaaa kutirni,’ karrap nyanya. Jinta makin, nyila-ma jintapa-kari tuliny-ja nyanya. ‘Aaa kujarra nguwula nyampayirla, janka kujarra.’ Walilikarra yani walilikarra kanimparra walilikarra. ‘Well, wanyjika-rla na yanku kuyarniny, kuyarniny wanyjika.’ Mart na mani nyila-ma ngumpit-ma … mayawun-ta nguwula ngapuk mani ngawa-ngka jirrpu nyila-ma karukany kujarra warrija jirrpujirrpu, jirrpu ngawa-ngka wart. ‘Well kutirni na ngurnawuliny kurrung, kurrung mani nguwuliny. Ngurnawuliny yanku wart murlangkurra kutirni nyamu-rla nyangurla-nga, marri murrkun-kurt, nyatjang-kurt? Nyamu-rnanga ngurra karru.’ ‘Ngurnayina-ma nyawa-rningan ngurnawuliny na nyangku pina ngawa. Ngurnawuliny paraj na punya kujarra karukany nguwuliny jintaku ngurna-nga manku ngayiny janka karukany nyilama ngurna-nga manku.’ Yani ngu ngurra-ngkurra wart nyila-ma ngumpitma kula-yina marnani kula-yina marni jutujutukma nyila-ma nyamu-wuliny paraj punya karukany kujarra-ma. Yalungku-ma ngumpit-tu-ma karrwarnani nyantu-rni ngu nyila-ma jarrakapma. Aaa karrinya. Ngu kutirni yangkyangkarrp yanani ngu kutirni ngajingajik, you know, ‘Kutirni karru-rra-wula nyurrunyurrun parluk-parni nyila-ma, karrurra-wula nyurrunyurrun nyangurla-kari-la wart murrkun-kurt marri nyatjang-kurt ngurra

14

aaa.’Yangkayangkarrp yanani wart ngurrangkurra ya tirrip karrinya ngu, ‘Kaput-ma-rna-nga yanku na.’ ‘Ngurnawuliny nyangku nyila-rningan kaarnimpa nyampayirla jarrmangka, jarrmangka-ma crossing. Jarrmangka-la-ma ngurna-nga nyangku ngurna-rla yaluwu-rningan karukany kujarra.’ Yani ngu, ‘Yijarni,’ yani, nyanawu-yirri-rni nganta yamak-kulu-rni jik kuyangka-ma, ‘Yijarni, yijarni nyila: nyila-rni nguwula karrinyani. ‘Wali!’ Well walik yani ngu yikili-rni marri murla-marrajngurlu-ma nyawa-marraj kayirni nyamu school there kaarni yaluwu-marraj murlangka-ma nyilama marluka-ma yarrulan too, yarrulan youngbala bin nyila ngumpit yarrulan-piya. Taruk waninya ngu, taruk yamak-parni ngawangka-ma taruk waninya ngu yuka mani ngu mudjawung-parni; tup mani yuka mud-jawung-parni ngunyunu yuwani ngarlaka-la japurru ngarlakala-ma yuwani kanyjurra, walywalyp marri marri nyampayirla-ma yuka-ma, ‘Ngaja-yiwula paraj pungku, ngaja-yiwula paraj pungku.’ Pirntiwiti-la-ma yamak na yanani nguwuliny. Nyila-ma jitji-ma yanani pakara-la ngayirrp-ku; ngayirrp-ku, you know, yanani ngu mingipparni nyila-ma pirntiwiti-la-ma yani yani, yani yamak-parni. Nyila na nyamu-wula: jintapa-kari janka-kari get up yanani, tuliny nyamu nyila-ma nyampayirla karukany-kari kuya karrinyani ngu tak. Nomo move yingin-murlung … yiii … makin. Kuyangka-ma warrij yamak-parni wampalp yanani ngu. Wampal kutirni karrap nyangani warnwarn, warnwarn nyilangku-ma karukany-ju-ma nyamuwula; kula nyangani ngawa-said kayirrak-parni you know, warm-place-ta karrawarrak-parni. Nyila-ma pirntiwiti-said-ma ngawa-said—kula nyampawu-rla. Nguwula nyangana karrap nyangana kaarnirrak kayirnirrak marri kuyamarraj you know. ‘Ngawa-side-ma kula paraj pungku,’ nyila-ma; nyawa, ‘Kula nyangku warnwarn.’

CHAPTER 2: BEFORE THE ARRIVAL OF EUROPEANS

Two dark things were lying there amongst the crocodiles: two water-girls. Those two black bodies were mermaids. While he was watching them, one of them sat up and took a look around each way. She had really long hair, all the way down to here. (He points to his hip.) Both of them did, just like those bush girls. He could make out the long hair even as she was sitting.

them before. He spotted them: ‘True, true! Here they are.’ They were still there. ‘Well, there you go!’

‘Hey, they’re women! These are water-girls these two — karukany, wait a minute here … How to get around to them? Hang on … ’ Still watching, he saw one lying down and the other sitting up.

Into the water, down he went, very slowly. Then he got some river grass with mud still on it and put it on his head like a big hat. The grass was hanging down over his face: ‘This will keep them from spotting me … Can’t let them find me.’

‘Two watchimicallits — two of those girls,’ He went right around, downstream. ‘Well, how can I get through — maybe this way? Or where?’ He came to a sudden stop, but just then a gust of wind blew and the girls could smell that someone was there, and they dived into the water. The crocodiles went in after them. ‘Well hang on, I’ll still wait for them,’ he was thinking. ‘I’ll wait it out and come back for them. After how long? Maybe three days? Three days and I’ll come back for them then.’ ‘I’ll come back right here to the same place. I know where they are now, these karukany. I’ve found them now and I’ll grab one of them and make her my wife.’ He went back now, back to the camp, but he never told anybody, this man, about how he found those two mermaids. He just kept that news to himself. He stayed there.

This time he went a really long way around, like from here to where the school is (about 100 metres). He kept his distance, that old man, well … young man. He was a grown man alright, but still young.

He started moving very slowly towards them along the side of the riverbank. Only that nose of his was sticking out of the water, just enough to let him catch some air. Breathing carefully he went crawling along the riverbank, closer and closer. One of the women was sitting up. He didn’t move, and then she lay down again. Then very slowly, still lying low, he went crawling along again. One girl was looking all around where they were sitting, but she never thought to look to her north to the water. She kept looking from that sunny spot up and through the bush to the east. There was no reason to look to the water! They wouldn’t find him sitting in the water. ‘She won’t be looking over this way.’

In the meantime he went hunting for kangaroo. ‘Leave it for now,’ he was thinking. ‘Let them forget about it first, and then … When to go back? Maybe after three days?’ So he just kept going hunting and returning home to sleep, day after day. Then he decided, ‘Tomorrow I’ll go back.’ ‘I’ll see them there downstream at the same crossing,’ he decided. Well, back he went, right back to the same place. Quietly all the way, he went back to the same place where he had seen

15

YIJARNI

Warrija, warrija-ma there. Yani yani wampalpparni yani yamak-parni imin havem like a walyjawalyja-marraj hat-marraj nyila-ma mudma nyampayirla-ma tup mani ngu yuka. Yukama kuya-ma walywalyp mani ngu yuka-ma. Karta-nga kangana yuka-ma ngu nyampayirlalu, ngawapirlangpirlang-kulu nyila-rni-wariny nyantu-rni-ma yanani ngumpit-tu, yanani ngu nyila-ma, float kuya-rni na, yanani ngu. Wampalp, yanani ngu jat ngumpit mila-wu-rni wirlwirlp-ku karrap-ku, ngunyunu yuwani kamparri-jawung now kamparri-ma nyila-ma hangingdown-karra kuya walywalypkarra yuka-ma. Yanani ngu … karukany-kari tuliny yani ngu, nyawa-ma karukany karrinya ngu wampal makin wijkuk-parla yani ngu … nyila nyila karukany-kari nyila. Tuliny pilap kuyapartak-parni pilap kuya. Yani ngu na — ya kutij nyantu-ma—makin warrij again nyantu-ma yani yamak-parni yani ngu. Kutirni na … murlangka na murlangka kutirni kata-nga kangana nyila-ma wawang-paju pulngayit-tu; karta-nga kangana yuka aa nyampayirla-lu ngawirlangpirlang-kula karta-nga ngana, karta-nga yuka, yuka yuka-ngarna ngawawu ngumpit there kanyjupal-nginyi-ma yanana ngu, wampalp yanana ngumpit. Karrap nyanya ngu janka tuliny yani ngu jintapa tuliny yani; yani ngu kutirni, karrinya ngu makin jintapa-kari jankakari tuliny yani ngu; karrap, pilap, warnwarn makin karrinya ngu, yani ngu, kula yikili na, nyilama kalyja-ngka-rla. Nyila-ma yuka-ma mani ngu yamak-parni yuwani, tuliny na yani ngu. Kaluwarla yani ngu. Jeya paraj-parla ngulu punya warrija-lu-ma yalungku yani warrija-ma nyila-ma ngulu rarrajparla yani ngawa-ngkurra jirrpu, nyanawu-rni nyila-rni-wula yalungku-ma mangarlangarla yuwani nyila-rni-wula janka wanyjiwanyji wunya. ‘Nya, nya,’ yarrulan-ma youngbala-ma nyawa janka-ma yalangka-rni-warla nyarlk yuwani ngu pushem back wart yuwani ngu jurlurrurlurru mani ngu tartartap kanya ngu tartartap kanya kankunungkarra-yirri ngu. Wirlpkarra, nyila-ma janka-ma jirrpu waninya ngu ngawa-ngkurra kanya ngu jarrpip mani ngu, strongbala too

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nyila ngumpit-ma jarrpip kanya ngu jatijati kankunungkarra-yirri. Kuya-rningan ngurla mani, warlu pinyinyip jumpunjumpun-ku tarlukurru kutij-ma nyawa kurrku tarlukurru; nomo kurrku enough jumpunku kutijkarra tirrk mani nyila-ma janka-ma. Eh nyila-ma karrwarnani jarlarr yawu-marraj na jawurt jawurt nyamu yawu yalungku now makem manana ngawa-ngka-ma nyamu yanana jirrimarna-ma yanana yalungku na yawu-marraj jawurt. Jumpun-parla nyanawu pinyinyip mani marntaj. Jungkart na warluwarlu marntaj; marlarn nyampa ngurla mani nyila-rni til kuya-rla jumpunku; kanyjupal-nginyi-ma tarling-parla punya. Ngurla yuwani jungkart-parla, kankulupal-nginyi ngurla palkiny yuwani nyampayirla marlarn turt mani ngu nyila-ma. Wrestlem-parla mani wrestlem-parla ngu mani. Nyila-ma strongbala nyila-ma ngumpit-ma. Kula-rla get-out yani — strongbala nyila-ma. Jarlapal nyila-ma yuwani kuyapartak wapirlak yuwani ngu jumpun kamparni ngu jumpun wartawartayiyarra jumpun wirrminykamparni all round kamparni jumpurn waku-warla kuya-rla kamparni jumpun all round wirrminykarra-rla nyila-ma nganta yamak-kulu ngurla yirljiny manani yirljiny na. Yilarrp-parla nyila-ma nyampayirla-marraj-ma yawu-marrajma jawurt-ma nganta im yirljiny-kaji, yilarrp wapawapa-marraj yilarrp. Ngurla nyawa kuyangku-ma nganta paraj punya ngumpit-marraj now leg-ma janka-marraj leg kujarra-yawung. Ngumpit nyamu-lu janka nyamu-lu leg nyila-ma nganta ngulu kangana ngurla walyak kurta-ngka nyila-ma nganta jawurt-marraj-ma yalungku na makem manana ngawa-ngka-ma jirrimarna im rarraj-ma. Yilarrp mani ngu. Jumpunjumpun kamparni wirrminywirrminykarra waku-warla wirrminywirrminykarra turnem ngarlaka nyampa langa-ngka nyampa jumpunjumpun kamparni nganta marntaj ayi marntaj makem mani ngu nyampayirla punyu. Jumpunjumpun tuliny mani wartan turt mani, kanya na.

CHAPTER 2: BEFORE THE ARRIVAL OF EUROPEANS

The crocodiles were there too. He kept moving quietly, closer and closer, really slowly. He had that hat-like thing on his head, the mud with the grass he’d pulled out. He was just hiding behind the grass hanging down over his face. What if a little wave came along and washed away his disguise? He went floating along, quietly, that man, with only his eyes peeping through the grass hanging down. He kept going along … the other mermaid sat up. That first one was still there looking over her shoulder — he was keeping very quiet — one karukany was lying down a bit closer. He kept moving on in the water — slowly all the way. Almost … he was just about there — but what if the water took his grass disguise away now? That grass could go with a little wave—and then the two of them would see there’s a man underneath — a man sneaking along in the water. One mermaid sat up and was glancing over her shoulder, scanning around, and then she lay down again. He kept moving — not far now — he was in shallow water. He took hold of the grass and slowly took it off; he got up and started walking.

river gum leaves on top; they’re good for smoking. Meanwhile below, the fire caught alight. He put a cover of river gum leaves on the fire and held her in the smoke. She was writhing around; wrestling with him, trying to get away. But he was strong, that man. She couldn’t get away from him. He put her lying face down to let the smoke go all around her. He kept smoking her, while she was yelling out and squirming around. He kept smoking her properly, all around, turning her this way and that. Then the tail started to come off. Those karukany tails, they’re like a fish tail, but they’re detachable, you can take them off just like clothes. Well, he took the tail off and found she had legs underneath, just like a person. Like the legs that people have, she had legs, but the tail was on the outside to make her move quickly through the water. He pulled it off. He kept smoking her all round, smoking her head and her ears; he kept turning her around to make sure she was alright, smoking everything. Okay, she should be right now. She could stand up and walk. He took her hand and led her off to the camp.

Right! Spotted by the crocodiles! The crocodiles went scuttling down the bank and dived into the water. The two girls leapt up and then he did too. He ran and started grabbing at them. ‘Here now, here.’ That young fella went for one girl, but she pushed him away; pushed him back. He grabbed her body then and dragged her up the riverbank; dragging her up towards the top. She was struggling and wanted to get into the water, diving here and there, but he was strong, and he picked her up and carried her in his arms to the top of the bank. He got firesticks and started rolling them between his hands to get the fire going to smoke her tail off. To hold her he made a shallow hole in the ground where he kept her tied down and propped up. The fish tail can come off as one piece. Mermaids get it when they go in the water and it makes them swim fast like a fish. With the working of the firesticks, the flames appeared and he put some

17

YIJARNI

langa-ngka-rni karrwarnani ngu. Well that ngaringka nyila-ma-wula karrinyani ngarlirirri na ngarlirirri imin imin used to it la im na yaluwuma ngumpit-ku-ma. Imin know nyanuny na ngurla ngumparna nyila-ma. Nyila-ma jankaku-ma ngarrka mani nyila-ma ngumpit-ma ngu. Karrwarnani ngu. Well ngulu-rla marnani, ‘Nomo kangka ngawangkurra you know kuyany janka-ma ngaja-ngku wanyjarru nyawa.’ ‘Marntaj, ngurna-nga kangku ngawa-ngkurra-ma, kula nyampawu; nguyi ngarrka na manana ngayuma. Nguyi ngayiny janka-ma nyawa-ma.’

The man introduces the mermaid to his family. (Picture: Jezebel Dandy, Ronnie Wavehill’s granddaughter, aged 12)

Kanya nganta ngulu nyanya. ‘Ayi, nyila-ja jankayawung!’ ‘Ayi nyila-ma wanyjika-rla janka karrwarnana nyila?’ ‘Nyila-ma ngu manungkangarna ayi?’ ngulu-rla nyanya. ‘Wartayi, pilyingpilying-marraj.’ Nyantu-ma janka kartpi-ma kanyjurra ngurla parntawurru-la, parntawurru-la past kanyjurra kartpi jangkarni nyila-ma nganta, mungamunga-marraj nyila-ma. ‘Nyawa-ma-rna paraj punya.’ ‘Wanyjika-rla-n nyila?’ ‘Nyawa-ma-rna mani karukany!’ ‘Wayi? Wanyjika-n mani?’ ‘That way,’ kuya. ‘Jarrwalun there?’ ‘Na, nguwula karrinya. Jintaku-lu-ma-yi wanyjani ngawa-ngka jirrpu. Nyawa-rni nguwuliny ngurna youngbala-piya nyawa-rni nyila-ma nyampayirlapiya kuya. Nyawa-ma yarrulan-piya ngurna mani.’ ‘Aa, yuu, marntaj.’ ‘Well karrwa now nomo kangka ngawa-ngkurra, pinka-side winyji-kurra nyampa-kurra. ‘Na, nyila-ma-rna karrwawu marntaj.’ Kangani ngu karrwarni nyila-ma janka-ma kangani ngu warramankarra yalungku-ma

18

‘Wayi?’ kuya. ‘Ngurnangkulu marnana pina kuyany-ma nyamu-yinangkulu larrpa-ma manani, karrwa-n-nga kaja-ngka-rni kaja-ngka-rni kajaside yu wanti takem karu-yawung-parla karungkurra-rla, kuya, nyawa-ma-n karrwarnana karu-murlung yet you know. Karu-murlung-parni nyawa-ma. Nomo kuyarra kangka ngawa-ngkurra ngaja-ngku wanyjanana.’ ‘Aa kula-yi wanyjarru nothing na ngarrka manana ngayu-ma — nguyi ngayiny-ja walima-yinta nyangana nyamu-rna kangana warramankarra — kula-yi wanyjarru parik na — nyampawu-rla-yi wanyjarru parik — nguyi ngayiny janka.’ ‘Ngurnangkulu punyuk marnana; punyuk ngurnangkulu marnana kuya-ma. We bin look larrpa-ma kuya-ma kuyarningan. Nyamu-n-nga kangku ngawa-said nyila-ma ngun-nga wanyjarru, jirrpu ngawa-ngkurra.’ ‘Lawara, manyja-lu-rla nyila-ma; ngurna-nga kanganku — I can takem ngawa-side-ma,’ kuya. ‘Waliwali marntaj, ngurnangkulu punyuk marnana — well marntaj. Kula-rnangkulu malu na marntaj.’ Nguwula nyampawu-nga yani pinka-said imin go nyila-ma marluka-ma nyampawu yani ngu. Yani nguwula … japap — you know — japap pinka-side nguwula pani goanna nyampa nyila nyila-ma janka-ma kutirni. Karrwarni ngu ngurra, kamparnani nyampa-nga might be. Big riverngka-rni side-ta.

CHAPTER 2: BEFORE THE ARRIVAL OF EUROPEANS

He took her back and they saw him. ‘Hey, he’s got a woman!’ ‘Where’s he been keeping that woman?’ ‘I thought he’s supposed to be a single man, that bloke,’ they all talked at once.

‘No, she won’t leave me; she’s accepted me. You’ve

‘Wow, light skin like a pilyingpilying!’ That woman had long hair all the way down her back; past her back. She had long hair like a bush girl.

man, we’re just telling you how it is. We’ve seen

‘I found her.’

the water.’

‘Where?’

‘Rubbish, you can ask her yourself. I can take her

‘She’s a mermaid.’ ‘Really? Where did you get her?’ ‘Over that way,’ he said.

seen us go everywhere together. She can’t leave me now, why would she? She’s my wife.’ ‘We’re talking to you for your own good, young this kind of thing before. If you take her down to the river, she’ll leave you; she’ll just dive off into

anywhere, even down to the water,’ he said. ‘Well okay, but we’re just giving you good advice. It’s alright, we’ll not mention it again.’ They went down to the river then, that man and

‘Many more there?’

his mermaid wife, just to look around, just go

‘Nah, only two. One of them dived into the water. This is the younger one, the other one was … you know. I got the young one.’

hunting, and they got a goanna. They made a camp by the side of the big river and cooked it.

‘Ah, yeah, okay.’

The mermaid escapes. (Picture: Jezebel Dandy, Ronnie Wavehill’s grandaughter, aged 12)

‘Well, keep her now and don’t take her back near the water now; no river or spring, anywhere like that … ’ ‘Nah, I’ll keep her with me.’ Well, he took her everywhere, all around, but not down to the river, till she understood. He kept her with him all the time, until she was used to him. She recognised him as her husband and they stayed together for some time. They still used to tell him, ‘Well don’t take her back to the water you know, that kind of woman might leave you.’ ‘No, it’s okay. I can take her to the river if I want to, no reason not to. She accepts me as her husband; this is my wife.’ ‘Is that right!’ they said. ‘We’re talking to you from experience, you know. They used to get that kind of girl before. You want to keep her in the bush all the time, until she’s had a baby. You know she doesn’t have any kids yet! Don’t take her to the river, or else she’ll leave you.’

19

YIJARNI

Yalungku-ma ngu karrap-ma nyangani jankaku-ma, ‘Nyawa-kata ngayiny-ma … ’ Nyangani ngurra-ma karrinyana ngurla yalanginyi na ngawa-nginyi kanyjurra; ‘Kanyjurra ngayiny-ma,’ kuya. Might be that same place now where imin grabem im there. Kutirni-warla — wapurtwapurt na nyila-ma ngumpit-ma yani ngu. Rarrajrarraj yani nyila-ma janka-ma … jirrpu ngu waninya ngawa-ngkurra, waku, kuya minyunyungkarra. ‘Ayi,’ well kula nyatpa-warla manku ngawa-ngka warlakwarlakkarra kanyjurra-ma. Ngawa-ngkurra nyamu nyila janka yanani ngajik-parni ngurla wanyjani nyila-ma — tarak ngawa-ngkurra. Nyila-ma karrinya ngurla; ‘Maiti ngunga jik yanku.’ Nyanya ngurla, nyanya ngurla. Tarap-parla waninya ngajik-parni ngawa-ngka-ma nyila-ma janka-ma. Nyantu-kata ngu. Ngulu-rla marni punyu. Kula-n kangku pinka-kurra, marntaj-kata ngungku ngarulirirri nyununy. You don’t know ngungku-nga wanyjarru parik ngawa-ngka-kata. Minyunyungkarra-rla ngurla kuyaji-ma karrinya. Marntaj.

20

That girl was looking at something, ‘That might be my place … ’ She was looking at the spot down under the water. ‘Down there, that could be my home.’ It might have been near where he grabbed her in the first place. A little while later the man was walking around the camp, when suddenly the woman started running. Run-run-running she went, and dived into the water — no sign of her anywhere. He was broken-hearted. ‘Well.’ There was nothing he could do. He stood looking down into the water, where she disappeared into the water, leaving him for good. The man still stood there, ‘She might come up yet.’ He looked and looked, but she’d disappeared into the water, gone for good. He started to realise that they had been right. ‘Don’t take her to the river, even if she’s happy with you. You don’t know that she won’t return to the water.’ He was heart-broken and left feeling helpless. That’s all.

CHAPTER 2: BEFORE THE ARRIVAL OF EUROPEANS

Pulngayit Jangkarni (The Great Flood) Violet Wadrill translated by Felicity Meakins and Violet Wadrill

N

yila na karrawarra, kaarnimpa nyawa. Ngulu pani ngawa-ngka ngulu-rla lirritkarra manani yawu-ma. Paraj ngulu punya nyantu na ngarlaka-ma jik. Kata-nga nyampa-rla-ju, ngarin jartkarraaji, water-snake. Kata-nga nyantu-waju. Might be yapakayi lawirtawirta ngulu pani. Nantanginyi. Kampij-nginyi ngulu pani yapakayi. Kamparnani na ngulu wupkarra. Ngulu ngarnani yawu lirritkarra-nginyi, an nyila na, nyampayirla water-snake. Nyampayirla-ma ngumpit-nginyima tal panana ‘japartajaparta’. Nyila na, ngulu kamparnani. Yawu-ma ngulu ngarni narrinyjilama nyampa-ma purrp. Ngulu-rla liwart karrinyani yaluwu na. ‘Warta kayuwa ngawa-rni jilngjilngkarra jiyarnana warlu-ngku-ma.’ ‘Yuwarra-rla mayirni-kari jarrwa.’ Warlu pirrkap manta-rla jarrwa. Ngulu-rla warlu pirrkap manani, jarrwa. Yuwanani ngulu-rla mayarni-kari-rni. Yuwanani ngulu-rla, jiyarnani ngu, kuya. Ngulu ngarnani, lirritkarra-nginyi-ma wart. Lawara nyawa-ma ngapuku-rni. Kankula murla-ma-yinangku-rla kurlng-parla yuwani, maarn-ma. Nyila-ma-lu wanyjani na. Ngawa-ma nyamu jilngjilngkarra-ma yanani. Nyila-ma nyampayirlama water-snake-ma. Rarrarraj punpurru ngulu yani yalanginyi-ma ngawa-nginyi-ma kanyjurra. Warrijwarrij na ngulu yani. Kaarnirra nyawa ngulu yanani kankula. Nyila-ma-yinangulu kurlng yuwani kankula-ma ngawa-ma. Manani nguyina yapakayi-lu yapakayi-lu yapakayi-lu yapakayi-lu ngawa-ngku-ma.

T

he story starts on the eastern side. (Karrminyjarni is the name of the place.) They were hitting the water and dragging bushes through it to catch fish. Then they saw a head pop up out of the water. Maybe it was something they could eat — a water snake. They thought it was something like that anyway. But they had actually killed a baby rainbow serpent that had just hatched. In any case, they roasted their catch. They ate all the fish that they’d caught while the water python (was still on the fire yet). It’s Gurindji name is japartajaparta. That’s the one they were cooking. They ate all of the fish, the turtle and everything and they waited for the snake (to finish cooking). ‘Hey what’s going on — there’s still water seeping out even while it is cooking,’ said someone. ‘Heap some more wood on.’ They built up the fire. They put more and more wood on it but it just kept steaming, so they kept eating the fish that they had caught. But no, only water came out from the snake. Then clouds started forming over them. That was when they left. The water kept seeping out of the water python. (They realised what was going on.) All of them ran like mad from the water coming down. They left as quickly as they could. They ran eastwards and up. The water formed into a cloud over them. More and more drops of rain fell on them.

21

YIJARNI

yalangka nyila-ma parnmarra-kujarra-ma kirrikujarra-ma. Nyila mawurn-kujarra ngumpitkujarra. Miyat-kujarra karrawarra nguwula karrinyani. Nguwuliny warlu jiyarnani. Mangkaya ngulu pirrkap mani ngamanpurru-la, yalungku kirri-kujarra-lu. Yalungku ngumpit-kujarra-lu, mangkaya pirrkap ngamanpurru-la. Tumpiyi-la yalangarna ngulu karrinyani. Murlngmurlng ngulu karrinyani. Nyila-ma mungku na kuyany kampij-nginyi. Mungku yapawurru, kampij-nginyi. Nyila na ngurla, wajpinya-ma ngurla, nyampayirla-wuma kurraj-ku-ma. Yanani na nguyinangulu nganta. Nomo yaluwu kurlarniinkarra nyamu-lu karrinyani, lurtju-ngka kankula. Yaluwu-rni kanyjal pinka-ka nyamu-lu karrinyani. Pinka nyamu kayiliyarra kurlayarra.

Violet Wadrill at Tiniwanypa. (Photo: Brenda L Croft 2014)

Kaarnirra ngulu yani nyawa nganayirla-yirri Jamangku-la kuya karlarra. Yalanginyi-ma-lu yani karrawarra nyawa. Kula house-ma karrinya Jamangku-la-ma lawara yet. Kaarnirra ngulu yani kankula Purlumpurra-mayin na kaarrayin. Kurlampa olabat bin gu. Yani ngulu kurlarranganang na. Midge Creek-mayin-ma olabat bin gu langa nganayirla na. Yani ngulu. Purtpangkarni ngulu yani Number 3 bore, yalangkurra. Wal, pinka kuyany jangkarni, kurlarra-nginyi, kayiliyarra-said. Pinka-ma kujarra jangkarni-kujarra billabong jeya, kamurra-la-ma. Swamp. Olabat bin ngurra na ngurra-yinangulu pirrkappirrkap mani mangkaya na. Mangkaya ngulu pirrkappirrkap mani ngurra-ma, kuya. Nyila-ma ngawa-ngka yapakayi-la-rni. Yapawurrurni ngawa nyawa-ma-rni kayiliyarra kurlayarra. Nyila-ma-lu lililaj yani. Kirri-kujarra parnmarrakujarra. Ngapulu tarrartkarra. Nyila nguwula ngumpit-kujarra, yarrulan-kujarra. Warrij na ngulu yani. Wuruly ngulu yani lililaj nguyinangulu wanyjani. Lililaj ngulu yani kurlarniinkarra-yirri. Kankula kurlarnimpal-a nyawa na ngulu karrinyani lurtju-ngka na. Murlngmurlng ngulu karrinyani. Nyila-ma-rla kirri-kujarra-ma karrinyani karlarra. Warlu nguwuliny jiyarnani ngurla karrinyani

22

Mungku-ma-yinangulu yanani. Warlu-ma nganta nyila-ma, jipujipu manani nganta warlu-ma, yalungku-ma mungku-ku-ma. Jipurnjipurn manani fire-ma warlu-ma. ‘Warta murlangka nyangka-yilu-rla?’ nganta-lu marnani kajijirri. Marlurluka-purrupurru karu, karu. ‘Wartayi! Murlangka nyangka-yilu-rla nyampa-ku-yi yikarap kangana,’ kuya. Jiwilyingngurlu. Kuya-rla nganta. Nganta-rla nyanya kuyany-ma manana pat na. ‘Warta mungku nyawa-ma nyampa-waju wayi?’

CHAPTER 2: BEFORE THE ARRIVAL OF EUROPEANS

They ran east to what is now the new Wave Hill Station area (where a small billabong is). Then they ran east this way. There were no houses at new Wave Hill station at this point. They kept running east to Midge Creek. They went to the south side. They went from north to south. Through the Midge Creek area, they kept going.

were there east of them. Traditionally men and

They went to Purtpangkarni which is also called Number 3 Bore. Well, there’s a big waterhole on the north side, two rivers with a billabong in the middle. There’s also a swamp there — that’s Tiniwanypa. They built some shelters there right by a small waterhole. The swamp was in the middle with the river on the north side and the other on the south side.

eggs. They and water goanna are messengers for

Two women swam across one of the rivers. They were young with pert breasts. And two young men went too. They swam to the other side leaving the others. The four of them swam to the south side of the river and went up the south side of the bank. They were cut off from the others there. The two women camped west of the men. A fire was burning as they sat beside it. The two men

women sat separate from each other. They had a fire too. The two women had built a shelter out of a conkerberry bush.5 The two men had also built a shelter out of conkerberry bushes. They sat in the warmth in their separate shelters. Now some red-faced turtles came out of their the Kurraj, the Rainbow Serpent. They went up to them — not the people on the south side up on the river bank. They were saved. It was just those who were down by the river, which runs along the north and south sides. The turtles came for them and extinguished the fire. Out went the fire. The women were saying, ‘Hey you mob look at me?’ The men and kids too were exclaiming: ‘Hey you mob look here. Something’s touching me here!’ They felt cold on their bodies when the turtles were touching them. ‘Hey that’s a turtle, isn’t it.’ (They were scared because these turtles are messengers for the Rainbow Serpent.) Peanut Pontiari, George Sambo, Thomas Monkey Yikapayi, Steven Long, Ronnie Wavehill Wirrpngayarri and Paddy Doolak discussing the events at Tiniwanypa. (Clear Hole) (Photo: Penny Smith 2014)

23

YIJARNI

Ngunga-rla ngilyipurr ngalu. Kuya ngantalu karrap nyangani kankulak-ma nyawa-ma kankulupal-la kuya nyampayirla karrinyana pirlikip, majul na majul-part. Pilkip karrinyana nyawa-ma kankulupal-la. Nyila na mungku ngurla wajpinya-ma nyanuny. Ngurla marnana piyarrpma. Ngulu-rla, wajpinya, nyanawu nyampayirla, warntingu yapakayi, an mungku nyila na.

Nyawa nguyina pinka-kari-yirri kayirnimpal

Ngurnayinangulu marnana karu-ma, nomo mantarla mungku warrwarrkuj. Ngawa-ngka nyamu karrinyana murlarniny jeya bank-kula im jidan wumara-la. ‘No manta-rla nyila, ngaja-nga-rla kurraj-ju ngilyipurr ngarnana nyamu-nta-nga manku-ma.’ Kuya ngurnayinangulu yapayapa marnana.

Kurrpakarralarni-nginyi. Kurrpakarralarni im

Ngulu nyangani nganta kuyangku karrapma. ‘Warta! Nyampawu-nga-rla nyawa-ma karrinyana?’ Nganta kuya-ma kankuliyit na. Nyila-ma-yina kanyjurrak kuyapartak-parni an nurt nguyina na kanya. Nyila-ma-yina yirrap-kari yuwanani kuyapartak kurlarrak pinka-kari-yirri. Ena Oscar Majapula, Sarah Oscar Yanyjingali, Biddy Wavehill Yamawurrngali, Violet Wadrill (back) and Connie Ngarmeiye (front) at Tiniwanypa (Clear Hole). (Photo: Penny Smith 2014)

24

yuwani. Binij, purrp. Warlaku-ma nyampa-ma karu-ma, marlurluka-ma miyat-ma, janka-ma, yuwani nguyina purrp. Kaarnimpal-la nyawa-warla-yina kanya. Nyila-mayina ngarni ngilyjik na. Nyila-ma kurraj-ma nganta kayirra murlanginyi, nganayirla-nginyi, nyamuyina ngarni ngilyipurr-ma. Murlanginyi kayirra. Pirlimatjurru nyila-ma ngurra-ma. Ngantipa-ma yapayapa ngurnayinangulu nyanya ngurnayinangulu. Kanyjuliyit-tu ngurnayinangulu wiit jayinya. ‘Kankula,’ kuya. Nyila-ma kayiliinnginyi kurraj-ma ngu Kurrpakarralarni-ngarna. Yuwani na nguyina yijkurrp na. Lang karrinya kuya na kankulak straighten-im ngunyunu yuwani. Jarriny-ja na kuyany-ja jarriny-ja kankula yuwani nguyina yirrap. Yijkurrp yijkurrp nguyina yuwani. Ankankaj. Kurnkalkal purrp. Nyawa-rni-warla marntaj. Kuya na.

CHAPTER 2: BEFORE THE ARRIVAL OF EUROPEANS

Then rain came flooding down, swallowing them up. They looked up and saw the white underbelly (of the Serpent). The turtle and goanna was its own kind and they had reported the people to it.

The Kurraj swallowed them and took them along the east side. He came from Kurrpakarralarni in the north where he drowned them. Kurrpakarralarni is near Pirlimatjurru.

That’s why we tell the kids not to get this kind of turtle which lives under rocks in the water on the sides of waterholes. ‘No, don’t get that one or the Kurraj might drown you if you get it.’ That’s what we tell the kids.

The old people showed us that place from below when we were young. ‘Up there!’ they said. That Kurraj who came from the north — that’s the source of the name. ‘Kurrpa’ means to vomit.

They were looking at the Kurraj. ‘Oh no! What’s that there above us?’ They didn’t know what was above them. The Kurraj came down and crushed them. It threw another group that way south to another river which was in flood from the rain. The Kurraj threw them along the north side of another river. They were all dead. It had killed them all — dogs, children, old men, initiated men and women. (Only the two men and two women lived.)

The Kurraj straightened his head up and vomited out the whole lot of them into a cave up there. He kept spitting them out there. Poor things! They were all dead, completely obliterated. And that’s the end of this story. That’s how it was.

For an animated version of this story, produced by Serena Donald, see http://www.clc.org.au/media/ files/wurtilla-a-short-film/. In many respects, this story resembles a Dreamtime story; however, Gurindji people are very clear that the events described in this story occured after the creation time. Indeed, Reid, Nunn and Sharpe (2014) have demonstrated that many Aboriginal stories of sea level rises (and therefore major river flooding) are reflected in the archaeological record and can be reconstructed from climate change data through modelling techniques. Felicity Meakins

25

YIJARNI

The Gurindji oral history project. (Dylan Miller 2014)

26

CHAPTER 3:

The Killing Times I

n the following stories, Ronnie Wavehill Wirrpngayarri, Pincher Nyurrmiari, Jimmy Manngayarri and Violet Wadrill describe the first brutal years of the kartiya (European) occupation of Gurindji and Malngin country. They tell of the massacres that occurred during the establishment of Wave Hill and Limbunya Stations. Readers are warned that Jimmy Manngayarri’s eyewitness accounts from Limbunya Station are particularly harrowing. The area was first colonised by pastoralists who considered the blacksoil plains of the Victoria River District to be prime grazing land. The first party of European explorers in this area was led by the Gregory brothers, Francis and Henry.

In late 1855, they arrived from the north and followed the Victoria River and its tributaries upstream.1 Wave Hill Station was established by Nat ‘Bluey’ Buchanan in 1882 at Malyalyimalyalyi and Lipanangku, an area of the Victoria River just downstream from what is now the Kalkaringi township. Gurindji country was first stocked with cattle in 1883 by Nat Buchanan and Sam Croker. Then, between 1903 and 1913, a number of small stations were built on what is now Limbunya Station, first by Jack Beasley who, along with Owen Cummins, is named as one of the main perpetrators of massacres in the southern Victoria River District.

Blacksoil plains near Parlakuna or Delamere (WL) Bore which were attractive to early pastoralists (Photo: Penny Smith 2014)

27

YIJARNI

Kumanturru (Coomanderoo)

Jirrngawu

MT KIMON

(Bamboo Springs) Mista k e

Cr

ee

k

Ngurriya (Midnight) U i n d a i t C re e

Mistake Creek Kurturtu irl

ing

k

St

C re e k

Beasley HS

Turtungkayak (No 18 Bore)

e

Lurlunginyi (GB Rockhole) St

ir

g

bie

lin

NORTHERN TERRITORY

Cr

im

Janpa

B

C

re

e ek

Frayne Camp Swan

C re e k

G

Jutamaliny (Swan Yard)

C re e k

MT FARQUHARSON ek C re er v l vo Re

re

Bunda HS

Stu

rt

MT ARCHIE

Bauhinia Bore

Nangkurru (Nongra Lake)

Birrindudu HS rt

Birrindudu Waterhole

C re e k

ver Vi c t o r i a R i Buchanan Spring ek

ura

C

AY HW

Cr

C re

La

ek

E TIN UN

HIG

um

MT MAIYO

Inverway HS

Stu

BUNTINE H

k

Kirkimbie HS

B

Yirrpan (No 19 Bore)

Camel

ee

ek

re For st Cr

Cr

MT NAPIER

MT ROSE

Mt Maiyo HS

28

No 21 Bore

Kanyjalurr (Kunja Rockhole)

Jikirrijja (Campbell Springs)

rk

WESTERN

ley ek

Ki

AUSTRALIA

as

Nelson Springs HS

Limbunya HS

Malapa (Old Limbunya HS)

Campbe ll C re e k

Be

Depo

Ku (Ri

CHAPTER 3: THE KILLING TIMES

Map 2: Sites of massacres during the early colonial period. (Map: Brenda Thornley 2014) Yukayawung (Mount Sanford HS)

Camfield HS Sandstone Waterhole

Horse Springs

Ca mf

re

d

ek

iel

Junction Waterhole C

MT BAINES

Ri

ot

’s

ia

or Ca

a

M

rd o

k

Township / Community

ee

Barr y

y

River ia

ek

Legend

C re

Cr

k ee

ld

or

Li l y

Fe

ie gh Hu

B Kin g

Kilkil (Gordy Springs)

usson

ek

les Gi

eek

Cr awur t a

Kunawa (Cattle Creek HS)

Kuntimili (No 7 Bore) rg

Kawarlakujarra (No 22 Bore)

k

ur t

Karalkarlinya (No 2 Bore)

ee

C

eek

k

Cr

re

Cr

Cattle station homestead Bore; Waterhole, spring Yard Road; Track

ek

River / creek Range; Mountain

C re e k

ee

r

MT HERBERT

ree

Allans / Kelmans Bore

Sand dunes

TA N A M I

Site

DESERT C

Cr

Ngangi

Spring

er

C

C attle

C

ok

Waniyi

i

G

r

Purtpangkarni (No 3 Bore)

bo C r e e k

y

Ho

No 17

S

Liku (Mountain ct Spring Bore) Vi T

Murnturluk (Catfish)

y

(Wave Hill HS)

Bore C re ek ield mf uwarrij k g n ru

ga

e

C re e k

To b

Cr

na

C re e k

k

ob

ek

o rg e

o cD

Maminyawurru

Ner o

Nero Bore

Chun

am

Ge

ee

(Old Wave Hill HS)

Cre e k

M

MT BARTON

We b b

Punuru (McDonald Yard)

Daguragu

Jurlakkula (Nero Yard)

Cre e k

Cr

ima Ng

ul a

y

ga

Maka (Mucka Yard)

la k War

AY W GH I H

Jarlarl E (No 12 Bore) N I NT BU Jinparrak Jamangku

Marnta (No 6 Bore)

Ed

Langkarrij

ve

k

t ic

r

No 47 Bore K ell

G

eek

Kurrpkarra

ee Cr

V

Wirrilu (Blackfella Creek)

MT SEALE

Ne a

re

Lawi

TARTARR (BLACKFELLOWS KNOB)

Kalkaringi

r C re e k

reek

e Hor s

Cr

ek

le

ek

ee

k

Mi

C Pawuly (Bow Hills Police Station)

re

BLACKGIN G HILL ile s ( W a t t i e ) Cr e

Jampawurru (Red Lily Spring)

Yurruj

urlungurru iveren HS)

4

k

Piyirriri (Farquharson Gap) Warluk

C r e ek

HIGHWAY

C re e

ale)

1

ek

(Se

Cr

Burtawurta

Rive

ven

Lartajarni (Blackgin Bore)

ve

r

Ste

G i l l C re

B

Kitirlwari (Rifle Hole)

Massacre site

k

N

Lajamanu 0

10

SCALE 20

30

40

Area covered by this map

Kilometres

29

YIJARNI

The Coming of the Europeans Pincher Nyurrmiari transcribed and translated by Norm McNair, Ena Oscar, Sarah Oscar and Felicity Meakins

Pincher Nyurrmiari in 1966. (Photo: Brian Manning collection)

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yawa-ma-rla ngurra karrinya ngumpit-kurni. Ngumpit-ku-rni wanyjiwurra jaru ngurla ngurra karrinya ngumpit-kari-wu ngumpit-kariwu jaru-kari-wu jaru-kari-wu ngurla karrinya nyawa-ma. Kartiya-murlung-kula-rni kartiya-ma nyila-ma jalajalang yani ngumayila. Marlumarlukama karrinya murla-ma ngurra marnmarnkarra-ma kanyjurra-rni-ma. Nyawa-ma ngurra-ma kula karrwarni yawarta-ma kula karrwarni murlangka-ma ngarin-ma lawara. Karrinya-ma wirnangpurru yiparrartu yawu kirrawa karrinyani-ma murlangka-ma. Nyawa-ma jalajalang kanya yawarta-ma. Wurlurturr-warla pani ngumpit ngaliwuny-ma ngumpit-ma Gurindji-ma wurlurturr-warla pani kankuluka-warla kanya. Nyawa-ma-lu yuwani marru-nganyju-warla. Yuwanana. Kamparrijangma karrinya nyamu ngurra-ma-rla karrinya ngumpit-ku-rni punyu ngurla karrinya ngumpitku maramara ngumpit-ku-rni ngurra. Kula-rla karrinya kartiya-wu lawara. Nyawa-ma-nyunu yanani Mudburra-ngarna Bilinarra Gurindji yanani-ma-nyunu larrpa-ma murlangkurra-ma kalurirrp-ma kayirrak kaarrangkarrak kuya yanani ngunyunu. Nyawa-ma jalajala-ma murlungku-warla kayangku ngungali wapurr panana kamparrijangkulu-ma. Kula wapurr pani kaya-ngku-ma lawara. Nyanuny maramara-rni ngunyunu. Ngumpit-turni nyangani-ma murlany-mawu-ma kayirrak kurlarrak-karra. Yumi-ma-rla karrinyani. Yumi-

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kari yumi-ma-rla karrinyani ngumpit-ku-rni murlangka-rni. Kula-rla karrinya kaya-wu lawara. Wirnan-ma-lu-nyunu jayingani ngumpit-tu-ma. Wirnan-ma-lu-nyunu jayingani kayirrak kurlarra kaarrangkarrak Mudburra-ngarna-wu Gurindji-lu. Murla-ma karrinyani Mudburra-ma. Ngumpit-ku ngurla karrinya kankarra pinka ngumpit-ku-rni. Kula kartiya-ma karrinya-ma karrinya kula ngarin-ma yani yalangka-ma. Kula yawarta-ma karrinya lawara. Jalajalang yani yawarta-nganyju-ma kankulu-ka nyamu-yina pani ngurra-ngurlung nyanuny-ngurlu-rni wurlurturr.

CHAPTER 3: THE KILLING TIMES

T

his is Aboriginal land. It belongs to Aboriginal people from all different language groups and

Early horse shoe found near Warluk (Seale Gorge). (Photo: Brenda L Croft 2014)

different tribes. There weren’t kartiya here before. They only came later. Aboriginal people were the only ones who owned the land before. This land didn’t hold horses or cattle in the past. There only used to be kangaroos, emus, fish and goannas here before. Now the horse has taken over. Kartiya exterminated our Gurindji ancestors. Then they put up their station houses, yards and stock camps. When the land just belonged to Aboriginal people, life was more ordered. The kartiya didn’t occupy the land back then. Mudburra, Bilinarra and Gurindji used to travel around here with each other in the old days — northwards and down towards the east, just like that, travelling around together. Now the monsters are trying to wipe us out. But they haven’t succeeded in getting rid of us. Aboriginal people still recognise the traditional owners all around this area — to the north and south. The law has always been here. It only used

The land all along the Victoria River only belonged to Aboriginal people back then. There weren’t kartiya there before. No cattle roaming around, and no horses. Nothing like that at all. Now there’s horses and other foreign animals getting about because the kartiya brutally removed our people from their land.

to be Aboriginal law right here. This place wasn’t for the kartiya at all. Ngumpit used to trade with each other. Gurindji people used to trade in the north, south and east with other tribes like the Mudburra. There used to be Mudburra living around Kalkaringi too.

31

YIJARNI

Early Massacres Ronnie Wavehill translated by Erika Charola and Ronnie Wavehill

(Opposite) Ronnie Wavehill Wirrpngayarri recounts a massacre on site at Wirrilu (Blackfella Creek) on Wave Hill Station. (Photo: Penny Smith 2014)

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  his extensive story recounts massacres across Gurindji country. The sites include: Warluk (Seale Gorge), and Tartarr (Blackfellows Knob), which are both located north of Kalkaringi; Wirrilu (Blackfella Creek), Jurlakkula (Nero Yard), and Waniyi (near No. 2 Bore) on Wave Hill Station; and Yurruj (Burtawurta), which is in the Daguragu Aboriginal Land Trust area. As Ronnie Wavehill says:

‘Kartiya didn’t try to like ngumpin. They just shot them. What I’ve recorded here, well that’s how they started off. They just massacred them on their own country. And what for? Because kartiya came and found a big mob of ngumpin living here on this country. They had to shoot them … They cut them down on their own country.’ (translated)

Warluk (Seale Gorge)

N

gurna-nga malu yurrk jalarni-ma kaarniinkarra, nyamu-lu larrpa, nyila nyamurna marni pulngayit-tu nyamu kanya; nyila nyamu-yi Jukurtayi-lu yurrk yuwani kaarniinkarra, nyamu-lu yani Jinparrak-jirri shiftem, nyila-ma jalarnijalarni, jalarnijalarni-piya; kamparri-rni kartipa-lu nyamu-lu paraj punya nyawa, ngurra kaarniinkarra, yalangka nyamu-lu jurntu mani kartipa-lu. Kaarniin ngulu yani, Darwin-ngurluma might be nyampa-nga boat-ta, Timber Creek, yalangurlu yalangkurra-ma ngulu-rla followem ngulu-rla karrinyani, ngurla kayi pani pinka na, nyawa-rni-warla nyawa-rni-warla kaarniinkarra punyu-ma. Nyawa-kata old yard kaarniinkarra.

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T

oday I’m going to tell a story from a long time ago. You know where I told the flood story (in ‘Rainmaker Destroys the Homestead’, Chapter 4) and where Jukurtayi (Dandy Danbayarri) talked about when the station shifted to Jinparrak (as told in Chapter 5), well all that’s all more recent. This happened right at the start when kartiya (Europeans) found the place on the east side of the Victoria River (the site of original Wave Hill Station) and they made their camp. They came down from Darwin, maybe by boat, to Timber Creek and from there they continued on land, following the Victoria River all the way. They came all the way up here, up to this place on the east side of the river here where the old yards are.

CHAPTER 3: THE KILLING TIMES

33

YIJARNI

Seale River or Stevens Creek near Warluk. (Photo: Penny Smith 2014)

‘Aaa murlangka-rni paraj pungku-la ngurra-ma!’ Ngulu mani fly-ma nyampa-ma ringem-up-karra na fly en bough-shed, nyampa ringem-up-karra. ‘Yuwayi, nyawa-ngka-rni-warla marntaj, karrurlaa!’ Yalangurlu-ma bullock nguyinangkulu kanya yawarta, bullock boat-ta ngulu kangani. Murrkamurrkart kayirniin nyawa Timber Creek, ‘depot’, they bin callem. Depot-ngka na, yalangka en loadem gotta bullock, yawarta; kangani ngulu kayiliin murlangkurra. Breedem up now: bullock, an horse like ngulu kanya yawarta-ma, mareyawung-parni, stallion-jawung, somebala yawarta usem-ku. Nyila-ma mijelp breeder; bullock kuya-rningan, cow an calf, bull-ma nyampa-ma breeder-ma nyila-ma breedem-ku, Kaarniinkarra nyamu breedem karrinya bullock larrpa murlangka startem-ma nyawa-kata, nyawa na ngurna-nga malu. Yalanginyi-ma, nyawa nyamu kartipa-lu kujilirli yuwani ngumpit walik-kujarra; murlanginyi ngumpit nyila na ngurna-nga yurrkma malu. Nyawa karlangkarlayit Seale, nyawa Warlaku-la, karrayarra nyawa Marungkuwarraj all round; kula wanyjika. Nyawa-ma kuyuwan-ta-rni ngumpit-ta, turlakap-nginyi. Nyila na ngurna-nga yurrk-ma malu. Yuwayi, alright.

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Kaarniinkarra yalangka ngulu jurntu mani, ngulunyunu manani turlwak-kaji-ma. They bin havem rifle-ma, jarrwalun rifle-ma kartipa jarrwalun kartipa, nganta ngumpit too they bin havem ngumpit, wanyjika-nginyi-wayi, might be Darwinnginyi, might be karrayin-nginyi ngumpit, kartipala nyamu-lu karrinyani nyila-ma ngumpit-ma. Turlakap-ku-ma nyila-ma-lu. ‘Wali,’ ngulu-nyunu marnani, ‘Wanyjika-la-rlaa yanku?’ ‘Karlangkarla nyawa yanku-rlaa Warluk.’ Nyawa nyawa, karlangkarla nyawa na. Daguragu river, Seale River. Seale ngulu yani karlangkarla yawarta-yawung yawarta-yawung; ngulu yani. Warluk-kula-ma-lu karrinyani parlak-kulang ngumpit. Warluk-kula-ma nganta wajarra-la ngumpit parlak-kurlang, Mudburra-yirri-rni, Gurindji, Mudburra, might be Ngarinyman, Nyininy nyamu-lu yanani larrpa travelem kayirrak, kurlarrak, karrawarrak, karlarrak Pirlingarna nyampa. Warluk-kula-ma Partuwartu-la-rla yalangka-ma-lu karrinyani wajarra-la; wajarra-la ngulu karrinya na ngumpit miyat karu-walija — karra ngurrawiti-ma nyila na nguyina Warluk, Burtawurta yalangka. Kartipa-ma yani ngulu kaarnimpa kuya nyila nyamu-ngantipa night-camp yalangka yawarta-ma.

CHAPTER 3: THE KILLING TIMES

‘Well let’s make our camp here!’ They rigged up tents, flies, tarps, bough sheds and whatever else. ‘Alright, how about we stay here!’ Then they brought up horses and cattle from Timber Creek by boat. ‘Depot’ they used to call that place. They transported everything from there in the north. They brought horses for breeding, mares and stallions, and also some working horses. These were separate from the breeders. Then the same again with cattle — they had cows, calves and bulls; breeding animals to raise some stock. How they came to this place here by the river where they set up to breed animals, this is what I’m going to talk about. And I’m going to tell that story of how kartiya massacred the Aboriginal people of this country, everywhere all around here. There are still Aboriginal bones from the shootings that occurred west of here, up at Seale Gorge, Warlakula and east of here at Marungkuwarraj, everywhere. This is what I am going to talk about. Alright. Over on the east side of the river, at Malyalyimalyalyi and Lipanangku, they set up camp and got

themselves some guns. Those kartiya had a lot of rifles and they had men with them too, Aboriginal men. Where could they have been from? Maybe Darwin or Queensland — Aboriginal people who used to live alongside kartiya. They came to shoot. ‘Well,’ they asked each other, ‘where to go from here?’ ‘We can go up west to Warluk (upstream from Daguragu).’ Right here to the west they went on horseback, along the river at Daguragu, going to Seale River (Steven’s Creek). At Warluk, ngumpin mob lived as different tribes mixed together: Mudburra, Gurindji, Ngarinyman perhaps and Nyininy. They used to travel north, south, east, west. The Pirlingarna tribe as well. At Warluk they all used to live together and perform their ceremonies there. They had camps there at Warluk and Burtawurta. The kartiya went downstream with horses, to the same place where we used to have our night-camps when we were working on that country. Old yards near Warluk. (Photo: Brenda L Croft 2014)

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YIJARNI

Kuyangka-ma yayirlungkula, ‘Yijarni nyawa ngumpit ngulu.’ Yalanginyi-ma, tirrip. Nyilarrama kaput-parni purlurluj langa olabat yaluwu-ma kartipa-wu-ma, a ngumpit-ku-ma. Turlakap-warla, ngumpit-ma turlakap na. Turlakap warlartarti yalangka-ma. Nguyinangkulu pani might be yalangka Warluk-kula-rni, yalangka yard-ta. Nyila na kuya-kata yujuk pani Warluk-parni nyamu karrinyani yard. Yalantirl kuya-rla, nyila karrawarra nyamu kuya karrinyana ngawa, nyampayirla-yawung, mintaarraj-jawung yalangka now. Nyila nyamurla yard karrinyana yalangka-rni-warla turlakap, kaarnimpa nyawa nguyina ngurra-ma night-camp. Nguyilu yurrkyurrk marnani kamparri-jawung marlarluka-lu jaju-ngku, jawiji-lu, kaku-ngku nyampa-ku, ngunyarri-lu nguyilu yurrk marnani ngayiny-ju ngaji-ngku yurrkyurrk, yurrknginyi nyawa-ma-rna kamparlkkarra marnana. Turlakap-parla jalarni-marraj-ma wart ngulu yani kanimparra nyila-ma. Purunyjirri-la-ma kujarra kartipa. ‘Yanta-wula na nyunpula kujarra yarrulan kujarra. Yanta-wula!’ Nyampa-wu-kula nyila-ma-wula yani? Wart-ma? Kankapa yalangka-rni-warla Warlukkula yard-ta piyarti yalangka-rni-warla, yalangkarni-warla parrkartakarta-la. Kujilirli nyawa-kata — tuwutuwu — yapayapa, marlarluka turlakapnginyi warlaku-marraj turlakap panuwarra, nyanuny-ngurlu-rni ngurra-ngurlu kartipa-lu-ma nyanuny-jawung kuli-yawung nguyina kampitma kaarniin-ma rarr, Darwin-ngurlu-ma kujilirli wurlupupu yalangka-ma tuwutuwu. Jawi-warla nguwula kurrkakurrkakap kiyanani, jangkarni nyawa karra jangkarni jangkarni nganta. Yalanginyi-ma, tartartapkarra najawankari marluka-kari najawan kajirri tartartap chuckem wurrk warlu-ngka-rni, kutinyi, more-kari, tartartap yapayapa-ma nyila-ma tartartapkarra chuckem yalangka-rni warlu-ngka. Well kurrkakap-parla nyila-ma ngumpit-ma kula putem nyanawu jipij properly way najing, kuyarni-warla nguyinangkulu kamparnani; purtuj kamparnani warlaku-marraj. Kamparri-jawungma ngumpit-ma nyamu-yinangkulu kujilirli panani

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kartipa-lu-ma, kula-yinangkulu yuwanani kurrkungka. Kamparri-jawung-ma nguyinangkulu yuwanani kurrku-ngka jirri-ngka. Kuya-rni-warla leavem, kuya-rni warlu-ngku fire can burnem jiwirrik, nyila-ma, najawan tartartap, kankayit kaarrampa yawarta-ma kaarrampa ngulu-rla yawarta-ma kiyani kaarni kuya. Nyawa-ma-yilu yurrk marnani kula ngayu pirringkal yuwani, yurrk. Kaarni kuya yawarta-ma, turlk-kaji-ma nyila-rni, parnngangka jaarlta turlk-kaji-ma karlarni kuya-marraj. Yikili nyila-ma nguwula; nguyinangkulu tartartapkarra-ma yawarta-ma kaarniin tartartap kaarniin kankayit kankayit.

CHAPTER 3: THE KILLING TIMES

Violet Wadrill describes the massacre, which occurred at the yards near Warluk, to her granddaughter Leah Leaman. (Photo: Penny Smith 2014)

They went down there and heard voices calling out. ‘True! There are blackfellas here!’ Then they camped the night, that lot of kartiya. Early in the morning they ambushed people there and shot all the ngumpin there. They shot the whole lot of them right there at the yards at Warluk. You can go there and see where the yards are today.

had been killed off like dogs from their own country. White people, with their violence and aggression, had come down from Darwin and massacred people. They just left them there, dead on the ground.

They used to tell me this story: my grandfathers, great uncles, great aunts, great-great grandparents and my father. I’m passing on here what they told me. They shot everybody, perhaps on a sunny day like today. Then they went back down to the river. But in the afternoon, two of the kartiya returned.

The two men heaped up wood until there was a large pyre. Then they dragged them one by one — an old man … another woman … another man, dragging them across. They threw them all on the fire. They didn’t bury them the decent way. They just threw them on the fire and burnt them like dogs. In those times, they would just burn those ngumpin where they shot them, not put them up in tree platforms. In the old way, ngumpin used to put their dead on platforms in trees to protect them and let their spirits finish up properly. There was nothing like that; they just piled them up! Let the fire burn them till they’re done! Another body was dragged along.

‘You two young blokes go back!’ Why did they go back there? What for? They went up river to the same place near the yard, that very clearing where the dead bodies remained: children, grown men and women who had been shot dead en masse. They

The horses were tied up a little further to the east of the burning fire. They told me this story. I’m not making it up. The horses were tied up on the eastern side and the rifles were in the saddles. To the west, bodies were still being dragged onto the heap.

All around there, where that waterhole is on the eastern side and waterlilies grow, that’s the place where it happened. They shot them there where that yard is. Later it became a stock camp there for station workers.

37

YIJARNI

Yarrulan kujarra ngumpit kujarra nganta nguwula yani kankayit nguwula yani, paraj nguwula punya yawarta-ma nganta. ‘Ya kutinyi, kutinyi, kutinyi!’ Nyawa wiit karra-rla yawarta, parnnga-yawung, saddle-jawung karlarrak-ma-wula nyanya. ‘Kartipa kujarra there. Kujarra nguwula. Nyampawula manana nyila tartartapkarra kangana?’ Tartartap jintaku kangkuwarra, warlaku-marraj, waj kuyangka na ngarrka. ‘Warta ngumpit, ngumpit, dead body!’ kuya; kurnkalkal-nginyi warlartarti-nginyi, kutinyiwarla, kutinyi. Kutinyi tartartapkarra kangku-rrawula kutinyi,’ jintapa-kari tartartap karu chuckem yalangka warlu-ngka, heap nyila-ma fire-ma kankula warlu-ma woodheap-marraj-ja yalangka chuckem, tartartapkarra nyanpula-ma. ‘Kutinyi!’ Nguwula yani karrayarra-rni kankayit, nguyinangkulu nyila-ma kartipa-ma karrayin-ta nyangani yarrulan-tu kujarra-lu, karrap-parla nganta: lawara. Nyawa-rni turlk-kaji-ma-wuliny nyawa karrinyani saddle-ta, saddle-ta, nyilama yawarta-la nyila-ma-wula karlampa marlarl karrinyani. ‘Wali, kutinyi na,’ karrap nguyinangkulu nyanya, tartartapkarra-la, purrp. Yalanginyi-ma nguwula mani yuka; yuka-warla puntanupkarra, warrwa nyampa, kanyjupal-nginyi lightem nguwula mani, purtuj. Lightem-parla purtuj-ma nyanpula-ma karrayin, kurlarnimpal-a, kayirnimpal-a, kalu, marlarrakanta jalk-jawung, karrayin-nganang imin come up now. Nyila-ma-wula kartipa-ma karrinyani karrap karlampawuk-parni, waninya nyamu-yinangkulu nyila purtuj jiyarnani nyampayirla-lu warlu-ngku. Kuya-wu na, kuya-rla karrinya kuyangka-ma paraj punya nguwuliny, kaarniin jalk-jawung, nyila-ma ngumpit-ma kujarra-ma, well marlarl nguwula mani kuyangka-ma kula nyatparra-wu. Kankulak nguwula karrinya nyila-ma kartipa ngu handsup. Well, yalungku-ma kula-wula pina handsup-ma, nyampa-ma nyila-ma, nyila-ma-yinangkulu yani. Kajuparik-parni, jintapa-kari wararra warrwilirli kankula-la wawu, jintapa-kari warrwulirli kankulala wawu, nyawa warnta, karna-yawung-parni. Nyila-ma nyampayirla-ma fire-ma jiyarnani ngu

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nyila-ma nguyinangkulu yani. Wumara-lu jurtakik killem nyila kartipa-kari jurtakik. Tartartap warlungka chuckem, purr kujarrap-parni. Nyanpula-ma-wula wart yani, wartuj na nyanpulama nguwula yani, might be Warlakula-yirri, wanyjika-nga? Might be kanimparrak, might be karlarrak, nguwula yani. Nyila-ma, somebala-ma kuya na, they bin getem too, kartipa-lu kula panani jaminpurra-wu turlakap-ma, nguyinangkulu kartipa-ma wungani too, kuya-rningan. Yilmij, nyila-ma-yinangkulu kujarra wunya jarrwaj nyila-ma Warluk-kula-makata nganta. Kartipa-ma nyila-ma kaarnimpa sidanibat bossma nyarruluny liwart Nyawa-ma-wuliny juny na. ‘Wanyjika-rla-wula nyila yangbala kujarra, yarrulan kujarra nyamu-wula yani murla kankarra.’ ‘Aaa might be nguyinangkulu ngantuku miyat-tu pani?’ ‘Nah najing nyila-ma-wula yanku kaputa-la-piya. Kaputa-la mumpa-la tirrip.’ ‘Wali yawarta manta-wula kaput kankarra kujarra yanta-wula kankarra.’ Kankarrak, yurrk tubala kurntitirn-jawung-pa-ju jamana yurrk, kurntitirn-jawung nyila-ma yawartayawung-ma yurrk-parla, yawarta-ma findem tirrktirrk-kula. Kuya-ma, jijily paraj yawarta-ma tie-em up punya warlu. Kuya-rla, might be nyampa-nga, might be but half-one kuyany — elastic boot purtujnginyi. Ngarrka na mani nyawa nyawa nguwula tampang, nguyinangkulu nyawa mirlarrang-nginyi. ‘Yijarni, tampang. Well, kula nyatpa-wu-rla,’ nyilama-wula wart yani kartipa-ma. Ngumpit bin get killed big mob, jarrwalun tubala kartipa bin get mirlarrang again, karna. Yalangurlu-ma nguwula yani, nguwula yani murlung-kata lawara, kujarra nguyinangkulu punya jarrwaj, nyila, nyila-kata jintapa-kari-ma.

CHAPTER 3: THE KILLING TIMES

Two young men followed the river downstream and found the horses. ‘Hey, hang on!’ They saw the horses with saddles and their tails swishing. Then they looked further to the west. ‘Two kartiya there! What are they doing, dragging something?’ A body was being dragged across like a dog. The kartiya threw it on the fire and that’s how they recognised it. ‘Argh, ngumpit, ngumpit, dead bodies!’ they exclaimed, ‘They’ve killed them. It’s a real massacre. Wait on, let him go.’ The next body was of a child. The fire was like a wood heap in the way it was stacked up and the two kartiya kept dragging the bodies over. ‘Wait a minute!’ The two ngumpin moved in. From the east they were watching the kartiya, who didn’t notice anything. Their guns were in the saddles on the horses. The kartiya over there were unarmed. ‘Well, wait on now!’ They watched them drag the rest of the bodies over. Then the two kartiya took some grass, maybe spinifex, and lit the pyre from below. The fire started burning. Holding their spear bundles ready, the two ngumpin kept coming in from the east. One moved along north and the other along the south. The two kartiya stood and watched, facing west where their fire was burning those people.

Aboriginal people. Ngumpin used to kill kartiya too. It was revenge when they killed those two at Warluk. In the meantime, the boss was back at the kartiya camp, waiting for them to return while the sun was going down. ‘Where can those two have got to? Perhaps the blackfellas got them.’ ‘Nah, they’ll be alright; they’ll come back by night. Tonight when it’s dark they’ll come back to camp.’ ‘How about in the morning, you two take horses to meet them upstream.’ They set off following the tracks made by the horse’s shoes. They kept following the tracks until they found the horses tied up there. Their hearts jumped a beat. Then they found the fire and something like an elastic boot that was half-burnt. With this came the realisation. ‘They’re dead! They’ve speared them!’ ‘Well, there’s nothing we can do now.’ So they went back. Well, many ngumpin were killed there, and for that, two kartiya received a spear. Realising their men had been speared, the other two kartiya returned to camp. That’s it for that story but there’s another to tell.

They were standing just like that, when suddenly they spotted the ngumpin, who were standing there with their spears hooked up. The kartiya put their hands up but those two ngumpit didn’t know what hands up meant. They went in closer and the first one took aim and hurled a spear. It was a straight shot. He got him right in the chest. The other ngumpin hooked up a spear and got the other kartiya in the same way. They fell flat with the spears still stuck in them. The two ngumpin both went over to them. With a stone they struck first one kartiya to the back of the neck, and then the other. Then they dragged them over to the fire and threw them on top, burning both of them. The two young fellas ran away then, maybe to Warlakula in Neave Gorge, or elsewhere, downstream perhaps, or up west. That’s how ngumpin would sometimes get their own back. It wasn’t all one-sided with just kartiya killing

39

YIJARNI

Seale Yard

J

intapa-kari-ma nganta wart na ngulu yanani nyawa kankulupal karlarnimpal karlarniin wanyjika-nga. Might be Seale Yard-mayin somewhere yalangka. Jintaku-lu-ma ngumpittu-ma nganta panani ngu nyampayirla ngarlu pirntirrpirntirrp. Kula-lu-ma ngu nganta ngumpitta kartipa-lu-ma paraj punya, paraj, nguyina paraj punya yalungku-ma ngumpit-tu-ma. Nyawa horse-jawung ngulu yanani. Nyantu-rni nguyina purlurluj waninya nyila-ma ngumpit-ma nganta aa. Partarti jumtu nguyina mani, nguyina mani nyilama ngumpit-ma nganta nguyilu yurrk marnani. ‘Nyurrulu-kata ngunjinangkulu kujilirli-ma pijangkurra-ma yuwani murlamurlarrik ngu ngumpitma miyat-ma. Ngayu-ma, ngayu-warla nguyinta pija-ngkurra yuwarru.’ Kuya-marraj, kuya-ma marni ngu, nguyina marni nyila-ma kartipa-ma. ‘Nyurrulu-rni-ma, ngunjinangkulu ngayiny-ma nungkiying-ma tampatampang pani. Ngayu-warla tampang parra-yilu!’ kuya. Jurntu partarti nyantu-ma nyila-ma ngumpit-tu mirlarrang imin havem bundle, marlarrakanta karrwarni ngu. Jalk mani wararra missedem, nyantu ngu turlwak nganta, mankij nyantu-ma nganta, mankij nganta-rla nyampayirla-ma, mirlarrangmarraj turlwak, purruly, more-kari warrarra, kula-yina wungani jutu najing next time-ma properly-one, ngurla aim im kiyani rifle-jawung na, warrngarlap pani nyila-ma ngumpit-ma nganta turlwak.

40

A

nother happened up around Seale. West from here on the other side of Seale Yard — somewhere around there. One ngumpin was out cutting bush honey. The kartiya travelling by on horseback didn’t notice him, rather he sighted them. He was all by himself but this man jumped out and surprised them. He made a fighting ground for them — the old people told me about him — and he started challenging them. ‘All of you, who’ve massacred our best hunters and our ceremony men, I’m going to finish you off, all of you!’ Just like that he was talking to these kartiya. ‘You’ve killed my countrymen. Come on, why don’t you kill me too!’ At the fighting spot, the man had a bundle of spears. He hooked one up, threw it and missed. Then a shot rang out. He ducked the bullet just like he was ducking a spear. The next one missed him too. He threw another spear but wasn’t aiming straight. The next would be better … Then a bullet hit him and he fell down on his back, shot dead.

CHAPTER 3: THE KILLING TIMES

Tartarr (Blackfellows Knob)

Y

alanginyi-ma, bullock-ma nguyinangkulu letem go kiyani murlangka bush-ta, ngulu breed up karrinya jarrwa na. Kayirnimpa nyawa, nganayirlala Daguragu-la kayirnimpa kuya kaarnimpariny, Tartarr-warla ngarlaka-ma nyila-ma Blackfella Knob, Tartarr, kaarnimpa paddock-kula-piyarti ngantipanguny dinner-camp, yalangka ngulu paraj punya bullock-ma. Jarrwaj ngulu wunya; jarrwaj, jawurra, jawurra kartipa-wu. Alright ngulu panani wajawajalp na jintaku ngulu nganta partaj-ma yuwani; warungkawarungka wilangarna nyila-ma ngumpit-ma; warungkawarungka — wilangarna. ‘Nyangka-yi na kartipa, nyamu … ngaja-ngalangkulu kartipa-lu paraj pungku,’ kula yikili tumaji nyawa nguyina kanyjal kartipa nyawa-ma-lu kaarniinkarra. ‘Nyangka-yina ngurnalu wajawajalp panana. Kurlarra ngurlaa kangku murlangkurra, kankapa might be Lawi-ngkurra.’ Jarrwalun ngumpit too jarrwalun nguyina, marlarluka-yawung, kula yangujpa miyat-ma nyila-ma. Paraj punya ngu nyila-ma kartipa-ma, ngana ngumpit-ma nganta. Kankulupal double-tonguema — nganta kuyangka-ma nguyina nyangani kartipa-ma. Kula-yina nyila-ma marnani sing-out, warungkawarungka; nganayirla-marraj? Nganayirla murlangka warungkawarungka? Nguyina marnani nganta showem-bat na kuya: aa aa, aa aa kuya imin jaru-yawung-kulu nyamu-lu karlirli walilik yanani ngumpit kartipa nyilarra. Kuyangku nguyina marnani nganta takataka-yawung, kula-yina na marnani nyila-ma ngumpit-ma. Karrinyani ngu.

A

fter that, kartiya let all of the cattle loose and they bred up until there were a lot of them running around in the bush. On the northern side of Daguragu, there’s a hill called Blackfellows Knob. There’s an old fence line there on the eastern side where we used to have our midday dinner camp. Ngumpin used to spear cattle there, stealing from the kartiya. They were cutting up a carcass once with one man higher up as lookout. This man was completely deaf. ‘Watch out or else the kartiya might find us.’ It wasn’t far from there to where they were camped. It was on the same side of the river. ‘Listen to me now, let’s drive these cattle out and take them south and upstream a little bit, maybe to Lawi.’ There was a huge gathering of men and some old people too. The man who spotted the kartiya was a deaf-mute. He saw them but didn’t call out because he was mute. He pointed them out, letting his people know while the others below were following the hill around. He didn’t call out to them but used sign language. The kartiya were moving right around, forcing the ngumpin up the hill. From on top the ngumpin could hear them starting to fire shots. That’s when they fled. In those days, the young blokes were excellent runners. They didn’t get weak from too much salt, grog or anything that makes people sick today.

Walilik na ngumpin-ma karlirli na kartipa-ma. Walilikwarla kankulupal nguyinangkulu turlk, nyarlk pani, partaj-nginyi-ma; turlk-ma-lu kurru nyanya nyilama. Rarrarraj nyarrulu-ma ngumpit-ma yarrulan nyamu-lu karrinyani rarraj punyu-rni ngumpit kamparri-jawung Gurindji bush-ngarna miyat, kula nyampa-ku, nyampayirla malyaly yuwani jalarnijalarni, tumaji nyampa-ku now, salt-kulu nyampa-ku wankaj-ju grog-kulu wankajirrik ngulu.

41

YIJARNI

Tartarr (Blackfellows Knob). (Photo: Brenda L Croft 2014)

Rarrarraj kurlangkurla yalangurlu Blackfella Knob Tartarr-ngurlu, kaarnimpal-a kurlangkurla short cut kuya kankula wumarawumara nyila-ma. Nyarruluma yawarta-yawung kartipa-ma pilapila-ma partartap-partartap-partartap nyarrulu-ma footwalk, rarraj. Karna-ma nyila-rni-ma marlarrakanta nyilama-lu bullock, bullock-ma nguyinangkulu wanyjani parik kanyjurra pilapilapilapilapilapila nyarrulu-ma jawurruk, parntara nyila yangkarra-warla nyila. ‘Kankulupal Lawi-ngka!’ Lawi-ngka martmart nyarrulu-ma kanyjurra tarnan-parla they bin go. Jalkjalk-jawung na. ‘Don’t go!’ Kartipa boss-one, ‘Don’t go near, otherwise we’ll get a spear,’ kuya ‘Don’t go, ngaja-ngalangkulu wungana,’ kuya. Kuya nguyinangkulu wuukarra karrinyani. Jei never bin gijimap rarraj yawarta-yawung-kulu najing nyila-ma. Horse can gallop, you know, but nyarrulu-ma, ngulu karrinyani good runner again yalurra ngumpit-ma rarraj punyu.

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The ngumpin ran away southwards, away from Tartarr. They went downstream a bit and then cut across the rocks. The kartiya were chasing them on horseback, galloping like mad. The ngumpin were on foot, running for their lives with their bundles of spears but leaving the stolen cattle behind. The kartiya chased after them downhill along a little creek. ‘Up to Lawi now!’ The ngumpin stopped there in the dry creek and hooked up their spears. ‘Don’t go,’ the kartiya boss was saying. ‘Don’t get close otherwise we’ll get speared.’ They were frightened of the ngumpin. The horsemen never caught up to them, so a lot of them got away. A horse can gallop but those ngumpin were very good runners.

CHAPTER 3: THE KILLING TIMES

Wirrilu (Blackfella Creek)

N

yila another-one-ma right jintapa-karima. Nyawa karrawarra. Nguyilu showem jayinya too this time-ma. Nyawa Jinparrak marru, Jinparrak-ngurlu kaarni Seventeen Bore, Seventeen Bore-ngurlu kurlangkurlak, nyamu yanana paddock nyila, nganayirla-yirri Ngangingkurra, karrayin nyawa Number-Four-nginyi.

Number 17 Bore. (Photo: Brenda L Croft 2014)

Wirrilu-warla nyila-ma pinka-ma head of it, yalangka najawan-ma nguyinangkulu turlakapma pani; ngulu pani bullock-parningan jawurra yalangka-ma nganta. Nguyilu showem too dijan nyila-ma-yinangkulu jakarrjakarr manani wumarawumara-yawung-kulu nurtnurt nyila-ma ngumpit-ma tampangtampang. Blackfella Creek nyila-ma. Wirrilu Creek Number Four-nginyi nyamu karlangkarla na jawuku-la na; nyila-ma palangari-la. Nguyinangkulu paraj nyanya, ‘Nyaa, nyaa, ngumpit-tu might be jawurra pani, jawurra nguyinangkulu pani bullock!’ Ngulu wunya jarrwaj jawurra. Ngumpit kartipama walilik na walilik-ma kartipa-ma. Najing, turlwak-kulu-rni, kuyangka-ma-lu turlwakma kurru nyanya. Kurlarnimpa kula kajuparik nyila-ma kurlarnimpa ngarlaka-ma nganayirlama Ngangi-ma, Ngangi na ngarlaka Number Seventeen-ta kaarnimpa kuya, kankulupal ngarlaka Ngangi nyawa Yiparrartu nyamu nyawa kurlarnimpal yani. Yiparrartu na — Dreaming karrinya kutitijkarra.

Located on Wave Hill Station, Ngangi is the hill where people ran to escape the bullets of the massacre on Blackfella Creek. (Photo: Brenda L Croft 2014)

A

nother took place here to the east. I was shown this place too. From Jinparrak homestead east there is Number 17 Bore. From Number 17 there’s a fence line running south to Ngangi. Coming back west of there is Number 4, and from Number 4 there’s a river. At the head of it is another place where they shot a lot of ngumpin. It was the same thing again; ngumpin were killing cattle. I was shown where kartiya had covered dead bodies with stones — Blackfella Creek just where the head of the creek is, west of that blacksoil plain. They came upon the ngumpin there. ‘Look here! They must be stealing our cattle!’ They were spearing the cattle. The kartiya came and surrounded the ngumpin. There was no hope; they were only going to shoot. The ngumpin started hearing shots. South of there, at a considerable distance, is a hill called Ngangi. It lies on the southern side down from Number 17 Bore and on top of Ngangi is the Emu Dreaming; it’s where the emu stood and stopped.

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Ronnie Wavehill Wirrpngayarri indicates to Helma Bernard, Rob Roy, Peanut Pontiari and Steven Long the direction where Aboriginal people ran from Wirrilu to Ngangi to escape early colonists. (Photo: Penny Smith 2014)

YIJARNI

Nyarrulu-ma rarrarraj palangari rarraj, rarraj, rarraj ngumpit nyamu-lu karrinyani rarraj. Yalungku-ma yawarta-yawung-kulu-ma jei bin trai wandi gijimap — lawara lawara, ngumayi, ngumayi-rni, ngumayi-rni, couple jei bin get shot, yalangka-ma turlakap nguyinangkulu panani; somebala nyila marlarluka yanani rarraj, kula-lu punyu, nyila-ma yirrap-ma nguyinangkulu kayi pani yawarta-yawung-kulu, kankulupa titititititi partapartaj ngarlaka-la, nyarrulu-ma Ngangingka. Najing na jalkjalk-jawung na liwart la olabat. ‘No, no good we go, ngaja-ngalangkulu wungana mirlarrang-kulu; ngulu nyilarra-ma kulikuliyan karnaaji ngumpit-ma,’ kuya.

(Above) Wirrilu (Blackfella Creek) where stones were piled on top of people where they fell after being shot. The stones are still in evidence. (Photo: Brenda L Croft 2014) (Right) Biddy Wavehill Yamawurr addresses the spirits of Gurindji ancestors at Wirrilu (Blackfella Creek), lamenting their violent and untimely deaths and asking for safe passage through the area. (Photo: Penny Smith 2014) (Top far right) Paddy Doolak, Ronnie Wavehill, Thomas Monkey, Peanut Pontiari and Steven Long describe the massacre which occurred at Wirrilu to Gurindji ranger Ishmael Palmer. (Photo: Brenda L Croft 2014) (Bottom far right) The resting place at Wirrilu of Gurindji children who were tied up with wire by the early colonists and dragged behind horses until they died. (Photo: Penny Smith 2014)

44

The ngumpin at the creek went running across the plain, running the way they used to be able to run. The others on horseback tried catching up to them, but they couldn’t. They followed them, shooting from behind. Some of the old people couldn’t run so fast and got shot. The kartiya kept chasing the others all the way up onto Ngangi. There the ngumpin hooked up their spears and waited for them. The kartiya were saying, ‘It’s no good. We can’t go, otherwise those blackfellas will get us with their spears. They’re dangerous and they’re right here to the east.’

CHAPTER 3: THE KILLING TIMES

Jurlakkula (Nero Yard)

N

yila najawan-ma, najawan, kankarra murla nganta nguyinangkulu purlurluj waninya nyawa Nero Yard; nyawa kaarnimpa Jurlakkula kurlarnimpa nyawa kankulupa ngarlaka jintaku karlarra-warluk palangari-la, kankula murlangka run gate-ngurlu you can look kurlarnimpa Jurlakkula-ma karlarrak-ma wanbala ngarlaka; tank-marraj, im jidan karlarra plain-ta nyila-ma ngarlaka-ma. Yalangka nguyinangkulu purlurluj waninya nganta ngumpit-ma ngumpit-ku-ma aa kartipama ngarlaka-yirri. Nyampayirla nyampayirla maitbi-nga ngulu bullock wunya … kuya nguyilu yurrk-parla marni … partajpartaj ngarlaka-la nyila-ma ngumpit-ma. Kartipa-ma kanyjupalnginyi kayirnimpal-side wansaid jei bin jidan. Kankula turlwak yartuyartup nganta. Jarran jei bin have big go nganta. Kanyjurra warrarra purruly, aa kutirni, ngumpit mixed up nyila-ma nganta ngumpit-jawung mixed up, ngumpit wanyjinginyi-wayi might be karrayin-nginyi maitbi kaarniin-nginyi, kartipa-livin-bugger. Turlakap-kula-ma, ‘Kutirni!’ Jintaku-lu-ma nganta, ‘Ngaja-lu yanku get-out-parla!’ kuya, jalk mani mirlarrang-ma nyila-ma, warrarra-wu jalk mani wartan-tu manana, nganta ngitij mani ngu. Kirt, kutirni, lutuk kurlumurru, kurlumurru nyilama kurlumurru-ma mirlarrang-ma nyila-ma. Kurlumurru-ma ai gotem na kuyany-kata ai gotem jeya kurlumurru. Jalk mani ngu lurtu, nyawa-rla tarn pani-ma nyawa na kuya. Kuyangka-ma jei bin warrarra-wu nyantu-ma warrawarrarra jintaku yirrk jayinya ngu. Yii, yii ngarung-parla-ma, murlangka come out nyampayirla shade-ta, binij, onebala gone. Soon as they bin look onebala imin getem mirlarrang, nyilarra-ma rarrarraj ngulu yani wart, murlangkurra kaarniinkarra imin jipij here, nyila-ma ngumpit-ma.

Y

et another one was an ambush up at Nero Yard. From the run-gate at the Top,2 looking south, you can see a single hill that is shaped like a tank. It’s called Julakkurla. This hill is on the plain to the west of the others. This is where kartiya ambushed some ngumpin. And what for? Maybe for stealing cattle; that’s how they told it to me. Those ngumpin fled up the hill while the kartiya stationed below on the northern side, shot up the hill. The ngumpin were up there ducking down to miss the bullets. They had a big battle there. Spears were aimed and missed. Down there, the kartiya … hang on, kartiya and ngumpin together. Those kartiya had ngumpin with them — I don’t know where from — maybe Queensland or maybe from somewhere up here, ngumpin buggers living with the kartiya. Under fire, one ngumpin called out, ‘Come on or else they’ll get away.’ He hooked up his spear and aimed. Then he hooked up another spear. He broke the spears, making them good and short. Kurlumurru is what they call that kind of spear. (I’ve got one here somewhere.) Anyway, they hooked up the short spears and sent them straight down — couldn’t miss! The first one aimed and hit a kartiya right in the belly as soon as he came out from his hiding place. One down! As soon as the other kartiya saw him get speared, they all went running away. Towards here, to the east is where they buried him.

45

YIJARNI

Nyawa kuya-rningan Warluk-kula karlangkarlayit nguyinangkulu warlartarti yuwanani ngumpitma Warlaku-la. Kula wanyjika nguyinangkulu kujilirli yuwanani ngumpit-ma. Kuya-ma wayi punyu-warla kartipa come up another place, ngurra-kari-nginyi kujilirli yuwanuwarra turlakap ngumpit, nyanuny-ngurlu ngurra-ngurlu. Kuya-ma kula punyu, nyamu-lu panani turlwak panani nguyinangkulu yanani jawurrap nyamulu nguyinangkulu bullock-payin-ma nyila-ma, yalanginyi-ma turlakap nyila-ma kula-nyja-ma warlartarti kujilirli. Kula wanyjika, nyawa kurlarnimpal kankulupal pamarr kurlarra-ma nyawa Wulupu-ma Hooker Creek, nyila-ma nyila-ma shootimbat-nginyi karrawarrak karlarrak, kanimparrak karrayarra nyawa Yilyilyimarri kula wanyjika kayirnimpala nyawa walik-kujarra nyawa alright-karra Pirlimatjurru, yalangka kula-lu yanani kartipa-ma jurru Ngarinyman-ma ngulu, karrinyani yalangkama safe, tumaji kula yalangka-ma yawarta-ma can’t go through. Yalangka ngumpit-ma jei bin jeya nyawa kurlarnimpal-a kankulupal-a Kartangarurru Pirlingarna nguyinangkulu kartipalu-ma. Kula likem manani: turlakap. Nyila nyamuyinangkulu yurrk kiyani ngayu, nyawa na startem-ma, nguyinangkulu turlakap-ma panani nyanuny-ngurlu-rni ngurra-ngurlu. Nyampawurla, nyampawu-ja-rlayinangkulu ngulu turlakap panani, waku kula nyampawu-ja because kartipa bin come up run in findem ngumpit big mob blackbala langa murlangka janyja-ka. Jei bin habta shootem-bat, kula-lu kuyany ngumpit-ma karra murlangka-ma jalarni-ma, ngali where you an me Daguragu-la walik-kujarra miyat na Yarraliny-ja Nitjpurru-la nyamu-lu karrinyani; kujilirli yuwani, kujilirli kamparrijang-ma ngumpit-marlangakarra more than thousand breed up-ma but half of them gone, million, million, million; no good I talk thousand — million, million, ngumpit: pakarli, miyat, warlartarti yuwani. Kula-rla-kata yijarni, ngumpit-ma kuyany, shortenem pani ngu turlakap nyanuny-ngurlu-rni ngurra-ngurlu, kartipa-lu-ma.

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At Jurlakkula it happened the same way as at Warluk. They just massacred a whole lot of Aboriginal people. Is it right that kartiya come from another place and wipe out people on their own country? That kind of thing can’t be right! They were shooting people just for having taking some cattle. Their punishment was to be shot dead. Everywhere they used to do this, here to the south and up on the rocky country. Ngumpin survived the shootings at Wulupu, Hooker Creek, to the east, west, and lower down on the Victoria River. They were alright there at Pirlimatjurru; Ngarinyman might have been safe, because horses couldn’t get through some of that country. But across the south on higher country, Kartangarurru and Pirlingarna, ngumpit were just shot by kartiya. Kartiya didn’t try to like ngumpin. They just shot them. What I’ve recorded here, well that’s how they started off. They just massacred them on their own country. And what for? Because kartiya came and found a big mob of ngumpin living here on this country. They had to shoot them. Aboriginal people weren’t always as few in number as today; there were plenty of people at Daguragu, Nitjpurru, Yarralin. Wherever they lived, they were shot in the early days. There were thousands, but half of them are gone. There used to be lots of women and men and they slaughtered them all. They cut them down on their own country.

CHAPTER 3: THE KILLING TIMES

Yurruj (Burtawurta)

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intaku-ma alright najawan-ma, nguyilu yurrk marnani karlangkarla nyawa, ngulu yanani nganta nyanawu Seale River murlangurlu-rni kaarniinkarra, you go this way now karlangkarla kankula nyawa now big mob ngumpit bin Burtawurta-mayin kanimparra Yurruj-ja, tubalama yarrulan-ma nganta karrinyani, nganta nguwula panani dig up … ‘tungkurlp, tungkurlp, tungkurlp,’ bell they bin hearem horse gotem horse-bell you know ‘tungkurl, tungkurl.’ ‘Yawarta!’ Get up nguwula yani. ‘Ayi!’ Kuyangku-ma nguwula nyanya yawartayawung kartipa, kartipa jarrwalun, ‘Kutirni, kutirni, jak nguwula waninya, wulaj nguwula karrinya, karrap nguyinangkulu nyanya nganta kayirnimpal-a, karlangkarla past. Jarrwalun ngumpit bin jarrei, might be langa yirimuri-la ngurra-ngka yirimuri-ma-la yirimurima ngungantipa night-camp nyawa nyamu-rla Yurruj-ku Junction, kankapa karlarnimpa, Yurruj Junction-ma kanimparra kankarra kuya-warla, yirimuri-ma yalangka-rni ngulu-nga miyat kayirnimpal-a-nginyi nyawa-ma nyila-ma horsejawung-ma ngulu yanani. Jei bin havem canteen na, ngawa yalungku-ma kartipa-lu-ma canteen kujarra, pack nyampayirla swag everything, rifle-ma nganta kula yangujpa yalangka-ma nyampayirla-la-ma packsaddle backpack-kula-ma tumaj jei bin havem. Bulletpurrupurru. Kula nyampawu nyila-ma warlaku ngumpit-ku turlakap-ku panu-wu kujilirli yuwanuwu — wartiiti! Nyanuny-ngurlu-rni ngurra-ngurlu, turlakap. Nguyinangkulu kayi pani nganta, get off, pull up.

Ronnie on a site visit near Yurruj. (Photo: Elise Cox 2014)

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lright, another story they told me occurred here at Seale River. It’s to the west on this side of the river. There, downstream past Burtawurta, at Yurruj, two ngumpin were looking for bush honey and they heard the ding, ding, ding of a bell. Horses had bells. ‘Ding, ding.’ ‘Horses!’ The two men got up. ‘Hey!’ Just then they saw a large contingent of kartiya travelling along on horseback. ‘Wait on!’ The two of them dropped down into hiding and watched as the kartiya went past. They were heading north-west. A lot of ngumpin used to live around there, probably where that sandy ground is, and where we used to have our stock camp. It’s upstream, west of Yurruj junction. All around there is a lot of sandy ground both upstream and downstream. Along the northern side is where the kartiya went past with their horses. The two kartiya were carrying canteens with water, packs, swags, rifles and other things. They had loaded a lot of stuff on packsaddles and backpacks. They had bullets too. For no reason, kartiya were committing these massacres, killing ngumpin like dogs, and on land which had only ever been theirs. Anyway, the two ngumpin shadowed the kartiya until they pulled up and dismounted.

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‘Aa murlangka-rni na karru-rlaa — camp,’ nyila kartiya imin talk. ‘Murlangka yuka ngurla jarrwa yawarta-wu nyawa. Murlangka na we can get off!’ Takem out-karra packsaddle takem out saddle, riding saddle. Hobblem that yawarta horse-tailerma hobblem-karra, marntaj. Aa nyanpula-ma nyila-rni nganta karrap nganta yalungku-ma youngbala-lu kujarra-lu karrap nguyinangkulu nyangani walik-ngurlu, might be manyja-ngurlu. Takem-out takem-out-karra blanket bedroomkarra, havem-bat mangarri-warla nganta. ‘Yu marntaj, nyawa-ma-wula ngurra karru. Ngali go wart ngurra-ngkurra piyarrp langa olabat,’ kuya. ‘Titititi kurlampa tuwa langa olabat.’ ‘Nyawa-ngurlu kartipa-ma kayirnimpa karrinyana kankulupa. Ngulu ngurra jurntu mani.’ ‘Wayi? Wali!’ Lakurrumaj, kurrupartu more-parni, mirlarrang-ma-lu mani marlarrakanta-nginyi-ma lakurrumaj marrimarri mirlarrang-ma. ‘Nyawa yanta-lu bundle-bundle-jawung mirlarrangjawung.’ ‘Wanyjika-rla?’

Waterhole near Yurruj. (Photo: Elise Cox 2014)

They bin look ngulu nyanya ngunti kaputa-la-waju, ‘Nyawa na. Wali, nyangurla-warla purlurluj-ku?’ ‘Kutirni, karru-rlaayinangkulu ngalinguny way yumi, waringarri wayi kuya,’ nganta-rla-nyunu marni. ‘Kaput makin-ta-rni purlurluj wankurlaayinangkulu makin-jirri-rni. Murlangka karru-

rlaa, karru-rlaayinangkulu, na na kurnamirnti-la ngurra-ma! Marntaj kula-ngalangkulu nyangku!’ ‘Yu!’ Ngulu karrinya makin yalangka-rni, kurnamirntila, pirnti-ka; nyila-marraj-parni. Kurlarrak maiti, makin karrinya ngulu karrayarra, rangkarr na, kiyarri jirrp kuyangka tulituliny that lot ngumpit. ‘Waliwali, tulinytuliny yanta-lu tuliny!’ Aa, before that one, nguyinangkulu yunparni first time, makin nguyina kartipa-ma. Yunparni, taparung-nginyi-lu warlartarti, warlartarti. Kuyakata kuya nganta. Taparung-nginyi-lu nyamu-lu yunpawu nyila; yunpawu na imin kuya makinku makin, before-nginyi that overtime nganta, makin-ma dinner time get up, or purunyjirri-la. Yalanginyi-lu, pelican-nginyi-lu nguyinangkulu yunparni makin-paj kartipa-ma. Nyawa-ma-yi-lu yurrk marnani ngumpit-tu; kula-rna ngayu jalarni murlangka pirrinykal yuwanana; yurrk-nginyi nyawa-ma kamparlkkarra ngurna marnana. Kaput-parni, ‘Yijarni nyawa-lu-ma nyila-ma makin-paj marrimarri,’ nyawa-ma mum-kularni kutirni, kutirni, kutirni mum-ma karrinya. Nyarrulu-ma warlmayi-la, warlmayi-la, warlmayila warlmayi-la-rni walik like where they do-em waringarri-la kuya-marraj. Ngulu yanana na kayirniin kurlarniin, karrayin, karlayin warlmayi-la warlmayi-la jalkjalk manani nyila-ma olabat, comin in na yamak-kulu-rni. Nyila-ma-yinangkulu makinjirri-rni kula nyampa, mirlarrang-kulu-rni nganta. Kula yarrp-jawung, jarrwaj jintaku-ma warlakarl, ‘Wartayi warlakarl-arra-yirri na you mob!’ Jintapa-kari, ngunga tuliny-ma yanana na, jintapa-kari watpaj nyawa kankalulu wawu. Nyawa jintapa-kari-la kartipa-kari tipart-ma nyila-ma mirlarrang-jirri-rni sand-ground-ta kujarra-la jarrwaj, kayirlikurli-la nyawa wanta, nyila-ma-rla kartipa-ma getagetup-ma yanani, rifle-lu warlakwarlakkarra, najing mirlarrangjirri-rni, mirlarrang-jirri-rni, mirlarrang-jirrirni nguyinangkulu yalangka-rni punya purrp. Nyarrulu-ma comin’ up na kajuparik-parla marntaj yalangkurra jurtakikkarra nguyinangkulu wapukurru-lu tanykarlkkarra pani nyila-ma kartipa-ma marntaj.

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CHAPTER 3: THE KILLING TIMES

‘Alright, let’s stay here,’ one kartiya said. ‘Plenty of grass here for the horses. We can stop here!’ They got everything unpacked, undid all the saddles, hobbled the horses; the horse-tailer hobbled them. All the while the two young men were watching them, circling their camp. They kept watching them, maybe from the bush. They unpacked their blankets, made up their beds, got out the food, and had tea. ‘Alright, this is where they’ll be camped tonight. Let’s go back home. Tell all the others about this,’ the ngumpin said. They ran back and came up to where the others were. ‘Listen! Along the northern side here, some kartiya have set up their camp.’ ‘Really?’ Around they went, gathering up all the boomerangs and spears. They gathered them together in bundles. ‘Yeah alright, you mob go with those spears.’ ‘Where to now?’ They went and they saw some lights in the night, ‘Here now. Well when to ambush them?’ ‘Hold on, how about we use the strategy for waringarri, ngumpin war,’ they discussed it. ‘Tomorrow morning when they’re still asleep we can attack them. Let’s sleep here tonight, top to tail like for waringarri. They won’t see us.’ ‘Okay!’ the others said. They stayed there and slept head to toe, side by side. On the south side, they slept there all night until first light, then they all got up. ‘Alright, get up, get up everybody, get up!’ Now, before that they had sung all the kartiya to sleep with a Pelican song. The Pelican song is one they use to sing people to sleep. It can make you over-sleep. You can get up in the middle of the day or into the afternoon. This song is what they used to sing the kartiya to sleep. This is what the old men told me. I’m not making it up; I’m passing on the story they told me.

asleep and completely unaware. Deadly shot! The first one hit his target! ‘Right! Up and at ‘em, you mob!’

Old yards at outstation west of Yurruj. (Photo: Elise Cox 2014)

Another one got up and was hit; the spear was sticking out! Yet another kartiya tripped straight into a spear and went straight down onto the sandy ground — two down! In each direction, kartiya got up, looked around for a rifle and then got speared — one after the other! All speared! When some of ngumpin got close enough, they struck the kartiya on the back of the neck. Then they knocked the kartiya out with a baton stick. Done.

Early in the morning, they saw that it was true, and these kartiya were all in a deep sleep. It was still dark. The ngumpin had their woomeras at the ready — just like they do for waringarri. They positioned themselves all around, on the north, south, east and western sides, ready with spears hooked onto woomeras. The approach was slow. The kartiya were

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olje-seim Kartipa-lu-ma ngumpit-tu-ma ole-olje-seim nyila nyamu-rna marni first, kamparri yurrk ngayu kamparra-rni nyila nyamu-yinangkulu musterem manani nyila ngumpit nyila-ma after-after-rla kamurrkamurr-warla nyila-ma laslastwan-parla nyilama. Nomo nyila-ma-rna nyawa-ma-rna marnana nyawa-ma kamparra-rni nyamu-yinangkulu turlakap yet panani kartipa-lu-ma.

Country near Yurruj. (Photo: Elise Cox 2014)

Nyawa-rla nyila-rningan warlu nyamu-yina nyarruluny-parni pungani whole lot-ma yalangka tarling fire-ma nyila-ma. Kurrkakap-parla warlu-ma nganta makem jangkarni, fire-ma nyila-ma jangkarni makem. Yalangka-warla packsaddle-ma riding saddle-ma blanket-ma rifle-purrupurru, nyila-ma everything-ma nyamu-lu kangani yawarta-la-ma binij wawurru fire-ngka-rni nyarrulu nyila kartipa, wawurru yalangka-rni-warla. Yawarta-ma nyila-ma they never worry about yawarta, kula nyampawu-rla kula-lu pina yawarta-wu-ma nyilarra-ma, letem go kiyani bush-ta marntaj. Nguyinangkulu fire-ngka-rni jiyarni, kamparni purtupurtuj nyila-ma packsaddle-ma nyampa-ma riding saddle-ma blanket too, rifle nyilarra; wart ngulu yani kurlarra. Karrinya ngulu murlangka-ma kaarniinkarra karrinya karrinya nganta liwart, liwart … ‘Eh, can’t be that long, might be one week or two week,’ ngulu marni-ma, ‘Nyawa-ma ngajik na; ngajik-parla nyawa-ma ngulu yani.’ ‘Yubala will have to — couple of men — go: fourbala, threebala yanta-lu followem nyila nyamu-lu yani jalarni, jalarni-ma larrpa-rni nyamu-lu yani followem jamana-ma nyila-ma trackem, how far they’re gone.’ ‘Yu … ’ Karlangkarla nyawa ngulu yurrk mani, yurrk, yurrk, yurrk, yurrk nyila-ma run over. Jei bin look over now fire-nginyi nyawa. ‘Eh, oh, saddle-nginyi, nyila iron everything inside, wayi?’ Packsaddle-nginyi jei bin look, aa ngumpit, kartipa they bin look, ‘Yijarni nyawa purtuj tampatampang.’ Nothing bin get out there kartiya they all tampang. Kuyangku ngulu-nyunu larrpa-ma wungani, ole-

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Kula-yinangkulu likem manani ngumpit-ma murlangka-ma. Kula murlangka-rnirni: kaarniinnyayarra, karrayarra, karlayarra walik-kujarra nyawa Kununurra-mayin, nyawa kurlayarra, jarukari jaru-kari ngumpit kankulupa nyawa pamarr karlayarra kaarnimpala, kayirnimpala right up salt-water Darwin, karrawarrak nyila Arnhem Land, kula wanyjika karrawarrak nyawa Borroloola-mayin; kujilirli nguyinangkulu kurlayarra nyawa-ma yuwani karlarra-yirri-rni. Turlakap nyamu-yinangkulu panani. But nyawa-ma ngurna yurrk yuwanana, murlanginyi, Gurindji, nyamu-yinangkulu Gurindji Mudburra, half of them, Mudburra bin travelling this country all round, nyilarntirl-ma nyamu-rna yurrk kiyani Burtawurta-la-ma nyila-ma weya they bin get shot nyila-ma Burtawurta-la-ma, Mudburra mob bin jeya, nganta. Nyamu-lu yanani warramana-la larrpa, nguyinangkulu kujilirli yuwani shootimbat pani Mudburra mob na, Gurindji-wu wanyjirr. Nyila-ma kuya na kula-yinangkulu kartipa-lu-ma nyampayirlama, nyamu-yinangkulu tujurt pani kartipa-lu might be turlwak ngulu panani bullock. ‘Aa, turlwak-ma-rla, jawurra, jawurra,’ nyila-ma tujurt-ma nyila-ma turlakap pani. Nyampa-wu-rla kuya? Nyanuny-ngurlu-rni ngurrangurlu kartipa yani nyamu yani ‘nother place, ‘nother land-kari-ngurlu. Murlangkurra paraj ngumpit turlakap warlaku-marraj, kula kuya-ma punyu. Wankaj. Sometimes ngulu-nyunu yilmij wungani kartipa-lu-ma kartipa bin get a spear all the same again, kuya-rningan but nyawa-ma-rna yurrk marnana nyamu-yilu yurrk marnani kamparlkarra marlarluka-lu, kajikajirri-lu yurrk. Kula-rna ngayu pirrinykal yuwanana nyawa-ma jaru-ma; Ngantipa ngulu yurrk yuwanani jawiji-lu nyampayirla jaju-ngku, ngaji-ngku, kaku-ngku nyampa-ku ngunyarri-lu. Well Marntaj Nawurla.

CHAPTER 3: THE KILLING TIMES

Right there by their own fire, they finished them off and on that same camp fire, they heaped up all the wood, made it burn. They threw onto the fire packsaddles, riding saddles, blankets, rifles, and everything else carried on the horses. And the kartiya bodies too, right there on their own fire. They didn’t worry about keeping the horses, turning them loose into the bush. After they had burnt everything, they went back south to their camp. Up here there were kartiya waiting for those men to come back. ‘Hey, they shouldn’t be that long. They said they’d be a week or two but they’ve been gone a long time now.’

it was. They didn’t just scare them off when they speared the cattle, they shot them for it. Why did they have to do that? They were shot on their own country by kartiya who came from a different country. They came here, found ngumpit and shot them like dogs — that’s not right! It’s wrong. Sometimes kartiya got a spear in return. This is how our old people passed the story on. I didn’t make it up. My grandfathers, grandmothers, fathers and great-grandfathers told it like this. Well that’s the story — that’s all.

‘You blokes will have to go follow them. Three or four can go. Track them along and see how far they’ve gone.’ ‘Okay!’ So westwards now the kartiya set off, tracking them. They tracked them further and further until they stumbled on the place. They looked at everything burnt by the fire. ‘Oh, saddle … iron … everything’s here, eh?’ They looked over from the packsaddle and saw the bodies, ‘It’s true, everyone is dead and burnt!’

Rock art under overhang at Waniyi, which is close to Number 2 Bore. (Photo: Brenda L Croft 2014)

Nobody escaped — every kartiya was killed. This is how they used to get each other, ngumpit and kartiya each killing the other. Where I’ve told the story about when kartiya came and rounded up ngumpit for the station, that happened after this. This is what happened first. Kartiya just shot them. They had only contempt for them here, and not just here, but everywhere up this river, to the east, west through to Kununurra, to the south, across different languages, up on rocky country here to the east, further north right up to salt water country to Darwin, from there east to Arnhem Land, everywhere east through Borroloola. They massacred Aboriginal people everywhere. But the story that I’ve recorded today is from here. It was Gurindji and Mudburra who were travelling around this country. That part where I was talking about Burtawurta, Mudburra were there too. Gurindji and Mudburra travelled around together and both were shot in the massacres. That was how

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Waniyi (near Number 2 Bore)

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animparra nguyinangkulu yalangka-ma purlurluj waninya murlanginyi kaarniinkarra, kartipa jarrwalun. Nyampa-ka-nga? Kula nyampa-ka-rla, lawara, kula-lu ngarin pani nyila-ma, wirnangpurru nguyinangkulu kuya-rla pila manani, turlakapku ngumpit-ma, murlangka-ma, walik-walikkujarra. Purlurluj nguyinangkulu waninya yaluwu ngumpit-ku-ma kartipa-ma. Nyawa-marrajparningan, yurrk-nginyi nyawa-ma-rna marnana kamparlkarra, nyamu-yinangkulu turlwak pani yalangka-ma Wirrilu, kuya-marraj-parningan ngulu rarrarraj yani punyunyu-ma.

Waniyi on the high river mark of Chungari Creek. The name ‘Waniyi’ refers to a type of grasshopper. (Photo: Brenda L Croft 2014)

Kankarrak maiti, maiti kayirrak, kurlarrak, manyja-ka you know. Yalangka-ma-yinangkulu pani nyanawu-marraj-parni, marlarluka kajikajirri, karu, rarrarraj ngulu yalangka-ma turlakapparla, kartipa-lu-ma yalungku-ma, maitbi nyawa nguyinangkulu yalangka-rni tartartap-parla kulayinangkulu purtuj kamparni yalangka-ma, lawara, nguyinangkulu yalangka jimpiri-la kurrkurrkap yuwani ngu.

Aa kayiliinkarra jimpiri-la karrinyani larrpa-ma ngurnalu nyangani kuyuwan-ma nyila-ma, kula jalarni-nginyi, well maitbi where we bin go this time, ngurnalu ‘nother day yani, ‘nother day yani. Nothing na, kuyuwan-ma kula-rnalu paraj punya, kula-rna paraj punya-ma ngayu. Kuyuwan kularnalu nyanya lawara well purrp, larrpa-nginyi. Kula jala-nginyi nyawa-ma, nyila-ma-yinangkulu turlakap pani larrpa-nyiyang, properly wanyjikala-ngurlu nyila kartipa, ngulu wartwart na yani. Kuya-rni-warla nguyinangkulu turlakap panani, that’s all, nyila-ma ngumpit-ma, kartipa-ma. Walik-kujarra nguyinangkulu, yalangka warlatarti pani nguyinangkulu ngumpit-ma. Nyampa-jawayi? Because they bin findem ngumpit langa this Australia, too much ngumpit, murlangka-ma ngurra-ngka-ma. Nyampawu-ja-nga wayi? Maitbi just nothing, just shootem-bat – too many people bin maitbi, kuya. Ngantuku-warla jupu, jitartarlp that lot ngumpit, kula kuya-ma punya – no good. Wankaj nyawa-ma, Borroloola jarrei-rla walilik nyawa-ma, turlakap-ma-yina ngumpit well nyila na where I bin yurrk yirrap-ma, kaarrayarra Wirrilu-mayin. Nyawa-kata Waniyi-la jintapa-kari-ma, ngurna-rla marni ‘nother day Nawurla-wu-ma, puruny-kari murlangka-ma, kula-rnangku yurrk kanya nyila Waniyi-nginyi-ma. Ngurna kanya na. Nyila-karta puruny-kari-ma. Ngurnayina kanya showem, nyawa na Waniyi-ma nyila-ma. Ngurnayina marni jarrakap-parla, yurrk marntaj. Nyila na nguyinangkulu turlakap mani. Nyila-ma kartipama-lu wartwart yani na horse-jawung-ma murlangkawu-rni kaarniinkarra nyawa, wanbala marru yalangka-wu.

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urther downstream from here, a large party of kartipa ambushed a group of our people.

Ronnie Wavehill Wirrpngayarri describes the massacre at Waniyi to Cassandra Algy and Sarah Oscar. (Photo: Brenda L Croft 2014)

What was the reason for that? There was no reason. They hadn’t killed any cattle; they were just out hunting kangaroos. But the kartiya were killing people all around here in every direction; they used to ambush them. Like the story of how people were shot at Wirrilu, this was told to me and I’m passing it on. People went running for their lives in the same way as at Wirrilu — and they were good runners. They went running through the bush: upstream, to the north and to the south through the scrub. They were shooting at people in the same way: old men, old women and children went running while the kartiya shot at them. They didn’t drag them across and burn them like at the other place; they heaped the bodies on top of each other and put them in a cave. It was a long time ago that the bodies were left in that cave, and the bones were only found much later. It didn’t happen recently. When we went there the other day we didn’t find any bones; I didn’t find any bones myself. They have all disappeared with time. This wasn’t a recent happening; it was a very long time ago. I don’t know where they came from, these kartipa, but they all went back. They just came like that and massacred Aboriginal people. They killed people everywhere. And what for? Because they found ngumpit in Australia, on this land. But why did they kill them? Maybe no reason. They just shot them because there were too many people for them. They just despised them. It was terrible, what they did. It’s wrong. At Borroloola and everywhere around here they used to shoot Aboriginal people.

site the day before yesterday, I told Nawurla that I hadn’t recorded this story yet, and now I’ve told this story too. I showed people that place and talked about how they shot people. Afterwards those kartipa went back with their horses, to the homestead on the east of the river.

Well I’ve told the story for Waniyi. And now for Waniyi — I’d left it out when I first told the massacre stories. When we visited this

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Massacre at Ngima (Neave River Junction) Violet Wadrill translated by Felicity Meakins and Violet Wadrill

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yila-ma kankulupal-a ngarlaka-ma, kuya karrinyana. Nyawa-ma kurlarnimpal-a-ma kuyany igin. Ngima-ma nyawa na ngulu tal panana Neave Gorge-ma. Kankarra nyila Warlakula Kurrpkarrala. Nyilama kankapa. Warlaku-lu nyamu-lu kayikayi pani nyampayirla. Kurlarra yalanginyi, karlarniin ngulu kayikayi pani warlaku-lu-ma. Kanyjal ngulu payarni, warlwarlarra majul-ma ngulu payarni purrp. Ngirilirrng ngu karrinya kuya kanyjurra, nyila-ma wirnangpurru-ma. Jangkarni-wan nyamu-lu kayikayi pani warlaku-lu. Murlangkurrarni kankarra Warlakula Kurrpkarrala nyawa na, Ngima. Kartiya callem Neave Gorge. Yalangka na, majul-ma-lu warlwarlarra payarni. Nyilarra parnkarrang warlaku-walija-ma kula-lu yani yikili. Kuyany-ja na jimpiri-la ngulu kayirnimpal-a-nginyi na karrinyana. Nyilarra-ma warlaku parnkarrang nyamu-lu payarni nyila-ma kankarra. Lupu-ma nyamu-lu warlwarlarra jeya manana yaluwu. Kuyany na papapart karrinyana-ma, makin janyja-ka nganta wumarawumara-la. Marntaj, kuya na nyila-ma karrinyana. Larrpa-nginyi nyawa-ma, nyamu-yinangulu panani you know, kartipa-lu. Panani nguyinangkulu. Wal kankulupal-a murlarniny na rarraj-ma-lu yani. Ngaji-ma ngayiny ngaji an najan marluka-yayi Kilkilngarna nguwula rarraj yani. Kankulupal-a

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nguwula kuya na kurlarnimpal-a yani, nguyinangulu pani, turlwak. ‘Wartayi! Pani-warla ngungkulu marntaj.’ ‘Lawara nyawa-ma-rna marntaj. Yanku-rli rarraj.’ Yani na nguwula rarraj na kujarrap-parni na. Ngaji-ma ngayiny-ma kamparra-la na rarraj. Marluka-kari-ma nyila-ma-rla ngumayila-la yanani. Nguwula yani na karlangkarla nyawa na kankulupal-a nguwula yani. Karlarra jawurruk, kankarra nyawa nganayirla-mayin ngu yani. Ngima nyawa-ma ngarlaka-la nganayirla-mayin. Karlangkarla nyawa na nguwula yani, nganayirlayirri, kankapa nyawa, Langkarrij.

CHAPTER 3: THE KILLING TIMES

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his story is about the south side of the cliffs at Neave Gorge. The place is called Ngima but kartiya call this place Neave Gorge.

July 1920. The caption for this photo reads: ‘Neave Gorge — a Favourite Place For Blacks to Drive Cattle to Spear Them.’ This suggests that it was also a favouite place for pastoralists to patrol and ‘disperse natives’. (Photo: Vestey collection, courtesy of CDU Library)

Upstream are two places called Warlakula and Kurrpkarrala. They are upstream from Ngima. That’s where some dogs chased a kangaroo in the Dreamtime. The dogs chased it from the west and bit it to death, totally ripping its guts out. The kangaroo ended up lying on its side with his guts hanging out. It was a big kangaroo. This happened directly upstream from here at the place where the dogs ripped its guts out. The place is called Neave Gorge in English. Those dogs were murderers. They haven’t gone far from that place. They’re in a kind of overhang on the north side of the gorge. Anyway that’s the Dreamtime story about some murdering dogs which bit a kangaroo to death. They took its guts out and lay it out dead on the rocks. Okay — that’s one story about this place. Another story comes from the olden days when the kartiya were killing everyone. At one stage they were shooting everyone around here so people ran for their lives this way up the cliffs.

‘Bloody hell! Did they shoot you?’ one asked. ‘No, I’m okay. But we’d better run like mad.’

One was my father (Gerry Wangkali Jangari) and another was a bloke who was a traditional owner of Gordy Springs (Georgie Kurrami Janama). The two of them climbed up the south side of the cliff as the kartiya kept shooting at them.

So the pair of them ran off. My father ran ahead and the other boy ran behind. The two of them ran and ran. They went west along the top of the cliffs and then down to the creek — upstream near Langkarrij.

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Langkarrij-nginyi-ma-wula yani, nganayirla-yirri, kankarra kuya nyila yawu-waji na manu-waji ngurrawiti nyila-ma. Yalangka-wu na nguwula yani. Rarraj nguwula murlanginyi-mayin. Nguwula yani jarrwa-ngkurra. Jarrwa na ngulu yani yalarniny-ma. Langkarrij yard karlangkarla partaj ngulu yani kankarra Ngawurrakala na karlangkarla. Ngawurrakala na ngulu yani. Wankulu all around Jewel Drop Wankulu. Jimirij all around na. Kankulupal-a nyawa na ngulu yani, nyarruluny-ja nungkiny-kula na. Kanyjurra kurlarra Nangkurruyirri pina ngulu yani. Jarrwa-ngkurra na nguwula yani, ngayiny-ma ngaji-ma ankaj kujarra. Wanyjiwu nguwula yani. Marntaj yalangkurra na nguwula yani, kanyjurra jawurruk. Kuya. Yirrap-pari ngulu yani kayirra. Murlanginyima, murlarra karlarra ngulu yani. Yani ngulu nganayirla-yirri na, nyila na nyarruluny-ja country-la kanyjupal-la, nganayirla-mayin na Kurlungurru. Nyanuny country nyamu-yina nyanuny pankurti. Yalarniny na ngulu yani. Kanyjurra jawurrujawurruk kurlarra nyawa ngulu yani, nganayirla Nangkurru. Yalangkurra na ngulu yanani. Kamparrijang-ma ngu fire-ma nganta kayirniintu na nyanya nguwula kanyjurra. Julujulupkarra fire-ma, jiyarnani. Kuyangku-ma-lu yani na kankuliyit-tu-ma-yinangulu nyanya kanyjal-ngurlu. Ngaliwanguny ngamayi. Jawurruk. Karlarra-saidparni jawurruk-ma-lu kuyarniny crossing-side. Jawurruk ngulu yani, kanimparra ngawa-ngkurra. Kukijkarra ngawa water-im-bat ngarlaka nyampa ngulu-nyunu mani marntaj. Yalanginyi-ma-lu yani warrij, jarrwa-ngkurra na, kurlarnimpal-a-side that’s all nyamu-lu karrinyani. Ngayiny-ju-ma ngapuju-lu-ma nyanya na. ‘Warta Jangari nyawa-rni kayiliyin yanana!’ ‘Yuu. Lawara nguja yani wanyjirrik ngayirra-ma rarraj, kujarrap. Ngayiny papa-purrupurru,’ kuya. ‘Yani nguja.’ ‘Wayi,’ kuya. ‘Aah nyila-ma ngayiny igin ngurna kanya, papa-ma.’ ‘Yeah marntaj ngunpula yani,’ kuya. ‘Ngunpula yani marntaj.’

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Jarrwa-ngkurra na ngulu yani. Jarrwa-ngka na ngulu, ngayiny nungkiying-kula na nyanunyja nungkiying-kula na. Ngamayi-la nyampa-ka jaju-ngka na, nyanuny-ja ngaji-ngka, nyanuny-ja jaju-ngka, karrinya nungkiying-kula na. Nyila na Jaru-said karlarra-said olabat bin jidan. Yuwayi, purrp na ngulu karrinya ngajik-parni na. Nyamu-wa karrinya ngurra na. Murnturluk-kula kankarra nguwula karrinya. House na kuyangka na ngulu wartwart-ma yani, Nangkurru-nginyi. Marntaj that’s all na Nangari. Yuu nguyinangulu yalanginyi mani puntanup na. Nyamu-lu yani wart, nguyinangulu mani. Kanya nguyinangulu. Kanya na nguyinangulu yalangkurra na, ngurra-ngkurra na. Ngulu karrinyani na. Punyu-ma marntaj ngulu karrinyani. Kula-nyjurra kurrupartu karrinya lawara-ma, kuya. Langa Murnturluk na ngulu mani waruk. Kuya na. Wal kula-rnayina pinarri yaluwu-ma kartipa-wuma yini-wu-ma. Larrpa ngu tampang karrinya ngayiny nungkiying. Only nyawa-ma-yi ngaji-ngku ngayiny-ju yurrk yuwani nyamu-yinangulu langangkurra. Marntaj, that’s all na.

CHAPTER 3: THE KILLING TIMES

From Langkarrij they ran upstream to Kurruwu (Bucket Hole), which is a good fishing spot. They ran for that place. The two of them ran towards a big group of people. The whole of them had run that way too. They had all run west down to Langkarrij on the creek and then upstream to Topsy Bore. So they headed to Topsy Bore. They ran through Wankulu in the Riveren Station area and Jimirij in the Inverway area. They ran south to where their family were camped at Nongra Lake. They ran up to a large group of people — my father and the other bloke — poor buggers. They had run for their lives. That’s how it happened. Another lot had run north. And from Ngima, another lot had headed west. But my father and the other boy ran to their country down there past Riveren. That area is his cousins’ country. That’s the way they ran. They sped downhill south to Nongra Lake. It was there they were headed. From up in the north, they saw a fire burning ahead. Smoke was rising from a fire. So they ran like mad from on top. Some others saw them from down below. It was his mother, Tunyngarri, and her husband Kurrangan. So they headed down to the lake. They descended on the westside where there’s a crossing. They headed downstream then to the water’s edge, drank some water and doused their heads.

then, and his granny and the whole family really. They were all Jaru people living west of here. Yes, they stayed at Nongra Lake for a long time then. He stayed there. Later the two of them were at Catfish. There was an outstation there which is why they returned from Nongra Lake. That’s the end of the story, Nangari. After the killing period ended, kartiya gathered Aboriginal people together. When they returned to the Wave Hill area, they made an outstation for them. The kartiya brought them back. They brought them there to country. They lived there then. They lived in peace there. They were told that they couldn’t live by the boomerang anymore. So they all worked at Catfish. That’s what happened. Well I don’t know any of the perpetrators’ names. My ancestors all passed away a long time ago. I only know because my father told me this story when he was still alive. That’s the whole story.

Note that the birth date for Violet Wadrill’s father, Gerry Wangkali Jangari, is given in the Inverway Station census (Mackett 2003) as 1893, so it is likely that the events of this story occurred sometime before 1920.

After that, they went up to a big mob on the south side of the lake where they were camping. Nongra Lake was a big camping place for Jaru and Nyininy people in those days. My father’s mother, Tunyngarri, saw them. ‘Hey, it’s Jangari, coming from the north.’ ‘Yeah, it’s me alright. The pair of us just ran for our lives. Me and my brother,’ he said, ‘we just ran.’ ‘Really?’ she exclaimed. ‘Yeah, I brought my brother too,’ my father said. ‘So the two of you ran all this way,’ she said. ‘You just ran!’ The boys went up to a large group of people then. There were a lot of people there including my family and his family. He was with his mother Tunyngarri, granny and his father Kurrangan

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YIJARNI

Murders on Limbunya Station Jimmy Manngayarri translated by Felicity Meakins, Ronnie Wavehill and Banjo Ryan

Harry Reid shoots my Great-Uncle Jangari (Opposite page) Robbie Peter shows the homestead ruins at Jikirrijja (Campbell Springs). (Photo: Penny Smith 2015)

K

artiya bin kilim na kartiya bin turlwak longtaim. Kartiya bin kilim wen ai was lidulboi oh gudsaiz lidul boi darrei. Yeah kartiya bin kilim. Kartiya bin kilim ai bin deya kraiin kraiin blanganta mai-roun grani. Ngu turlk pani, ngayiny-ma jaju-ma. Ngurna-rla lungkarrap lunya. Ngurla yani ngurra-ngkurra-rni. Ngurnalu-rla marni, ‘Rarraj yanta!’ ‘Lawara!’ Kula believeim wunya, ‘Marntaj yanku-rra!’ Nyanta-ma marni. ‘Marntaj yanku-rra!’ Alrait. Wi bin gu, wi bin race along na. Wi bin gu na. Wi bin gu. Gu langa im kurlarnirra wantu talim im ‘Guwei na, lukat kartiya-la yanta. Yanta kartiya-la! nyawa-warla ngu nganayi-yawung-ma yanana turlwak-jawungparni, turlak-jawung-ma. Turlwak-jawung-ma.’ ‘Ah marntaj yanku-rra,’ imin tok. ‘Marntaj yankurra! Marntaj yanku-rra.’ Mangi na marnani maitbi kuya-ma mangi. Maitbi-lu-nga punya.

Beasley’s reputation among drovers is recorded on Murranji Bore. (Lewis collection)

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H

arry Reid shot my mother’s mother’s brother a long time ago when I was a good-sized boy. Yeah, Reid killed that Jangari (who was Murruwan Janama’s father) and I witnessed it. I cried so much about that. Reid went over to him at the camp. We told my great-uncle to run. ‘No,’ he said. He wouldn’t co-operate with them, ‘Well let Reid come,’ he declared, ‘Let him come!’ Alright. We ran away then. We got as far away as we could. When we were some distance south of the camp, we called to him, ‘Get away — watch out for Reid! Leave now before Reid gets here! He’s coming with a rifle.’ ‘Let him come,’ he replied, ‘it’s okay, let him come over.’ Jangari was talking like he was deranged. Maybe he was thinking Reid wouldn’t really shoot him.

CHAPTER 3: THE KILLING TIMES

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wal ai bin lungkarra langa im na. Ai bin lungkarra langa im blanganta ngayiny-ku jaja-wu. Ngurnarla lungkarra karrinya ai bin luk laikajat oh ai bin siim kungulu na, dijei langa wartan. ‘Wal ngun-nyunu gibitap na jayinya.’ Kula nyampawu-warla. Jirri na ngunyunu jayinya. Kartiya bin turlk rait pleis. Jutim hiya langa chest, nokimdan. Kilim tampang. Imin kilim den tampang den, imin tumaj beltim dat kartiya. Jack Cusack, Carpenter, Harry Reid dat longtaim kartiya. Dat jirribala kartiya imin beltim, kuya-rni nguyina luwani, dei bin trai-na fait la im najing. Just laika Nitji big-saiz wal dat kartiya olabat onli tenbala imin beltim olabat. Imin kilim langa karnti imin pangkilypangkily-parni gejim holdim naja kartiya warapik luwani. Gejim holdim naja kartiya beltim warapik. Najan warapik imin pangkilypangkily olabat oh blud ebriwei langa dat olabat kartiya.

Limbunya Outstation in 1921. (Photo: Vestey collection, courtesy of CDU Library)

(Right) The remains of the homestead at Jikirrijja.(Photo: Penny Smith 2015)

Kartiya bin kamap. Tubala bin stat fait na kartiyama. Tubala bin fait imin beltim dat kartiya. Kilim garra karnti tubala bin fait. Nguwula-nyunu paniwarla. Nguwula-nyunu pani. Lawara-warla imin lickim kartiya-ma. Ngu luwani na warawarapikwarla kartiya-ma. Kuyangka-ma ngurla marni ngumpin-ma boi called Nim. Im darrei ol Nipper im blanganta Pine Creek. Im bla Pine Creek dat boi. Alrait imin jingat langa im na. ‘Kawayi kawayi kawayi kawayi! Yu wantu jutim dijan boi yu wantu jutim. ’E belt mi na kaman Nipper, kaman Nipper!’ Ol Nipper bin race kamap garra raiful na. Jutim, ‘e bin deya ranaran langa mai grani. Ai bin rarrarrajkarra-ma alaran najing. Dat boi bin jutim hiya na. Wartan-ma turlk-parni brokeim, mai grani. Oh

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An imin jingat langa ol Nipper den, darran boi. An dat ol Nipper bin gedim burrum wagonette imin pulimat raiful den. Imin jutim langa wartan den turlk pani. Turlk pani wartan-ta. Yalanginyi-ma wen imin turlk alrait yalanginyi-ma imin gibitap na, ngunyunu jirri na jayinya. Ah dat boi bin kilim im rait-pleis jurru da heart den imin turlwak im. Turlk-parni kartiya-lu-ma. Oh luk ai bin krai deya alaran racearan, blanganta mai-roun ful mai grani, mai-roun jaju. Jaju-ngarninga rounbala. Imin jutim deya tubala kartiya bin … Imin jutim deya tubala kartiya bin … Cusack and Carpenter meikim im cartim jangilany. ‘Alrait yu cartim wud.’ Wal imin gedim wud na. Imin gedim wud, stackimap. ‘Rait yu stand up deya. Stand up longsaid langa faya.’ Jutim deya binij on top of the wood. Gedim kerosin an barnim rait deya top of the wud jukim kerosine barnim.

CHAPTER 3: THE KILLING TIMES

Then Reid, Carpenter and Cusack arrived. Reid and Jangari started fighting. They fought but he belted Reid with a stick. They kept fighting and he absolutely flogged Reid.

Jack Carpenter at Montejinni Station in 1925. (Photo: Michael Terry collection, courtesy of NLA)

That’s when Reid spoke to another Aboriginal worker, Nipper, who was from Pine Creek. Reid called out to him. ‘Come here, come here! Shoot this Jangari, shoot him! He belted me — come on Nipper, come on Nipper.’ Nipper raced up with a rifle. He ran around my great-uncle, shooting at him. I was running all over the place in terror. Nipper shot his hand then. Well I started bawling then. I cried for my greatuncle when I saw blood on his hand. ‘Give up!’ said Reid. Well there was nothing for it. He gave up the fight then. Reid shot him bang in the chest, knocking him down. Reid killed him just because Jangari had beaten him up. Jack Cusack, Jack Carpenter and Harry Reid were managers on Limbunya a long time ago. Jangari beat up all three kartiya single-handedly, not just Reid. They tried to fight back, but couldn’t. He was a big fellow — just like Japarn’s husband Nitji — and because he was big, he could beat them up. He bashed them with a stick — one of the kartiya he beat over and over on the head and then he got another kartiya and beat him up too. Then he got the last kartiya and belted him too. There was blood everywhere.

Jimmy Manngayarri carving a boomerang in 1997. (Photo: Hokari collection)

That’s when Harry Reid called out to Nipper. Nipper pulled out a rifle from the wagon and shot his hand. After they shot him, he gave up the fight. Then Reid shot him right through the heart. Oh look, I just raced around crying. He was my greatuncle — my mother’s mother’s brother, a Jangari. The reason Jangari had challenged Reid and the others to a fight was because they had shot my uncle Jangala here at Midnight on Limbunya Station. Jack Cusack and Jack Carpenter shot him there. Cusack and Carpenter made him get some firewood. ‘Alright, you cart some wood,’ they told him. Well, he got some wood then and stacked it up. ‘Right you stand up there,’ they said. ‘Stand lengthways to the fire.’ Then they shot him so he fell on top of the wood. They got some kerosene and burnt him right there.

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Negri races in 1951. Owen Cummins is second from the right. (Photo courtesy of NTAS)

Puka kartiya brobli. Dat ai bin siim acting langa mairoun eye ai bin siim wen ai was piccininny. Dats wai imin kilimbat na olabat. Dijan kartiya bin teikim, ‘Alrait teikimdan deya langa plain.’ Alrait jukim faya langa darran main jaju. Oh ai bin krai laik ai dunno brobli kraiin langa oh krai. Mai mother bin krai blanganta im grani. Oh krai brobli. An ai bin krai jeya racearan, ai dunno. Ai bin pirtart langa im brobli blanganta mai jaju wen ai bin jiim turlwak yu nou. Yeah ai bin pirtart brobli. Pirtart ai bin mean laik heart jump brobli ai neba bin laika siim datwan. Oh ai bin datmaj sori. Wen dat kartiya bin du darran turlk ngayiny teikim kurlarra, putim on a wagonette, teikimat garra wagonette. Ai bin watjim kartiya bin teikim langa big plain. Jukim wud jeya an barnimap jeya. Barnim jeya na purtuj. Brobli, dats wat dei bin duim olataim. Dats wat dij kartiya bin oldei kamap an taiimap ibin policeman, policeman bin taiimap mor ai bin siim wen ai was kid ai bin jiim olabat. I neba bin teikim pleis na olabat yu nou stopim kartiya najing. Policeman bin kipgon helpim kartiya, jutim karaj. Jangala brother blanganta dat olman blanganta mai-roun angkul. Blanganta dijan Nangki-wu Nangki-wu weya tubala Yarninyja wal father blanganta im, mai angkul najan littlestwan. Wal blanga darran na, wal deya imin gu langa im na. ‘Aim gon jiim najing.’ Du leit kartiya bin stat jutimbat olabat na. Hantimwei jeijim burrum deya ola-raun burrum Jutamaliny. Ola-raun langa dat big riba jeijim jutim olabat, hantim wei. Sendimbek dijei langa Wave-Hill. Turlakap olabat bobaga ngumpit. Wen dei bin turlk olabat, hiya raitap hiya langa yu siim hiya langa, imin turlakap olabat ola-raun dat Beasley, Owen Cummins dat olabat na.

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Those kartiya were rotten to the core. I saw them do these things with my own eyes when I was a child. That’s why Jangari beat up those kartiya — because they had killed my uncle. After Reid shot my great-uncle, he got his body and told them, ‘Take his body down there on the plain.’ Then he dumped wood over my great-uncle. I was bawling by then. My mother was crying for him too, absolutely sobbing. And I was racing around crying like a mad thing. I was absolutely stunned when I saw my great-uncle get shot. Yeah, I was in total shock. I’d never seen anything like it before. I was in that much grief when the kartiya shot him, put him on a wagonette and carried him off on it. I watched as the kartiya took him to a big plain. They threw wood over him and set his body alight and burnt him right there. The early kartiya did this sort of thing all of the time. They used to tie ngumpit up too, even the policemen did. I witnessed all of this as a kid. They didn’t take the side of the ngumpit or stop the kartiya from doing this. The police just helped the kartiya to shoot ngumpit. My uncle who was shot was a Jangala. He was the brother of Sandy Moray Tipujurn. Sandy Moray’s daughter was Pungki Marie King Nangari who was married to Billy King Yarninyja. (They had two children — Roger and Diane King). Well this Jangala wanted to talk to him about what had been going on. But it was too late — the kartiya just started shooting everyone. They hunted them from Swan Yard. They chased all of the groups around the Stirling Creek, pushing them out of the area. They sent the survivors to Wave Hill Station. Others they just shot — those poor ngumpin. They shot lots of people right up to Daguragu — Jack Beasley and Owen Cummins were the main perpetrators.

CHAPTER 3: THE KILLING TIMES

The crimes of Jack Beasley

W

anbala imin habim ngaringka sweetheart. Dat ngaringka imin habim pulimat burrum wan man. Ah imin habim whatsitname na karrinya, mungkaj-warla karrwarnani. Pirrk jiyarni jarrarta jiyarni. Wal jambodi bin gu la im na. Wal imin jalaj langa olabat. Jirrijkarra na nguyina nyanya, ngumpin-ma Beasley-lu-ma. Abta darran darran ngaringka imin turlwak im den, Beasley-lu-ma, darran ngaringka, turlwak-warla pani. Ngaringka, nyamu pirrk jiyarni, imin turlwak im, nyantu na karrwarni, nyantu-warla karrwarni, pulimat burrum ngumpin. Pulimat, imin marrit na. Yalanginyi-ma imin habim, rarraj yanani imin bolouimap turlwak pani, darran ngaringka, turlwak barnim. Imin kilim mor yalungku-ma Beasley-lu-ma imin jeijim olabat hiya langa wen dei bin habim dij Juju turn out. Blekbala bin jeya holmob laikajat, langa Juju yu nou. An nowan bin gedat imin kilim olakija deya binij. Jutimbat olabat binij. Hiya langa whatsitname Kurturtu. Imin kilim deya na olabat, onli wanbala boi bin gedat, ranawei. Kartiya bin jeijim najing imin jingim mijelp langa Yuwanannginyi-lu-rla ‘e kudn gejimap. Yuwanannginyi-lu imin yunparnu mijelp na. Ngunyanu yunparni blanganta rarraj, imin jingim mijelp oh ‘e couldn’t gejimap garram yawarta na weya imin gallop. Najing dat boi bin gu laika imyu full race na yu nou hau fas wanyayawung im rarraj.

Jack Beasley in 1939. (Photo: Lily collection)

O

ne ngumpin man had a girlfriend who Jack Beasley stole. The man had a wife and Beasley just stole the woman. Beasley was jealous of the Aboriginal men (for having wives). And even when Beasley got the woman, he just shot her. First he stole her and kept her as a wife. Then the woman ran away and Beasley followed her, shot her and burnt her body. Beasley killed more ngumpin when they were performing Juju ceremony. There was a whole mob of ngumpin at Kurturtu performing ceremony. He massacred the lot of them although one young bloke managed to escape. Beasley chased him but couldn’t catch him because the bloke sang himself with Yuwanannginyi which is an Emu song to make you run fast. He sang himself to run faster and Beasley couldn’t catch up to him with his horse. That boy ran as fast as an emu and you know how fast emus run!

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Jack Pingkiyarri Runs Away From Work and is Punished jirri-ma pulimat an jurlimap langa im. Wangani-lu na payarnani tipit-jirri-ma. Kungulu-ma running murlarniny-ma. An gedim karnti an karnti-ku na luwarnu pangkilypangkily. Pangkilypangkily-ma habim kat dijei langa hed kat olaraun. An gedim whip, tarlk-kaji, yaluyawung-kulu taiimap bit of waya langa end of it an flogim garram darran na. Flogim yu nou hau waya kan kat yu nou. Wal ai, wen ai bin dat big na. Ai bin jiim darran acting. Ai bin jiim burrum dat big ai bin jiim, raitap til ai bin ged big lidulbit. Na ai bin jiim, dei bin nokap then. Wen dij Wave Hill bin shiftat na burrum dij Lipanangku na gu langa Number 5 dat nu-pleis. Jinparrak, darran weya olabat bin straik, til ai bin straik na. Wen ai bin shiftim na. Dats da wei dat kartiya bin duim na olawei. That’s what the whitefellas used to do all the time. Bobaga. The main waterhole with waterlilies at Malapa, the old Limbunya homestead. (Photo: Penny Smith 2015)

A

i bin hiya laswan imin duim darran langa dijan, siim dat Rankin an Hamill, wal father

blanganta im. Bifo dijan Wave Hill shiftim burrum Lipanangku bifo im shiftap langa Number 5 Horse Creek (Jinparrak). Kuya imin habim hawuj hiya yet langa Catfish an Maka. Laikajataim ai bin jiim darran bobaga father blanganta im. Imin ranawei burrum kartiya waruk-nginyi, kartiya bin bolouim faindim langa Kurinypirti an taiimap im langa horse neck. Putim tipit murla chain-jawung-kuluma taiim raun na horse. Naja kartiya dijsaid, naja kartiya dijsaid. Naja chain dijei langa saddle naja chain dijei langa saddle. An teikim meikim wok langa midul. Teikim langa hawuj an taiimap karnti-ka-ma taiimap. Langa Limbunya ai bin jiim dat acting. Taiimap, taiimap langa karnti, teikimat kuloj. Bifo beltim taiimap ged dem taiimap olabat wangani jeya warlaku. Gijim dat wangani bajimap an jurlimap. Don mata weya dat dog kan baitim dijei. Tearimap ola-raun. Jirrwalkap. Jurlimap, tipit-

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Yeah broba puka kartiya. Dei onli du it laikajat la ngumpin. Nomo kartiya ‘e kaan du darran, puji im du rong ‘e maitbi smackim jamting. Slapim, bat ngumpin ‘e neba bin laikim. ‘E neba bin laikit dats wai jambala wen imin duim oldei laikajat. Yu jiim olabat yu jiim weya dei bin kilim na. Kilim olaran an teikimawei lubra langa olabat.

CHAPTER 3: THE KILLING TIMES

A

nother crime I witnessed was what they did to Jack Pingkiyarri, father of David Rankin and Billy Hamill. This was before Wave Hill Station moved from the original site on the Victoria River to Jinparrak. They had little homesteads at Murntuluk (Catfish) and Maka (Mucka Yard on Riveren) then. That’s the time I saw Jack Pingkiyarri being beaten. He ran away from work and the station whites but they followed him and found him at Kurinypirti and tied him to a horse’s neck. Then they tied him to the horses’ saddles with a chain, one kartiya on each side. They took him like that, making him walk between them. They took him back to the homestead and chained him up to a tree. I saw this happen at Limbunya. They tied him to a tree and took his clothes off. Before they beat him, they got the dogs and set them on him. The dogs ripped into him and tore him to shreds. There was blood everywhere. Then they got a stick and beat him around the head. They kept beating him until he had cuts all round his head. And they got some wire and tied it to the end of the whip and flogged him with that then. And you know how wire can cut! (Jack survived the beating.)

Women using a windlass at the main waterhole at Malapa, the old Limbunya homestead. (Photo: David Douglas (DD) Smith collection, courtesy of NAA)

I was only a kid when I saw it happen. I saw these sorts of things happen as I was growing up. I used to watch these incidents and then they stopped the practice. This was when they shifted Wave Hill Station from Lipanangku to Jinparrak. Yeah, at Old Wave Hill Station where they went on strike. Poor things.

Jimmy Manngayarri Japalyi (aka Karrimala or Kurrajnginyi) in 1997. (Photo: Hokari collection)

Yeah those kartiya were absolutely rotten to the core. They only did that to ngumpin. Not to other kartiya — if they do something wrong they might use corporal punishment but that’s it. Some kartiya had no compassion for ngumpin which is why they did that.

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The Bones of Our Ancestors Pincher Nyurrmiari transcribed and translated by Norm McNair, Ena Oscar, Sarah Oscar and Felicity Meakins

N

yawa-ma-nta nyangana kuyuwan-ma. Yawartayawung-kulu nguyinangkulu wurlurturr pani. Tanku-wu ngulu yanani wirnangpurru-wu nyampawu yawu-wu. Ngulu nyangani ngumpitma. Kuyangka-ma turlak-kaji-yawung-kulu na nguyinangkulu pani wurlurturr. Nyawa na kuyuwan nyawa. Murla-ma, walik-kujarra wurlurturr pani ngumpit-ma. Kula nyawa-rnirni, murlany-ma karrinyana kuyuwan-kari kuyuwan-kari walilik, ngantipany-ma ngumpit-ma. Well kuyangka na, ngurnalu-nyunu luyurr manana murlarra-wu kuyuwan-ku, ngantipanguny-ku ngumpit-ku. Pani ngurra-wu-lu nyanuny-wu-lu-rni murluwu-lu na. Nyawa na kuyuwan. Pamarr-ma nyawa ngurla, pinka-ma karlangkarla Seale-ma. Nyawa na.

Ursula Chubb pays her respects to those who died at Wirrilu (Blackfella Creek). (Photo: Brenda L Croft 2014)

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T

he bones in Seale Gorge are the bones of Gurindji people who were massacred by kartiya on horseback. They were going around hunting kangaroos, fish and the like. Then the kartiya spotted ngumpit people. That’s when they shot everyone. Their bones are there now. Ngumpin were shot all around here. There are bones scattered everywhere. These are our ancestors which is why we get sick at heart when we see these bones. They were our countrymen. They were shot on their own land. These bones now rest in a cave in Seale Gorge. (They were taken there from Tartarr when Gurindji walked off Wave Hill Station in 1967.)

CHAPTER 3: THE KILLING TIMES

Other Reported Accounts of Conflict Erika Charola and Felicity Meakins It is difficult to match any but a few killings with European accounts. Particulars of events are not reconcilable, although their locations are to some degree. Many of the massacres described by Gurindji historians are said to have occurred before Wave Hill Station was established; however, it is likely that many of the incidents described in the stories occurred during the early station times. The first murder recorded by pastoralists occurred just after Nat ‘Bluey’ Buchanan established Wave Hill Station in 1882. Gordon Buchanan, Nat Buchanan’s son, reports that Sam ‘Greenhide’ Croker, one of the men accompanying his father, shot an Aboriginal man for stealing a bucket and a couple of billies from the station. He was shot in the back while trying to escape. One afternoon soon after their arrival they were surprised by the sudden barking of the dogs; returning to the camp they found a large party of black marauders, who made off when they were fired upon. One was shot by Croker as he was making his escape by swimming the river, and the whites suffered no further molestation. Upon investigation they discovered that a bucket and a couple of billies, most precious utensils, had been stolen.3

In reporting the same incident, Bobbie Buchanan, the granddaughter of Gordon Buchanan, adds: Sam Croker was in charge and he only knew one way to handle the situation, shoot first and ask questions later. One of the Aborigines was shot dead by Sam as he attempted to escape across the river and the men were mystified to discover the dead man, of approximately thirty years of age to be of mixed blood.4

Buchanan acknowledges that, ‘following this initial clash and perhaps because of it, open hostility reigned and Wave Hill became a hot spot to hold in these early years’.5 Nat Buchanan had quite a different reputation from Croker, who was eventually murdered by an Aboriginal

worker no longer able to endure his aggressive nature, possibly the incident recounted by Dandy Danbayarri in Chapter 4. Unlike Croker, Nat Buchanan was said to have had a good working relationship with trackers and Aboriginal workers and was able to trust and depend on them. It is possible that Buchanan is the person described by Ronnie Wavehill in his story ‘How Gurindji were Brought to Work’ in Chapter 4, who later used a Gurindji ‘interpreter’ to offer peace to Gurindji and neighbouring groups and convince them to work on the station. Killings became more frequent as Gurindji people started killing cattle, which began to severely undermine the economy of the cattle enterprise. On 3 April 1891, the Northern Territory Times reported that Aboriginal people were killing a beast a day in the Victoria River District and had also killed some valuable horses. Whether or not cattle were killed merely for food or as a part of a concerted resistance campaign is not clear from the accounts given by Gurindji historians. Pastoralists were certainly also killed by Gurindji people in retaliation, as described by Dandy Danbayarri in Chapter 4. Gordon Buchanan viewed the destruction of livestock as a response to the brutality of Sam Croker who had been left in charge of Wave Hill Station. In 1889 the blacks about Wave Hill, who had become more cunning, if not more hostile, under the severity of Sam Croker’s regime, were killing and wounding cattle on all sides. They were not long in acquiring both a taste for beef and the knowledge of how best to secure it.6

So-called ‘punitive’ expeditions were carried out in response to livestock deaths. Gordon Buchanan details such an expedition in 1889 where Buchanan and his party, including kartiya called Ferguson and Barry, encountered a group of 30 Aboriginal men hunting cattle at Red Lily Spring, probably Jampawurru (now known as Mud Spring). They also had a non-local black

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tracker with them called George, common practice in those days, and a detail also reported by Ronnie Wavehill in his stories. In the encounter described by Buchanan, seven or eight of the Aboriginal men stood their ground and a battle ensued with the Aboriginal men killed.7 They then burnt the spears the Aboriginal men had dropped in their haste to escape. Buchanan and his party went back along Victoria River and came upon another group of cattle killers in the open plains of the upper Camfield River, which has rectangular outcrops of limestone. They snuck up on the group. A child called out ‘Kartipa!’ and Buchanan opened fire on a dozen or so people. Many successfully escaped into the rocky outcrops. Buchanan went back and burnt the woomeras and spears which had been abandoned in the hurry to escape. Although the exact location of this site is not given by Buchanan, Ronnie Wavehill describes a massacre on some plains with rocky outcrops named Ngangi that matches the location. However, where Buchanan reports that only one man was wounded, Wavehill says that several old people, who were too slow to run away, were shot and the others who were fast enough ran to escape into the rocks. Biddy Wavehill also reports that children were dragged by horses in this incident. Peter ‘Sabu’ Sing recalls a similar story, told to him by Gurindji stockman of a massacre which started around Number 22 Bore and continued all of the way to Burtawurta, which may be a conflation of a number of stories.8

was to repatriate bones from the Tartarr massacre to Palngarrawuny in Seale Gorge. The Burtawurta massacre is also recalled by Gerry who said the perpetrators were cattlemen. George Kalipiti Jukurtayi also knew of this massacre and he and Peter ‘Sabu’ Sing, the head stockman of Wave Hill Station from 1958, found fragments of bones in the area.10

Ronnie Wavehill’s story also tells of massacres at Tartarr (Blackfellows Knob), Warluk in Seale Gorge, where the bones of Gurindji ancestors lie today, and another massacre near Yurruj (Burtawurta). Wavehill describes the incident in Seale Gorge as an ambush on men, women and children as they lay sleeping in the morning and claims that the kartiya returned in the afternoon to burn the bodies on a bonfire. Wavehill says that the kartiya were then speared by Aboriginal men lying in wait, and their bodies burnt along with the rest. This massacre is also recorded by Hokari.9 One reason the Gurindji people set up a new settlement at Daguragu after the 1966 Walk-Off

Kartiya descriptions of massacres often give voice to the weapon rather than acknowledging the agency of the person wielding the revolver or rifle. For example, in one account of a killing which occurred in 1894 in the southern part of Bilinarra country at Blackgin Creek, Mounted Constable WH Willshire claims, ‘It’s no use mincing matters, the Martini-Henry carbines at this critical moment were talking English’.12 Willshire was stationed to the Victoria River District in 1894. He was the first policeman posted at Gordon Creek Police Station at Balarrgi, north of Pigeon Hole, along the Victoria River.13 He gives a detailed description of the Aboriginal tribes of the area but does not list

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No comparable incident can be found in any newspapers or police journals; however, Buchanan describes an ambush of Aboriginal people in the same area. He says the incident happened west of the original Wave Hill Station, past an open grazing area (likely to be the current site of Kalkaringi community, the airstrip and the north-western area) where Gurindji people used to find refuge in well-watered gorges and ravines. This description matches that of the Seale Gorge area. Buchanan says that some of the station workers were patrolling the area and came across some Aboriginal people cooking and eating some beef. Buchanan describes a child scout who called out a warning, ‘Kartipa, kartipa! [Whitefellas, whitefellas!]’ and a reply which came, ‘Wakurni kartipa! [There’s no whitefellas!].’ Buchanan then says, ‘The rifles spoke in a resounding crash — and in a flash the darkies camp was tenantless.’11 Unlike Wavehill’s stories, no deaths are reported in this account, but in 1933 when Buchanan wrote his version of events, there was an increasing reticence to admit to killings.

CHAPTER 3: THE KILLING TIMES

the Karrangpurru (or Karranga), which suggests that they had already been virtually eliminated in the early colonial times. Willshire is described as a brutal man by Anzac Munnganyi, a Bilinarra elder from Pigeon Hole. Anzac’s father worked at the old Gordon Creek Police Station. In discussion with Deborah Rose, Anzac describes a time when local Aboriginal people who had been caught stealing cattle were brought back to the station, tied up and shot. He also suggests that the police trackers working for Willshire, Pompey and Jimmy, were frightened of him and would therefore do his bidding even if it meant betraying fellow Aboriginal people. Pompey and Jimmy later escaped with weaponry, but were killed by local Aboriginal people who tricked the trackers into showing them how the guns worked.14 Anzac also says that Willshire shot Aboriginal workers who tried to escape from custody and kept women and children prisoner at Gordon Creek Police Station. The prisoners were often the wives or daughters of men who Willshire admitted to tying up (and, according to local accounts, were most likely also shot by him). For example Willshire describes chaining an old man to a tree before taking his two daughters who were hiding in a cave.15 He later used these two women as trackers. Indeed, Buchanan himself claims that he left women and children unharmed during the first punitive expeditions to track down cattle killers, but changed in his approach as, he claims, the tactics of Aboriginal people in the area changed. Very few of the women and children left the camp. They were beginning to learn that in these punitive expeditions they would not be molested. But that immunity was traded on by men later on when they posted their women on the outskirts of their hunting operations to give them warning.16

Deaths of women continued at least into the early nineteenth century. Hobbles Danayarri of Yarralin reported to Rose that in the 1920s a group of women who lived near Daguragu refused to submit to gang rape and were shot.17

Gordon Buchanan identifies other men with murderous tendencies who were allowed to carry out their crimes unchecked by police, for example Jack ‘Brumby’ Clark who ‘used to shoot down bush blacks on sight, and … once killed thirteen of them while they were crossing a plain’.18 Clark was eventually killed by his ‘black boy’, the name given to Aboriginal assistants at the time. Darcy Uhr is also freely described as undertaking ‘the duty of dispersing black criminals. This he did with his usual thoroughness; so effective was the lesson that his name was enough to inspire terror amongst those blacks for many years’.19 Cooks were also responsible for deaths in the southern Victoria River District. Jack Jangari, Anzac Munnganyi’s half brother who was also from Pigeon Hole, describes a time when a cook who was stationed at a camp on Poison Creek made a large stew laced with strychnine which killed a number of Aboriginal station hands, hence the creek’s name. Munnganyi describes a similar poisoning incident which occurred on the Japuwuny stretch of the Camfield River and resulted in the deaths of several Mudburra people.20 Rogue cooks are also reported well into the early colonial period, for example one cook stationed at Murnturluk (Catfish) was notorious for his cruelty to Aboriginal station hands, as described by Violet Wadrill in ‘The Cook at Catfish’ in Chapter 5. Skeletal remains of Aboriginal people held a fascination for scientists at the turn of the twentieth century when Charles Darwin’s theory of evolution was gaining popularity. Rose reports that the remains of 40 Aboriginal men and women who were shot in the Victoria River District in 1900 were boiled, macerated and sent to the Royal College of Surgeons in London.21 Similar reports are made by Jimmy Manngayarri who told Patrick McConvell that a Gurindji man’s head and one of his hands were cut off in the early days by a policeman who sent them ‘to the government with a note saying he was an example of a bad man’.22 The wave of death continued west into neighbouring Malngin country with the

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Janpa on Limbunya Station where the woman ran to escape Jack Beasley. (Photo: Penny Smith 2015)

establishment of a number of small stations on land that is now Limbunya Station. Jack Beasley is one name still remembered by Malngin and Gurindji people. Together with William Patterson, Beasley took up a grazing permit on Stirling Creek in 1903, which they named Mt Stirling. It was one of the small ‘battler’s’ stations established between 1900 and 1913. Jimmy Manngayarri considers Beasley to have been the worst perpetrator of massacres in this area. Manngayarri attributes the Yurruj (Burtawurta) and Ngima (Neave Gorge) massacres described by Ronnie Wavehill and Violet Wadrill to him. Beasley also had a reputation for taking Aboriginal women against their will for his own sexual gratification. According to Manngayarri, one such woman, whom he had beaten, escaped up a hill called Janpa. Beasley followed her up there, shot her and burnt her body with kerosene. Manngayarri also attributes the Kurturtu massacre to Beasley in another story. This massacre was also reported to Catherine and Ronald Berndt, who were anthropologists employed in the 1940s to assess the Aboriginal labour ‘problem’ on Vestey-owned cattle stations. The most vividly recollected of these was the ‘massacre’ at Gududu (off the Limbunya–Waterloo road) toward the latter part of last century, when the majority of the Malngin people in the area were wiped out when they were assembled there for ritual purposes. The population did not recover from those attacks.23

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Beasley’s brutality was also well known among kartiya at the time. In a memoir by Doug Moore, who was the bookkeeper on Ord River in 1900, Beasley is described as ‘a rough good natured chap who talked about gouging out blackfellows eyes with a blunt pocket knife’.24 Buchanan also claims that his skills as a tracker were highly developed, ‘Jack Beasley, who was on Wave Hill in the early days when he was a boy, had splendid natural eyesight, and was the only white man who approached anywhere near old George’s wonderful powers in this branch of bushcraft.’25 Presumably these skills were put to the purpose of hunting down Aboriginal people. It is not clear how long Beasley was operating in the area but he is recorded in the Timber Creek Police Book as having travelled through Timber Creek with 503 head of cattle on 12 May 1942.26 Jack Frayne is also implicated in the early massacres on what is now Limbunya Station. In 1903, Frayne and Mat Wilson obtained a Pastoral Permit for the area between Stirling Creek, the West Baines and Humbert River. Frayne built a small homestead at Kunja Rockhole (Kanyjalurr) on the banks of Kunja Creek within the boundaries. He called the station Kunja Station. He moved the homestead to Kumanturru (Coomonderoo Spring) in 1920, which is on the edge of Pumuntu, a sandstone area now in Kildurk Station. Manngayarri reported to Darrell Lewis that a large massacre of Malngin people occurred

CHAPTER 3: THE KILLING TIMES

there. Malngin people had sought refuge at Pumuntu because they had killed a milking cow at Kumanturru near the old homestead and had cooked it downstream.27 Killings in the area continued into the 1920s after Limbunya Station was established. Harry Reid was the manager during this time, and Jimmy Manngayarri bore witness to some of his crimes. In his story ‘Harry Reid shoots my Great-Uncle Jangari’, Manngayarri holds Reid responsible for the shooting death of his jaju,28 in retaliation for the beating of Reid and two other white men, Jack Cusack29 and Jack Carpenter. Reid, Cusack and Carpenter burnt his body at the rubbish heap.30 Manngayarri also discusses the murder of his uncle at Midnight Homestead by Carpenter. Elsewhere Manngayarri names the deceased uncle as Wilpin.31 Carpenter later became the station manager at Montejinni. His large vegetable patch including gigantic cauliflowers was admired by Michael Terry in 1925 as he travelled through the area.32 Manngayarri also described to Rose the time when he watched Reid kick his mother to death in front of him.33 He kicked her in the kidneys. Manngayarri was about four years old at the time and had been crying. Manngayarri always believed that it was because his mother had been unable to make him stop crying, that Reid kicked her to death. Owen Cummins is also mentioned by Manngayarri as one of the chief perpetrators of injustices in the southern Victoria River District, although no details are given. Cummins was born in Dargo in Victoria on 13 September 1874 and later became the model for Banjo Patterson’s The Man from Snowy River. Manngayarri says he was an associate of Jack Beasley. This information is corroborated by Ronnie Wavehill and Banjo Ryan in discussion, and also earlier by Albert Lalga Crowson. In 1977, Albert mapped the country for the Top Springs–Yingawunari land claim with Darrell Lewis. He showed Lewis various sites on Montejinni Station where he said shootings had occurred. The names he mentioned as being involved in these shootings were Walter Wye, Owen Cummins and Jack Beasley.34

Nonetheless conflicting accounts of Cummins exist. Ted Evans wrote a pamphet which gives some details of Cummins’ life. He first met Owen Cummins in 1950 when he was a Patrol Officer with the Native Affairs Branch.35 Owen’s relationship with Aboriginals is somewhat confused. He is reported by some as having nothing to do with them … On the other hand, Bill Wongiari [Wangkayarri] who as a young man knew him well revealed another side to Owen’s relationship. He told of a tragic massacre of Aboriginals in the country to the north-west of Wave Hill when many people died. Their bones, according to Bill, are still at Blackfellow Knob, to the north of Wattie Creek. It is difficult to pin point the time this occurred, but it would seem that Bill, from his description was barely out of his boyhood at the time — I would estimate that he was born around 1912. However he vividly relates how Owen and another white man Joe Brown, saved many of the survivors by helping them to escape to Inverway. Bill described, as an aside, how one survivor escaped the bullets by hiding in the carcass of a dead bullock! Bill insisted through the interview that Owen Cummins was a ‘good man’ and this view received support from other elders who were listening.36

Certainly Ronnie Wavehill claims that Cummins ‘quietened down’ in his old age. In his retirement from stockwork, Cummins took over the Afghan shop from Adromin Khan (see Chapter 6). He died at Wave Hill on 5 August 1953 and is buried in an unmarked grave near Kalkaringi. Maurie Ryan reports that Mick Rangiari was the person who found his body and Rangiari told him that Cummins had drunk diesel, presumably as an act of suicide. Although some of these accounts show differences, all clearly demonstrate that the early cattlemen operated not only beyond the reaches of the law, but also in a viciously brutal manner. Gordon Buchanan acknowledges that: They held their own inquest and inquiry. In those days there were no police within 300 miles. Every man was his own policeman; and the letter of the law was often ignored in favour of summary justice. And though the white man far removed from the restraints of formal law

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(Right) Aboriginal men at the original Wave Hill Station homestead in 1925. (Photo: Michael Terry collection, courtesy of NLA)

(Far right) Jack Beasley’s house at Campbell Springs on Limbunya Station. Campbell Springs is called Jikirrijja because it is a Willy-Wagtail Dreaming site. (Photo: Penny Smith 2015)

sometimes perhaps rivalled his black brother in savage reprisal, on the whole the treatment of the natives compared favourably with white methods all over the world. Imprisonment for cattle-killing was quite impracticable; and if no punishment were inflicted it would have been impossible to settle the country.37

Peter ‘Sabu’ Sing that he lost his entire family at Horse Springs. He was a child at the time and fell under his mother as she was shot which is why he survived.40 Further stories about the police are given in Chapter 7. In reviewing the Gurindji reports of killings, it is

The presence of police originally at Bow Hills

generally not possible to match particular events

Police Station and later, from 1916, at Wave Hill

to those recorded in cattlemen’s memoirs, police

Police Station did little to impede shootings and

daybooks or newspaper reports. Nonetheless,

the increasingly normalised ritual abuse by the

it is clear that the killings were a part of the

newcomers. In 1929, near Jarlarl (Number 12

general modus operandi of the early pastoralists

Bore), Robin Wamuku Jungurra (Violet Wadrill’s

in their encounters with Aboriginal people in the

jaju) was shot in the leg by Wave Hill Station cook

Victoria River District, (and adjoining regions),41

Patrick Ryan.38 Ryan pleaded self-defence and

and certain individuals such as Sam Croker, Jack

was found not guilty. Captain Major Lupngayarri,

Beasley and Owen Cummins had reputations,

who was employed by the station, complained

even amongst their fellow cattlemen, for extreme

about the food which resulted in him being tied

violence and cruelty.

up by a policeman in the sun.39 Old Banjo also told

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CHAPTER 4

Malyalyimalyalyi/Lipanangku: The First Wave Hill Station W

ave Hill Station was originally established by Nat ‘Bluey’ Buchanan in 1882 at Malyalyimalyalyi and Lipanangku, an area of the Victoria River just downstream of the area now known as Kalkaringi. The old yards are still in evidence. Sam ‘Greenhide’ Croker, who managed the first station, named the station ‘Wave Hill’ based on the terraced form of the hill on the southern side of the Victoria River. As Michael Terry, who first visited the station in 1923, noted, ‘Behind the station to the south, there was a high terraced hill from which the station had received its name. The waves on its side could easily be seen from a considerable distance.’1 The station was then stocked with 500 head of cattle in 1883 by Buchanan, brothers Hugh and Wattie Gordon, and Croker.2 As described in Chapter 3, the first decades of the occupation of Gurindji land were brutal. Gurindji numbers were severely depleted during this time; however, they actively resisted the occupation. Resistance involved killings of white pastoralists, ambushes of travelling parties and arson of station houses. Nonetheless, by 1901 Wave Hill Station had a ‘blacks camp’3 and by 1910 there were 30 Aboriginal station hands working on the station.4 The following stories begin with Dandy Danbayarri’s account of the death of a station manager at the hand of Gurindji men. Ronnie Wavehill then describes how Gurindji people came to settle at the station. The conclusion to the first era of occupation is marked by the destruction of Wave Hill Station by a massive flood in 1924.

Yards at the original Wave Hill Station in 1925 on the banks of the Victoria River near Kalkaringi. (Photo: Michael Terry collection, courtesy of NLA)

Remains of the yards at the site of the original Wave Hill Station. (Photo: Brenda L Croft 2014)

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Death of a Manager Dandy Danbayarri translated by Erika Charola, Ronnie Wavehill and Dandy Danbayarri

K

aarrangkarra-jirri oldbala house, kularnangku marnana Jinparrak-ku, nyawa karrawarra nyamu pulngayit-tu kanya larrpa ngayiny. Ai bin yapakaru ngayu-ma. Ai bin yapakayi-wu ngayiny-ja-ma ngamayi-la. Ai bin yapakayi. Nyawarra nyamu-lu Nawurla-jpan kapuku nyununy, kuya-rni ai bin jidan ngayuma yapakayi-wu. Ai bin little bit ngayu-ma ngurna pina ngayu pina ngurna-rla yani. Alright kuya-rni karrawarra. Jeya karrawarra oldbala marru-ma. Nawurla ai bin ngurnangku marnana. Alright kartiya kalpuman jintaku ngunga yanta murlangkurra; ngunga karra kalpuman. Oldbala marru-ngka murla karrawarra. Nyila oldbala marru-ngka karrawarra ngunga kalpuman manager ngunga karra. Ngu yani kaarniin Darwin-ngurlu boat-ta. Yani boat-ta-ma. Imin getem kurrurij, burrum nganayirla, nganayirlangurlu Timber Creek. Imin jawurruk, yununy mani nyanuny everything nyanuny-ma yununy-ma: purrp. Yuwani kurrurij-ja ngulu kanya luny VRD; luny. Yalanginyi-ma ngu jayinya, manager bin there, boss VRD-la-ma kalpuman, ngurla jayinya yawarta fourbala. Murrkun yawarta ngurla jayinya: packhorse kujarra, and jintaku nyanuny jalngak. ‘Kuya yanta Nitjpurru Nitjpurru yanta, naja kalpuman jeya, boss jintaku kalpuman. Ngungku malu jutuk. Nitjpurru-la. Kankarra nyila-ma marru-ma, Wave Hill-ma River-ngka. Kula kajangka nyila marru-ma. Pinka-ka.’

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‘Yu marntaj ngurna yanku,’ kalpuman-ma ngu marni. Jalayirlang kalpuman, jalayirlang ngunga kangka nyawa na: kaarrangkarra, kaarrangkarrajirri. ‘Yu marntaj ngurna yanku.’ ‘Nyawa ngungku yawarta, nyawa ngungku packhorse, nyawa ngungku jalngak-ku. Marntaj yanta na.’ Kalpuman-ma nyila-ma imin partaj yawarta-la. Kaarniin yani pinka-rni Nitjpurru. Nitjpurru-la ngurra karrinya kujarrawurt. ‘Nyawa wanyjika-rla Wave Hill?’ ‘Nyawa-rni kankarra kayi parra pinka! Kankarra marru-ma pinka-ka-rni. Kula-n yanku, kula-n yanku. Pinka-rni nyamu-n-nga kayi parra jutu-ngkarra pinka-rni marru, marru-mayin paraj pungku pinka-ka.’ ‘Yu, kaput ngurna yanku.’ Ngurra karrinya jintakurt tirrip. Yawarta-ma packem up. Warrij pinka-rni kayi pani … nomo bin wilmurr. Telephone nomo bin wilmurr lawara. Only nyawa, murnungku bin, ngantipany murnungku Bow Hills-la karrinya. Kula kurrurijjawung, lawara yawarta-yawung, Bow Hills-la, murnungku imin jidan karrinyani, Bow Hills-la murnungku-ma yawarta-yawung. Kula karrwarni kurrurij-ma, lawara. Kaarniin yani nyila-ma kalpuman-ma pinka-rni tirrip. Kamurra. Kaarniin warrij. Kaarniin: marlarluka four, murrkun marlarluka ngulu yani kalurirrp pinka-kurra. Ngulu yani pinka-kurra yawu-wu, marlarluka-ma murrkun. Jalyirri kujarra Japarta, Jampijina: fivebala, murrkun. Ngulu yani kanyjurra, pinka-kurra kanyjurra. Ngulu paraj punya pinka-ka-ma timana.

CHAPTER 4: MALYALYIMALYALYI/LIPANANGKU

O

ver here to the east — I’m not talking about Jinparrak, but the original Wave Hill Station which was washed away by the flood. I was little then. I was small and with my mother all the time, like these little Nawurla girls here. I was that age. I was starting to understand about things. So over here to the east, where the old homestead was, that’s what I’m going to talk about. There was a kartiya manager who was going to arrive. He was travelling up from Darwin by boat. He got to Timber Creek and took a motor car. He unloaded all his gear, swag and everything. He put everything in the car and went to Victoria River Downs (VRD). After that the manager there gave him three horses: two packhorses and one for him to ride on. ‘Go this way up to Pigeon Hole. There’s another manager there. He’ll give you directions. At Pigeon Hole, you’ll find the homestead on the Victoria River.’ ‘Alright, I’ll go.’ The river was going to take him east. ‘Yeah, okay, I’m going.’ They saw him off at VRD, ‘Here are your packhorses and your mount. Alright, go then.’ The manager got onto the horse.

He stayed one more night. He packed up his horses and set out, following the river. There weren’t any telephones in those days, but there was a policeman at Bow Hills. They didn’t have cars either, just horses. The police were stationed at Bow Hills with their horses. The manager took off east and camped half-way on the river. Then he took off again east. Over to the east, four men were walking around by the river. They were hunting for fish. There were two Jalyirri, one Japarta and one Jampijina. They went down to the river and found horses there.

He took off east and went to Pigeon Hole and stayed for two nights. ‘Which way is Wave Hill from here?’ ‘Further this way, upstream. Follow the river! The homestead is right by the river. If you follow the river straight up, you’ll find it there on the river.’ ‘Okay, I’ll go tomorrow.’

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Old yards at Bow Hills Police Station. (Photo: Brenda L Croft 2014)

YIJARNI

‘Ayi, timana nyawa ngantu-warla?’ Yawarta. ‘Ngantu-warla-nga nyawa yawarta?’ ‘Murlangurlu karrap nyangku-rlaa!’ Manyja-ngurlu tungunngurlu. Karrap kurru nyangani kartipa jintaku. Warlu warrkuwarrkuj manani, warlu warrkuwarrkuj manani kamparnu-wu nalija-wu, warlu. Kanyjurra pinka-kurra, kartak-jawung ngawa warrkuj ngurla ngu yani warlu-ngka nalijawu pirrka-wu. ‘Yanku-rlaa-rla!’ marluka-ma marni jintaku-ma, Tirrk-nginyi marluka, ngayiny daddy — ngaji nguyi ngaji. ‘Yanku-rlaa-rla,’ ngulu yani. ‘Yeah yanku-rlaa-rla,’ Kaarrayin yani. ‘Ngaja-ngalang parru turlk, wayi?’ ‘Naa, murlangurlu-rni-warla karrap nyangku-la.’ Yarti-ngka ngulu karrinyani warrp, yarti-ngurlu karrap. Nguyina paraj punya kartiya-lu-ma. Kalpuman, boss-ju-ma nguyina paraj punya. ‘Kawayi-wa-lu, kawayi-wa-lu,’ marrawan nguyina, mani, marrawan. Kapany. ‘Wal, yanku-rlaa-rla. Ngungalang marrawan mani kapany.’ ‘Yanku-rlaarla!’ Jintaku-lu marluka-lu kangani kirrawa wirrkalala jijpart. Kirrawa yapakayi, jangkarni-piya. Wirrkala-la kangani ngu, kutij. Ngulu-rla yani tuwa. ‘Ah wanyji-ngurlu-nta ah ngumpin, nyawa-manta Wave Hill-ngarna wayi wanyji-ngarna-rlanta?’ Nyawa-ma-rnalu bush-ngarna. Kula-lu pina English-ku myall-bugger. Ngulu kurru nyangani little bit jarrakap-ma yamak. ‘Well, kawayi-wa-lu. Ngurna ngayu-ma kalpuman Wave Hill-lu ngurna yanku kankarra. Kalpuman ngurna ngayu-ma Wave Hill-u. Ngurnanyjurra nyurruluny, ngurnanyjurra nyurruluny. Ngurna yanku kankarra. Nyawa-ma-rna pinka-ma kayi parru. Wave Hill-ma pinka-ka, wayi?’ ‘Yu,’ ngulu-rla marni. ‘Nyampa-rla-n kangana nyila marluka?’ ‘Nyawa kirrawa!’ ‘Nyampawu-rla-n kangana nyila kirrawa, jayingka-yi, mirlij yuwarrayi.’ Japarta-lu-ma, Japarta-lu-ma ngurla warrkuj mani belt-kula. Kirrawa-ma ngurla mirlij yuwani. ‘Nyaa!’

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‘Jayingka-yi!’ Ngurla pirrk jiyarni kartiya-lu-ma manager. ‘Ah wankaj, nyampa-n yu … wankaj nyawa-ma.’ Beltem pani, ngu pani wirnput jawurttu kirrawa-wa-lu. Kuya-rla chuckem, waj ngurla yuwani. Ah kuli na jayinya. Nyila Japarta marni, ‘Pungku-rlaa nyawa-ma kartiya-ma!’ ‘Na kutirni, kutirni kangku-rrangalang tanku, kutirni.’ ‘Well, kawayi-wa-lu, kayi parra-yi ngurnanyjurra jayingku tanku.’ ‘Yu, ngurnangkulu kayi parru.’ Kurlarra ngulu yani kalpuman-ma ngulu kayi pani kurlarra nyanuny-jirri yununy-jirri. ‘Nyawa marntaj. Wayi-nta tanku-murlung?’ ‘Yeah, ngurnalu tanku-murlung.’ ‘Yeah, ngurnanyjurra jayingku mangarri ngarin.’ ‘Yu, marntaj.’ ‘Tak karra-lu.’ Tak, tak ngulu waninya Japarta, Japarta kujarra, Japalyi (Jalyirri) Jampijina nyilama, ngumpin-ma tak. Ngulu karrap nyangani. Nalija, nalija ngurla yuwani. Mangarri katajkataj na. ‘Kawayi-wa-lu tanku-wu na,’ nguyina kanya, nguyina kanya lun. ‘Nyawa na nganyja-lu!’ ‘Yu.’ ‘Nyawa ngungku nyununy mangarri.’ Mangarri nguyina wiri-nganang, marntaj. ‘Ngarin.’ ‘Yu’. ‘Nalija.’ Kartak yapayapa, yapakaru jintaku. Ngulu ngarnani na, tanku na tanku na tanku-warla. Japarta-ma marni jintaku-ma, ‘Ngumparna, ngurna pungku jarrwaj nyila-ma kartipa-ma.’ ‘Karru-rra, karru-rra, ngaja-ngalang turlk parru, ngaja-ngalang turlk pungku na.’ ‘Nguyi pani, nguyi wirnputkarra pani kirrawa-lu nguyi tiwu yuwani kirrawa nguyi pani jawurt-tu wirnputkarra kirrawa-lu, well ngurna jarrwaj pungku.’ ‘Karru-rra, karru-rra, karru-rra ngungalang tanku jayinya.’ Ngurla marni Japalyima ngayiny ngaji, ‘Karru-rra.’

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‘Hey! Horses! Who do they belong to?’ said one. ‘Let’s watch from here!’ They were watching and listening under cover of the scrub. They saw a kartiya. He was collecting firewood to boil his tea. He went down to the water with a billycan and went back to the fire to make the tea. ‘Let’s go over to him!’ one of the old men said. That was my dad Tirrk-nginyi,5 ‘Shall we go over,’ another added. ‘Alright, let’s go,’ so they came in from the east. ‘He might shoot us, what do you think?’ ‘Nah, let’s just keep a watch from just here.’ They stayed in the shade, standing together watching. The kartiya spotted them.

‘Alright, you lot. Come with me and I’ll give you some food!’ ‘Yeah, we’ll come with you.’ They followed the manager over to the south to his gear. ‘Here is it. Are you hungry?’ the manager asked. They said, ‘Yeah. we’re hungry.’ ‘Good, I’ll give you bread, and beef.’ ‘Alright, thanks.’ ‘You can sit down.’ So the two Japarta, Japalyi (Jalyirri) and Jampijina sat down. They were watching him as he made them tea and cut up some bread. ‘Come and have something to eat, now,’ he took it to them and put it down. ‘Here,

‘Come here, come here!’ He waved to them, signalling them over. ‘Well, let’s go to him there. He’s waved to us to come over,’ said one. ‘Let’s go over to him!’

have this!’ ‘Yeah,’ they responded. ‘Here’s some

One old man was carrying a goanna tucked into his hair-string belt. It was a small but sizeable goanna. He was carrying it in his hair belt when they went across.

were full.

‘Hey, where are you mob from? Are you from Wave Hill? Or where?’ he asked but these were bush people so they didn’t know English. They might have understood a little bit, spoken slowly.

bread for you.’ They shared out the bread. ‘Beef,’ he offered. ‘Yeah.’ ‘Tea,’ he said, putting down some very small cups. They ate then, until they

One of the Japarta spoke up, ‘Bunji,6 I’m going to spear this kartiya now.’ ‘Leave it or he’ll shoot us. He might shoot us then, you know.’ ‘He hit me. He belted me with that goanna, so I’m going to spear him.’ But my father Japalyi replied, ‘Leave it, just leave it. He gave us food, so leave it.’

‘Well, come over here. I’m a manager at Wave Hill. I’m going up there. I’m the manager of Wave Hill. I’ll be in your area. I’m following the river upstream. This is the Wave Hill river isn’t it?’ ‘Yes,’ they replied and he asked again, ‘What are you carrying there, old man?’ ‘It’s a goanna,’ said the old man. ‘What are you taking a goanna around for? Show me!’ That Japarta took it off his belt and gave it to him to have a look, ‘Here!’ ‘Give it to me!’ the manager said as he grabbed it from him. ‘Ah, rubbish, what have you … this is rubbish.’ And he belted him with the tail-end of the goanna. And with that the manager chucked it down at his feet. Well, this Japarta got wild then. ‘How about we spear this whitefella!’ he said to the others. ‘Nah, wait on. Let him give us something to eat. Hang on.’

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Yalanginyi-ma Japarta-ma tuliny yani, nyanuny mirlarrang-ma nyila-rni. Ngulu karrwarni mirlarrang. Nyawa kalpuman-ma nyila tuliny yani. ‘Tanku-warla-nta?’ ‘Yu tanku ngurnalu.’ ‘Alright, wayi-nta tirrip karru murlangka.’ ‘Lawara ngurnalu lurrpu yanku.’ ‘Ah, ngurnanyjurra jayingku tanku, ngurnanyjurra jayingku,’ nguyina marni kalpuman-ma. ‘Yu.’ ‘Ngunang, nyawa-ma-rna kartipa-ma jarrwaj pungku,’ ngurla marni ngayiny-ku ngaji-wu Japarta-ma nyila-ma. Ngu yangki pani, ‘Ngunang, ngurna pungku jarrwaj.’ ‘Ah karru-rra, karru-rra, ngungalang tanku jayingana.’ ‘Ah, ah, ngurna jarrwaj pungku.’ Nyila-ma kartiya-ma yani karlarra yununyjirri nyanuny-jirri. Swag strap takem out-karra nyanuny-ku swag rope. Japarta-lu-ma yarramparla ngurla mani mirlarrang-ma, warrarra, gijim im. ‘Nyampawu-rla pungani.’ Mirlarrang-kari-lu ngulu pani na tampang, kartiya-ma manager-ma, ngu pungani Wave Hill. Alright, yalanginyi-ma, ngulu mani mangarri-ma bag-bag-nginyi-ma nyilarra-ma tanku-ma, flourma, sugar-ma, purrp ngulu kanya karlarra. Ngulu kartiya-ma nyila-ma waj pulngayit-ta yuwani. Ngulu yuwani, ‘Alright.’ Wave Hill-a manager, jintaku week, jintaku week, ngajik na. ‘Ngulu-nga yanta murlangkurra-ma larrpa! Yubala getem yawarta. Yubala go pinka olawei go langa Pigeon Hole.’ ‘Nyawa-ma-rla murrkun-kurt,’ kuya-ma. Murlu-wu ngaji Jampijina, an kartipa nguwula yani. ‘Timana manku-rli.’ Packhorse. ‘Wanyjirniny-parla yanku?’ ‘Yanku-rli pinka-side karlarra,’ Kanimparra nguwula yani. Kanimparra nguwula yani Japija and kartiya, nguwula yani kanimparra, kanimparra. ‘Ah wayi?’ Kamurra-kari nguwula paraj punya timana na. ‘Ah timana ngantu-wu-warla nyawa karrawarra.’ ‘Might be yaluwu na kartipa-wu. Nyangku-rli part.’ Karrawarra nguwula yani karrawarra. ‘Ah timana here. Wanyjika-rla-rla bag, yununy, yununy.’ ‘Nya nya karrawarra karrawarra.’ ‘Ayi jamana ngumpin here, jamana ngumpin here.’

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‘Nya flour jurlurlarra-nginyi flour.’ Paraj. ‘Ngulu jawujawurra mani murlanginyi-ma tanku-ma ngantuku-wayi?’ ‘Yalurra-lu na ngumpin-tu, ngulu-nga kanya jawurrap na.’ ‘Kartipa jeya wanyjika?’ ‘Might be-lu tampang pani.’ Warlakap kanyjupal jamana yurrk nyilarra ngumpin-ma, jamana-ma kanya. ‘Nyawa nyawa ngulu kanya karrawarra karrawarra karrawarra pinka-kurra ngulu tiwu yuwani ngawa-ngka,’ kalpuman manager-ma ngulu paraj punya. ‘Ah wali yanku-rli. Pani ngulu, wankaj trouble wankaj nyawa-ma.’ Punyuk punyuk ngurla yuwani yununy-ma packhorse-ma punyuk punyuk packem-up-karra purrp-parni wart. ‘Nyatpa-rli yanku?’ ‘Yanku-rli kankarra.’ Kankarra nguwula yani murlangkurra, Wave Hill-jirri. ‘Wanyjika-rla nyila kartiya?’ ‘Tampang, nyawa ngurla packhorse-ma. Ngulu punya ngumpintu.’ ‘Wayi?’ Pirrart na manager-ma, kalpumanma pirrart. Ngumpin nguyina marni, ‘Tampang ngulu punya ngantuku-wayi? Wali-ma-lu nganayi ngumpin murlanginyi?’ ‘Na, ngurnalu nyawa-rni!’ ‘Ngantuku-wayi-lu punya nyila-ma? Ngantukuwayi-lu punya?’ Kalpuman-tu-ma. ‘Timana manta kaput-ma, ngun yanku milimili ngun kangku Bow Hills-jirri.’ Ngayiny-ju papa-ngku mani, (imin lost na tampang). Mani mirlarrang, ngana mirlarrang.

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western bank of the river.’ The two of them set off downstream. Jampin and the kartiya started travelling down the river. ‘Ah, what’s this?’ A little way along they found a horse. ‘Ah, whose horse is that to the east there?’ one asked. ‘It might belong to the whitefella. Let’s go check.’ They went to the east. ‘Well, the horse is here. Where’s the bag, and the gear?’ ‘Here, here, further east.’ ‘Hey, there are footprints here, Aboriginal footprints.’ ‘Some flour has been spilled over here.’ They talked as they found things. ‘Somebody’s stolen tucker from here. Who could it be?’ ‘These ngumpin, they’re probably the ones who stole it.’ After that, Japarta got up with his spear ready. They all had spears. The manager got up and asked, ‘Have you had enough to eat?’ ‘Yeah, we’re full.’ ‘Alright. Are you going to camp here?’ asked the manager. ‘Nah we’re going to go back.’ ‘Well, I’ll give you some tucker,’ he offered. ‘Alright then.’ ‘Bunji, I’m going to spear this kartipa,’ Japarta said to my dad. He was asking, ‘Bunji, how about I spear him?’ ‘Just leave it, leave it. He’s giving us food.’ ‘Nah, ah. I’m spearing him.’ That kartiya went to his swag further west and undid the swag rope. That was when this Japarta hooked up his spear and threw it, spearing him dead. ‘What did you do that for?’ Another spear and he was dead. With that, he’d killed the kartiya, the new manager of Wave Hill. Well, after that, they got the food from the bag: flour, sugar, everything, and took it further west. Then they went back and got rid of the body in the flowing water. ‘Alright then.’ At Wave Hill, the old manager had waited for one week, and then another. ‘He should’ve arrived a while ago! You mob go get horses and follow the river right up to Pigeon Hole.’

‘Where’s this whitefella?’ ‘Maybe they’ve killed him.’ They searched around for footprints belonging to those men. ‘Here they are! They carried him along here, and further east to the river. Here is where they threw him into the water.’ They found the manager’s body then. ‘Ah, let’s go down. They killed him. This is no good; this is going to be trouble.’ They sorted his gear, packed everything up onto his horse and took it all back with them. ‘Which way should we go?’ ‘Let’s go upstream.’ And so they came back this way to Wave Hill. ‘Where’s that kartiya?’ the manager asked. ‘Dead. Here’s his packhorse. He was speared by blackfellas,’ they said. ‘Really?’ He was shocked, really shocked. He went to talk to the Aboriginal workers, ‘Who killed that man? Was it someone from here?’ ‘No we’ve been here all the time!’ ‘Well, who killed him then? Who speared him?’ the manager asked. ‘Get a horse tomorrow. You can go to Bow Hills and take this report to the police.’ My brother took it. (He’s passed away now.) And he also took a spear.

‘It’ll take three nights.’ Jangala’s (Ronnie Wavehill’s) father, Jampin and a kartipa. Off they went. ‘We’ll get some horses.’ They took a packhorse. ‘Which way to go? Let’s follow the

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Old cup found at the Jinparrak rubbish dump. (Photo: Brenda L Croft 2014)

YIJARNI

Timana, milimili imin go Bow Hills-jirri ngu yani timana-yawung murnungku-wu ngurla; murnungku-wu ngurla yani. Murnungkuwu ngurla yani. Murnungku bin karrap. ‘Oh, ngantuku-wayi-lu punya manager? Well kula punyu jarrakap, nyawa-ma wankaj.’ Ngurla marni nyanuny-ku ngumpin-ku. ‘Ngurli yanku marru-ngkurra ngulu punya jarrwaj ngumpin-tu manager,’ kuya. ‘Pinka-ka, lamarn-ta.’ Kaput-ma ngulu yani murnungku-ma murlangkurra. Jarrwa na ngulu yani kanimparra. Murnungku-ma warlakap-ma jamana-ma kuyarniny-kata Pirlimatjurru ngulu yani parajmurlung-parni. Paraj-murlung murnungku-ma kula-lu kurrurij-jawung murnungku-ma yani, timana-yawung. Another murnungku Timber Creek-nginyi, lawara, timana warlakap-ma, lawara. Lawara. Kula-lu paraj punya. Whole lot bin go yikili, that lot ngumpin jarrwaj-nginyi. Karlarrak Pumuntu kula-lu paraj punya lawara. Kula-lu mani murnungku-lu-ma tirrkkarra, lawara. Ngulu yani yikili Pumuntu na karlarra nyila-ma jawurrany wankaj jarrakap.

On horseback he took the piece of paper down to the policeman at Bow Hills. The policeman and he had a look. ‘Ah, who speared the manager? This is bad news, this. It looks bad.’ He spoke to his ngumpin worker. ‘Let’s go to the homestead. Some blackfellas have speared the manager,’ he said, ‘on the Victoria River.’ The next day this police contingent arrived at the homestead and a large group of men travelled down the river. The police were looking around for footprints. They went to Pirlimatjurru (north of Kalkaringi), but they couldn’t find anything. They didn’t have motor cars then so they were on horseback. There were other police from Timber Creek also looking around on horses, but they couldn’t find anything. After the spearing, the ngumpin went a long way away west to Pumuntu.7 They didn’t find them or manage to capture them. It’s a bad story this. My old man, Tirrk-nginyi told me this story. They were the ones who speared that man. Alright, that’s all Nawurla.

Nyawa-ma nguyi ngayiny-ju marluka-lu ngayinyju ngaji-ngku nguyi yuwani Tirrk-nginyi-lu. Nyarrulu na ngulu punya-ma. Imin killem im nyawa. Marntaj Nawurla.

European and Further Accounts of the Early Murders Felicity Meakins and Erika Charola This story, in which a white man travelling up the Victoria River is murdered by several local Aboriginal men, clearly correlates to the murder of Patrick O’Neill (also called ‘Paddy the Lasher’8). Accused of the murder was a Gurindji man, reportedly called Wallagoolah (who was probably named after the place Warlakula, see Chapter 3). Several details of the dialogue Danbayarri reports correspond with witness statements recorded in a newspaper report in December 1896,9 for example where two of the men were hesitant to murder

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the man, but one of them was convinced it was necessary and committed the murder himself. Danbayarri describes a farcical, almost comical, scene where the kartiya mocks a ngumpin over his hunting catch, a dead goanna, takes it from him and slaps one of them with it. Both Danbayarri and the newspaper accounts describe the body being thrown into the water. The witnesses in the trial, a man named Caralagoolah and a woman named Bungalla Kitty, were not eyewitnesses to the event, but were from the same Aboriginal

CHAPTER 4: MALYALYIMALYALYI/LIPANANGKU

clan and claim to have overheard one of the defendants, Jaydeadda, telling of how he had committed the so-called ‘killing’. Both Danbayarri and the newspaper accounts claim that the target of the kartiya assault (Wallagoolah, according to the newspaper report), was the one who committed the murder, while the other two were reluctant accomplices. It is interesting to note that Bungalla Kitty is reported to have said, ‘Wallagoola killed him hard fellow,’ which may not necessarily mean murder. In the pidgin English used at the time, and in modern day Kriol, kilim merely means ‘hit’, not ‘kill’ as in English, and hard fellow or hadbala means ‘hard’ and contains no reference to a person or ‘fellow’. So it is possible that she was reporting an assault, rather than a murder. The newspaper report does not name the victim, but reports evidence from Mounted Constable O’Keefe stationed at Gordon Creek (Balarrgi), which is north of the location identified by Danbayarri. The policeman reported that: I knew a man named Patrick O’Neill for about a twelve month; I last saw him alive about the 5th or 6th of May last on the Wickham River at Mulligan’s camp; he was about 25 or 30 years of age, 5ft 7in high, stout build; he made a statement to me; I have since made search for this person in my district and I cannot find him.

The NT Administrator’s report (1912) names the murder victim, ‘July 1896, Patrick O’Neill was found murdered near Wave Hill. Three natives charged with the offence were discharged.’ A further article10 gives a reason for not naming the victim: the body was too decomposed to be clearly identified. This article, editorial in nature, laments the fact that the case was thrown out on a technicality: the fact that the Prisoner’s Caution had not been administered properly. While many details from Danbayarri’s story correspond with newspaper reports, it is not clear if the suspects taken for trial in Darwin were involved in the murder. Dandy states that the culprits, including his father’s brother, Sandow Tirrk-nginyi, who is not mentioned in the reports,

Bow Hills (Wave Hill) Police Letterbook 4/9/1916, p. 50 (Photo: Brenda L Croft; Courtesy of NTAS Service)

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YIJARNI

escaped to Pumuntu north of Coomanderoo. While his nickname Tirrk-nginyi means ‘from police custody’, this label could well have arisen from flight from any of a number of police incidents. Sandow was once before caught for cattlekilling, but escaped custody. He was apparently recaptured with another man, Rosewood Charlie, during a police patrol on country to the northwest of Wave Hill, including Pigeon Hole.11 The letterbook then describes Sandow’s escape to the sandstone country, a common escape route, as it was too rugged for police horses to negotiate. The sandstone country fits the description of both Pirlimatjurru and Pumuntu, which were commonly used as sanctuaries for Aboriginal people in this era. Sandow was recaptured by a police constable who remarked that he had to keep the captive under constant observation to prevent him from escaping again. In general, murders of pastoralists by Aboriginal men were not uncommon in the early years of occupation. For example, a traveller called Stanley was killed in February 1900 near Campbell Springs (Jikirrijja)12 in Malngin country on what is now Limbunya Station. According to Jimmy Manngayarri,13 they hid his body in a hollow log. He was travelling from Frayne Camp to Campbell Springs when he came across two Aboriginal men, one called Wheelbarrow. He offered them some meat, damper and tea but the men were worried it was poisoned. When Stanley went for a wash in the creek, Wheelbarrow followed him in and speared him. Another killing occurred on 11 January 1905 at Longreach on the Victoria River where the road to Pigeon Hole crosses the river.14 The main account given here was described to Rose by Jack Jangari and Anzac Munnganyi, although other accounts are given by Makin and Buchanan. Two white men, Harry Edwards (or Jack Edwards according to Makin), Richard Frost (mentioned only by Rose) and Henry ‘Dutchy’ Benning, who were yard contractors, another kartiya who was sick and an Aboriginal woman called Nowra15 who was accompanying them and was pregnant,

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were camped at Longreach setting up yards. The sick man and Nowra were killed by an Aboriginal station hand called Alligator Tommy from the Alligator River area of Arnhem Land (although Makin and Buchanan give his country as the Pine Creek area and do not name him) while the others were out working. Edwards and Dutchy were then ambushed when they returned from work, with Edwards shot and Dutchy escaping back to Pigeon Hole. The killer escaped but was later caught at Pine Creek and hanged in Darwin on 21 December 1905. Alligator Tommy said that he had wanted to leave the camp but was threatened a number of nights before by Frost and Edwards who had thrown rocks at him and then brandished revolvers, hence the attack a number of days later. Jack Jangari and Anzac Munnganyi also suggest that the disagreement may have been over Nowra. Other killings, skirmishes and raids reported in the region include that of John Durack at Ord River amongst others in the Kimberley,16 Sam Croker at Auvergne,17 Manton on the Baines River,18 Scott at Willeroo Station,19 and Mulligan and Ligar travelling through Jasper Gorge near Victoria River Downs.20 ER Johnson was also attacked at Dead Finish Creek on Delamere Station in May 1896, Gordon Creek Police Station was raided in June 1896 while Mounted Constable O’Keefe was on patrol and, in the same year, VRD was almost completely burnt down by local Aboriginal people. In 1898 Tom Cahill, the manager of Wave Hill Station at the time, was mustering with other men and was ambushed by Aboriginal men, although none were killed. Later that year the homestead was burnt down. Historian Darrell Lewis observes that the end of the 1890s seemed to mark the peak of Aboriginal resistance in the Victoria River District. After the 1890s, the reports of violence perpetrated by Aboriginal people became more scarce. He speculates that Aboriginal numbers had decreased so much by this time that it had become difficult to maintain an active resistance to the occupation of Gurindji, Bilinarra, Malngin and Ngarinyman lands.21 This was also around the time that

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Aboriginal people in the area started settling in ‘blacks’ camps’ at the stations, as discussed in the following story by Ronnie Wavehill. In general, the killings, skirmishes and raids are portrayed in reports as individual Aboriginal station hands going berserk or crazy rather than as a part of a collective and concerted resistance of Aboriginal people to the appropriation of their land and resources.

Gurindji, Mudburra and Malngin women finding peace by gathering bush foods and flowers during knock-off time in the early station days. (Leah Leaman 2014)

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YIJARNI

How Gurindji were Brought to Work on Wave Hill Station Ronnie Wavehill translated by Erika Charola and Ronnie Wavehill

J

arrakap ngurna malu jalarni-ma: ngulu kaarniinkarra, nyamu karrinya marru jalayirlang, marru-murlung karrwarnani ngulu fly, pirrkap yuwani; larrpa kartipa-walija nyamu-rla yani Darwin-ngurlu ngulu paraj nyanya kaarniinkarra ngurra-ma kamparri-la nguyina jarrakap nyila murluwu kaarniinkarra nyila ngunyarri-yayi-lu nyamu nyiwurt mani, nyila-ma kamparra-rni. Kamparri, larrpa-nginyi, nyila-ma jarrakap-ma nyamu-yinangkulu nyawa ngumpin turlakap pani walilik, yaluwu na ngurna-rla-nga marnana jarrakap. Nyawa-ma kartipa nyarruluny kalpuman marni kanimparra-nginyi, Darwin-nginyi milimilila jalak yuwani, nguyina jalak yuwani letter-ngkama, ‘Aa marntaj, marntaj nyawa-ma jalarni-ma. Kula turlakap parra ngumpit.’ Letter-ngka-ma. ‘Wali, jiwarr manta-yi na miyat; ngumpit warukjirri manta. Turlakap-murlu, manta-rla na jiwarr waruk-ku-warla. Kula-rna malu, nyurrulu-rni kirr kangka-lu nyartpa ngunjina manku musterem nyila miyat.’ ‘Yuu, marntaj,’ nyila-ma marni. Ngulu marni na jarrakap kartipa nyila yalangka marri yalanginyi im jarrakap milimili nguyina jiwarr mani yaluwu-ma kalpuman-tu-ma nguyina marnani, ‘Well nyawa-rla ngurna karrwarnana letter-ma ngaliwany-nginyi ngayiny-nginyi-ma kalpuman-nginyi-ma Darwin-nginyi-ma: Kula turlakap-ku-warla-ma, lawara, nyatparra-rla pirrka manku jiwarr-wu murluwu ngumpit-ku, warukjirri manu-wu.’ Nyartparra-rla? Kirr kangani ngulu karrinyani; jarrakap marnani. ‘Nyartpa-kata, nyartpa?’ kartipa-ma ngulu marnani.

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‘Aa kuya-ja,’ jintaku kartipa ngu marni, kuya-ja marni. ‘Nyamu-rlanga yanku, nyamu-rlaa-nga kaput manku yawarta, wali kankarra yanku-rlaa kuya, karlangkarla, kurlangkurla murla nyawa Warluk, marri? Karlangkarla nyawa Purruranymayin. Marri, nganayirla, Neave, Neave-ma nyawa kankarra nyawa Neave-ma nganayirla ngumpitma yalangka jarrwa-ma ngulu karrinyana nyamurla-nga jintaku yarrulan paraj pungku manku-rlaa nyila-ma. Kula turlak-ku; kayi parru-la manku-rlaa warrkuj nyila-ma karu-ma kankula wart.’ Kuya. ‘Wayi? Kula punyu-warla!’ ‘Nyila-ma karu-ma jintaku, kangkula wart, yarrulan-ma. Karrwa ngurlaa nyila-ma yarrulan-ma pinarrik ngurlaa-rla manku jaruwu minyjiminyji-wu. Marntaj ngu karrwarnana nyanuny-ma jaru-ma, ngulu-rla malu pinarrik minyjiminyji-wu, ngu ngarrka manku nyanunyma jaru-ma, marntaj. Yalanginyi na kirr kankula ngaliwa nyartparra-rla punyu manu-wu. Marntaj, ngurlaa karrwarnana nyila yapawurru, nyila karu ngumpit nyamu-nga pinarri karru nyampayirla-wu jaru.’ ‘Yuu, yuu marntaj.’ Wali kaput-ma kartipa-lu-ma ngulu mani yawarta, kankarra nyawa ngulu yani, kankarra ngulu yani marri Wirlki Yard-mayin, kula yikili-la-aju nganayirla-ma nyawa-ma Neave-ma nyawa-ma Neave-ma karlangkarla-ma karlangkarla kankarrama pinka Neave-la-ma Gorge country kankapa ngulu kurru nyanya yalyingkarra ngumpit murlu kankapa nyawa-na jarrwalun-ma kuya. ‘Wali!’

CHAPTER 4: MALYALYIMALYALYI/LIPANANGKU

Blacks’ camp at the original Wave Hill Station in 1925. (Photo: Michael Terry collection, courtesy of NLA)

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oday I’m going to tell the story of the place where that old homestead was. Before that, there was nothing there and the kartiya put up tents. A lot of them came from Darwin and found the country east of here. I was told how kartiya arrived; my great-grandfather who made the flood told this story from a long time ago. In the beginning, kartiya used to shoot ngumpin all around this country, but I’m going to talk about what happened after that. These kartiya got a message from down the river. Their boss in Darwin sent a letter to them saying, ‘Okay, it’s time to stop shooting blackfellas now.’ It said, ‘You need to round up the men and get them to work. Don’t shoot them. Just round them up for work. I can’t tell you how to do it. You’ll have to work it out for yourselves.’ ‘Yes, alright,’ they agreed. All the kartipa started talking about this letter. Their boss got them together, ‘Well, I’ve got this letter here from my boss in Darwin, and it says: ‘Don’t keep shooting the blackfellas. Get them

together for work.’ They thought about it, ‘How are we going to do this?’ the kartipa were saying. ‘I know,’ one man said. ‘When we go out west of here on our horses, keep going further west and south of there on the other side of Neave Gorge, there are a lot of blackfellas camped up there. We should just take one boy, but don’t shoot him. Just get him and bring him back here,’ he was explaining. ‘Hey? What for? That’s no good!’ ‘We’ll keep that kid until he’s a young man and we’ll teach him English. Let him keep his own language, just as long as he learns English. He should remember his own language. After that, we’ll work out the right thing to do. It’ll be clear when we’ve got that boy who knows both languages.’ ‘Yeah, okay,’ the others replied. The next day, the kartiya took a couple of horses and went upstream. They went past Seven Mile, but not too far, just up to Neave Gorge. Here higher up they could hear ngumpit singing out, a lot of them. ‘What about it!’ they thought.

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Kartipa nyatjang, kula jarrwa, ngulu yani yawartayawung. ‘Karra-lu murlangka-rni,’ nyila-ma jarrwalun-ma liwart. ‘Ngantipa ngurnalu yanku yawarta-yawung-parni.’ Nyatjang, ngunga murrkun, ngunga kujarrakujarra kartipa ngulunga yani. Tulnyu nguyinangkulu mani, tulnyu. Purturturrp-purturturrp, kayi pani yawartayawung-kulu, pilapilapilapilap. Nyawa jintaku yarrulan, ngulu kayi pani, ngulu warrkuj mani, ngulu jalngak yuwani yawarta-la. ‘Wali, marntaj na, nyawa karu ngurnalu mani!’ Nyila karu ngu lungarni. Lungkarralungkarrap nyila partaj yuwani yawarta-la kanya ngulu wart. Kankayit murlangkurra kaarniinkarra nyila-ma karu-ma ngulu-rla jayinya wapawapa marri wapawapa, nyampa jurulungku, jamana, walyjawalyja, nyampa-kayirnikayirni, kanya nyilama karu-ma. Wal wuukarra-rni nyila-ma karu-ma karrinyani. ‘Nyawa-ma-yilu-nga turlp parru.’ Ngulu pinarrik jayinya na English-ku minyjiminyjiwu kartipa-wu jarrakap, wayi? Karrinya, karrinya, kula mani wajija jarrakap-ma, karru-ma-nga ngajik nyatjang-kurt jakiliny ngunga kujarra-wurt, ngunga murrkun-kurt jakiliny, ngajik — ngunga karru pinarrik minyjiminyji-ma yalungku karungku jintakurtjintakurt ngu pinarri-warla karrinya nyila-ma jarrakap-ma; marntaj. Nyila karu ngu marni-warla minyjiminyji-ma. Ngu karrwarnani jaru-ma. Kartipa-lu-ma ngurla yangki pani, ‘Marntaj, ngun karrwarnana nyununy jarrakap, nyununy jaru?’ ‘Mmm ngurna karrwarnana ngayiny-ma jaru-ma.’ ‘Aa nyampawu-kula ngurnangkulu nyawa-ma nyuntu-ma karu-ma mani? Nyawa-warla ngungku kalpumanma ngurna marnana nyawa na karta. Letter-ngka nyanuny-ju kalpuman-tu ngurla jalak yuwani Darwin-ngurlu city-ngurlu kula turlakap-ku-warla, ngungantipa jalak yuwani. Nyamu-rnangkulu mani nyuntu murlangkurra, nyununy ngumpin murlangkurra nguyinangkulu manku waruk-jirri. Turlakap-ku-ma lawara-rla. Wali, yalangurlu-ma, ngun karrwarnana minyjiminyji, jaru nyununy purrupurru, marntaj punyu.’ ‘Mmm, ngurna karrwarnana ngayiny-ma jaruma.’ ‘Yuu, marntaj.’ Jangkarni-warla nyila-ma

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karu-ma yapawurru-ma, jangkarni-warla ngu pina-rla minyjiminyji-wu. Ngulu kirrka ngarni murlangka-ma kaarniinkarra yard-ta-ma. Nyilama yapawurru-ma ngu jangkarni-warla kaarnirra, marntaj. Yalangurlu, horse-tailer, kartipa nganta kaarnirrak ngu yani yawarta-wu kaarnirra, Maminyawurrumayin Payinti-mayin warlakap-kula yawarta-ma. Ngu kangani turlk-kaji-ma nyila-ma jangkarnima yarrulan-na. Nyila-ma yarrulan-ma Japarta nganta, ngumpit-ma nyantu-ma nungkiying. Well nyila-ma kartipa-ma kaarrankarra yani ngu warlakap yawarta-wu horse-tailer warlakap yani ngu kaarniinkarra nyawa nyila nyamu-rla Jinparrak-ku jarra Wali-rla jangawa-yawung-kata nyila-ma kanimparra. Lirritkarra-la kujarra ngumpit nguwuliny yalyingkarra, yalyingkarra nguwula marnani kujarra ngumpit; wuringwuring nguwula yanani wuringwuring tartartapkarra-wu jalyi, ‘Aaa kutirni, kutirni ngana murlangka marnana?’ Kuyangku-ma yalungku kartipa-ma nguwuliny nyanya. Yamak-parni jakapkarra ngu yani yawarta-yawung-kulu nyila-ma kartipa-ma. Ngu yani, ‘Kujarra ngumpin … ’ Kutirni yamak-parni ngu yani yirimuri na kutij. Jarrwaj, karlangkarlak wany, jarrwaj mayarnikari-ma jarrwaj, nguyina warrkuj mani. Karlangkarlak wany yuwani. Kartipa-warla paraj punya karlarnimpa kutij. Milk nguwula mani! ‘Kutirni na kula-rli wanyjarru rarraj na.’ ‘Kutirni karru-rli nyatpa nyamu-ngali-nga malu. Nyawama kula karrinyani yikili. Ngungali-nga turlk parru,’ nguwula-nyunu marni. Yala-ma wartan kankulak nguwuliny karrinya nyila-ma ngumpit-ma, wartan nguwuliny kankulak karrinya kuya. Kapany. Nguwuliny mani kapany kuya-rni jarrakap-ku takataka-ma. Yalungku ngumpit-tu nyila pinarrik jayinya nyila-ma kartipama takataka nyampa jaru kirtkirt; jintakujintaku jaru. Nyila-ma kartipa-ma nguwuliny yani ngulurla, nyila-ma ngumpit-ma minyirri-warra nguwula yani. Nguwuliny mani lurlu, ‘Karra-wula lurlu,’ tak na. Nguwuliny marnana jarrakap na nyila-ma jaru-yawung.

CHAPTER 4: MALYALYIMALYALYI/LIPANANGKU

There were a few kartipa, not many, going along on horseback. ‘You lot stay right here,’ said one, and the others waited. ‘We’ll take a couple of horses.’ Maybe three or four went. Up they went and startled the people camped there; they gave them a proper fright. They galloped after people on their horses. One chased after one of the young boys, picked him up off the ground and put him on the horse’s back. ‘Alright, we’ve got a kid.’ This kid was crying his lungs out. They put him screaming and crying on that horse and took him back over to the east at the old station. They gave him clothes — trousers, boots, hat and a shirt. Well, he was really frightened, that kid. ‘They might shoot me.’ They taught him their language, English. Ngumpin called it Minyjiminyji. It didn’t happen quickly, but they kept him for a couple of months, two or three months and then even much longer. He learnt it bit by bit until he could speak it properly. The boy was now there speaking English. Alright, well he knew English then and he still knew his own language. One kartipa asked him, ‘You’re alright, eh? You still got your language?’ ‘Yeah, I know my language,’ he replied and the kartiya said, ‘Well do you know why we got you here? Our boss in Darwin sent us this letter. We don’t want to go shooting people anymore and that’s why we’ve bought you here. We want to get your people to work. They won’t be shot anymore. So that’s why we’ve got you here. You speak English, and you speak your language too: that’s good.’

who were in this area. The horse-tailer was looking for horses this side of the river. You know where that junction for old Wave Hill Station is, with all those pandanus — Warlila — just down from there. Two ngumpin were fishing in the waterhole, calling out to each other. They had branches and were dragging them up and down through the water, grabbing the fish out of the water as they went, but they were overheard, ‘Wait on, there are people here talking!’ the kartiya heard them. Slowly and quietly he took his horse further along. ‘Two blokes … ’ Wait on! Slowly he went up to the edge of the sandy ground and stopped there. One after another, they were spearing fish and throwing them up onto the western bank of the waterhole. Then they spotted this kartipa right there and a bolt of fright went through them! ‘Hang on, don’t run!’ ‘Wait, let’s stay — he’s not far away. He might shoot us,’ they were saying to each other. The man had his hand up and he was signalling them over. The boy had taught this kartiya how to use sign language and a bit of Gurindji, which he spoke in a broken manner. He knew just a little bit. The two fishermen approached very hesitantly. He signalled for them to sit down. ‘Sit down, you two.’ They sat down and he started talking to them in Gurindji.

‘Yeah, I still know my language.’ ‘Alright, good,’ said the kartiya. The boy had grown older by now. They had worked out everything here at the old station site east of the Victoria River. The boy was getting big. After that, there was a kartipa horse-tailer going around searching for horses. He went through Maminyawurru, through Payinti, looking around everywhere, and he carried a rifle. Meanwhile, it was relatives of the young ngumpin, a Japarta,

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‘Wartayi, nyawa-ma kartipa-ma jaru-wajikata nganayirla, ngantuku-warla pinak jayinya jaru? Nyawa kartipa jaru-waji, jaru-waji!’ kuya. Nguwuliny marnani jaru yirrap-ma takataka nyampa. Wal nguwuliny marni, ‘Nyuntu, nyuntu … ngaliwa ngurlaa … yanku na!’ kuya. ‘Aa ngungaliny ngali kangana, kayi parru-rli marntaj; nyawa-ma kartipa-ma ngunga punyu.’ karlarra. Nyila-ma ngumpit-ma, nguwula-nyunu kirr kangani. ‘Nyatpa-rli wayi-rli rarraj-parla wanyjarru!’ ‘Kula-rni rarraj wanyjarru marntaj … kayi parru-rli kuyarniny marntaj yanku-rli … ’ ‘Punyu nyawa-ma kartipa-ma jaru-yawung, jaruyawung jarrakap nyila-ma ngungaling marnana ngaliwany Kuurrinyji … ngunga punyu marntaj … kayi parru-rli marntaj.’ Karlarra nyawa, Payinti-la waman jimpiri-la kanimparra nganayirla ngana-nta tarl panana nyila kaarnimpa. Wali-ma-n na karlarra, nyanawu parrkartakarta yard-ta kaarniin na kaarniin. Nyila-ma yawarta tartartap; nyila ngumpit kujarra nguwula yani pirnti-ka kujarra. Nguwula yanani mirlarrang-jawung nyila-rni marlarrakanta ngulu paraj punya yaluwu-ma kartipa-wu-ma. ‘Ayi, kartipa, ngumpit-jawung ngumpit-jawung nyatparra, kartipa, kartipa-lu nguwuliny kangana ngumpin kujarra,’ kuya. ‘Ngumpit-jawung.’ Rarrarraj ngulu yani walyawalyak kartipa-rnalu yirrap-ma ngaja-wula yanku wuukarra-wu, walyawalyak ngulu waninya. Yalu-ma ngumpit kujarra-ma karlampa kuya yard-ta karrawarrak (wanyarri yalangka-ma karrinya larrpa-ma; ngunga yalangka-rni). Yalangkurra yawarta tirrk mani ngu; nguwuliny kanya, luny yuwani, nguwuliny mani takataka kanyjurrak karra-wula karra-wula, tak, kuya. ‘Yuu karru-rli kuya, karru-rli kuya tak na, tak.’ Yalangurlu-ma, ngurla wayirrap marnani nyila-ma kartipa-ma, yala walyayak ngu kartipa-ma nyilama, nyila ngumpit-ku ngurla marni wayirrap nyilama, ngurla marni wayirrap yarrulan-ku; ngu yini marni, nganta. Nyila-ma-wula na yanani jik; ngurla kapany mani kuyangka-ma-wula paraj punya. ‘Ayi, ngumpit

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ngumpit nyawa-ma — kayirniin.’ ‘Ngana-wayi?’ ‘Kutirni kuya, karru-rli-rla ngumpit nyawa-ma kayirniin.’ Ngumpit, wali nyatpa-rla kuya kayirniin, kayirniin, kayirniin, nyila ngumpit-ma yani ngu tak. Wali jarrak nguwuliny marni jaru-yawung nguwula-rla milk na mani, ‘Ngana-pula nyawa-ma. Walimanta-yi ngarrka manana?’ kuya-rni nguwuliny marni nyila-ma jaru-yawung. Nguwula-rla milk mani nyila-ma; ngumpin nguwula wuukarra karrinya na karta-nga turlak-ku. Milk nganan-pula ngayirra nguja, nguwuliny nyanpula nguwula marni skin name. ‘Ngayu ngurna ngampungampu, ngayu marri ngayiny-ma mayiman ngarrka manana. Ngayuma manta-yi pina; kartipa-lu nguyi larrpa kanya; ngayiny-ma ngaji-ma ngampungampu, ngayinyma ngamayi-ma ngampungampu,’ kuya. ‘Aa, yuu karta ngunga marntaj ngurnangkulu pina, nyununy ngaji, nyununy ngamayi-ma wanyji-rni, karta-nga kartipa-lu ngungku turlp pani kuya.’ ‘Na nguyilu kanya kartipa-lu larrpa ngayu-ma yapawurru jangkarni na ngurna nyawa-ma, ngurnangkuwula malu jarrakap kartipa-nginyi punyu, kartipa-lu nguyi warrkuj mani ngayu, kankarra nyawa nyamu-yilu nyanpula marni Warlakula nguyi mani.’ ‘Nyampa-wu-rla, kula-yi manani jupu, punyu jarrakap, na kartipa-nginyi-ma. Ngalinguny jala ngalinguny miyat-ku ngayiny-ku ngumpin-ku-ma. Kula turlakap-kari-wu nyawa-ma nguyilu marni kartipa-ma kuya-warla. Ngurna yani murlangka, ngayu-ma. Milimili mani ngu nyanuny-nginyi kalpuman-nginyi Darwin-nginyi, yalanginyi nyanuny kalpuman milimili-la ngunga marnana letter-ma nyila-ma.’ ‘Marntaj, ngumpit-parla jiwarr manta-lu warukku, kuya-warla nguyilu ngayu-ma marni; ngayu-ma nguyilu marni. Nguyinta ngayiny-jirri parlak yanku waruk-ku; kula turlakap-ku, punyu ngungaliny jarrakap ngumpit kartipa-nginyi-ma nyawa-ma. Kuya-warla nguyilu ngayu-ma marni.’ ‘Yuu, marntaj,’ kuya. ‘Aa, yu marntaj.’

CHAPTER 4: MALYALYIMALYALYI/LIPANANGKU

‘Well, well! Who’s this kartiya who knows language? Who taught him how to speak language? He’s a language man, this kartiya!’ So he spoke to them in language and sign language, ‘You, you: we … here, we … will … come … here!’ ‘He might be okay this kartipa. Let’s go with him.’ They were working out what to do as they went. ‘Or maybe we should run away?’ ‘No, let’s not run away, how about we go with him — it will be okay.’ ‘He might be alright, this kartiya. He’s speaking to us in Gurindji. He might be okay so let’s go with him.’ Here to the west, past Payinti, there’s a cave. It has a name, that one downstream. Well, over there, but this side of the stockyard, there’s some clear flat ground. The kartiya was leading the horse and the two ngumpit were walking on each side. They were still carrying the bundle of spears when they saw the camp belonging to the white men. ‘Hey, some blackfellas over there with that bloke! He’s bringing two blackfellas,’ they said, ‘He’s brought some Aboriginals!’ Then they disappeared inside their tents in case the two Aboriginal men took fright and ran away. Those two ngumpit were coming up on the western side of that yard to a bauhinia tree. (It might still be there, that tree.) He tied the horse up and indicated to the two of them to sit down, ‘Sit down, please sit down.’ After that, the white bloke sang out to the young ngumpin who was living with them — all the other kartipa were still inside. He called the young man over, calling out his name. He came out, and in the moment that the horsetailer signalled to him, the two ngumpin saw him too. ‘Hey, ngumpit, ngumpit here — there to the north!’ ‘Who could that be?’ they wondered, ‘Let’s wait. We can stay here. He’s coming over.’ The man came over from the northern side and sat down. He shocked them by calling out to them in Gurindji. ‘Who are you two? Do you recognise me?’ He was talking to them in their language, both of them in a state of shock. They

had been thinking that they might yet get shot. He introduced himself with his skin name. ‘I’m so-and-so, my father is such-and-such, my mother is such-and-such,’ he said and they replied, ‘Ah yeah, we know you! Your mother and father are still alive. We thought the kartipa had shot you!’ ‘No, they took me away when I was small, but I’ve grown up and now I’m here. I can tell you good things about these kartipa. They picked me up from higher up, at Warlakula, that gorge with the Dog Dreaming. They took me from there.’ ‘And what for? They didn’t pick me up for nothing. They want our people to come and work. They’ve got good news. They don’t want to shoot people any more. They got word from their boss in Darwin. He sent them a letter and told them that’s what they want to do.’ ‘So they want us to round up people to come and work. That’s what they told me. Your mob can come and work with me. You won’t be shot. This good news for us; it comes from the kartiya. This is what they told me,’ said the young man. ‘Yes, okay,’ they replied. ‘Alright then.’

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Men working at the yards on the eastern side of the river in 1925. (Photo: Michael Terry collection, courtesy of NLA)

YIJARNI

‘Well kutirni karra-wula ngurna manku mangarriwarluk, mangarri, ngarin, kayirra … ‘Yuu.’ ‘Aa marntaj punyu jarrakap, wayi?’ ‘Punyu-warla, ya ya,’ kuya. Mangarri, ngarin, ngunyju, mangarri, nalija; jangkarni-ma kartak-ma kangani; yalangurlu-ma kartipa ngu yani; yala-ma ngumpit nguwuliny marnana jarrakap. ‘Ngungalang tanku manana, ngaliwula purrp-kulu nyangku, kartak-kula yapawurru-la nalija,’ nganta. Nalija malany yarrak-kata nyawa-ma yarrak, yarrak, mm nalija kartipa-wu; nyawa mangarri kirt, yalu-ma ngumpit-tu-ma nyantu-warluk jaartkarra, ‘Nyampa-warla marntaj, mangarri kartipa-wu, ngurla punyu!’ ‘Jaartkarra ya punyu.’ ‘Nyawa-ja marri nyawa-ma ngarina karangjawung karang, nyangka-wula malany!’ kuya malany kuyangku. ‘?#*@!’ Jupak ngurla kiyani ngu. ‘Wankaj wingki, wingki!’ kuya. ‘Aa punyu kawurru nyampayirla-waji punyuk-kajika wingki-ma karrang-jawung, karang-jawung kuya. Marntaj, nganyja-wula jaartkarra, wingkikata, marntaj punyu, marntaj majul-ma punyukkaji jaartkarra, marntaj nguwuliny pirrkap mani jaartkarra, ngayu-ma-rna nyanya, ngurna nyawa kartipa-wu mangarri-ma jaartkarra tanku-ma marntaj, wali, yuu, marntaj tanku-ma nyawarla, nganyja-ma nyawa ngunyju, ngu payarnani yarrulan-tu payarni ngunyju-ma kawurn-ta kiyani, marntaj.’ ‘Marntaj, nyunpula yarrulan, nyangka-wula nyawa-wu!’ Nyila-ma larrpa-nginyi ngunyju ngurla pani malany, jupak wart. ‘Aa wankaj, kuliyan, kuliyan.’ ‘No mayarni-kari, paya na. Ngayu-ma-rna payarni punyuk; ngajik-kula-ma,’ kuya. Nganta nguwula payarni marntaj na, nguru na, warrkuj ngunyju marntaj. ‘Wali, marntaj na, tanku.’ Kayirra nguwula yanku ngurra-wu na, kayirnirra, ngurra-ngkurra, nyilarra ngurra-wuma ngulu pakara-la nyilarra-ma ngumpin-walijama. Nyilarra kartipa-ma wulawulaj-parni ngajawula wuukarra rarrarraj yani, ngaja-wula yani

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wuukarra nyila-ma. Jarrakap nyila-rni nyamuwuliny warrkuj mani kartipa-lu nyila-na nguwuliny karrinyani jarrakap nyamu-wuliny paraj punya liwaya-lu jarrakap-ku-ma yaluwu-ma ngumpit-tuma nyila-rni ngumpit-parni nguwuliny marnana jarrakap-ma jaru-yawung-ma. ‘Well kaput, nyamu-nta-nga nyamu-rla-nga murlangka ngurra karru well ngurnangku-rla kaput malu jarrakap-ma.’ ‘Yuu, marntaj tirrip kaputa-la,’ ‘Kaput ngurlaa ngarlu mangarri-ma. Nyunpula yanku-warla, nyawa manku-wula wananga murlangka; mangarri wananga-kari-la murlangka; wananga-kari-la ngunyju, murlangka nalija, warrayal. Murlangka wananga-kari-la warlu nyampa, ngunyju, murung-parni.’ Nyanpulany-ma manku-wula nguyinangkulu yuwani wapawapa-la kuya na ngumpit kujarra-ma; nguwuliny yuwani lunkurru-ngarna, jurrulungku — warlpurru, nyila na wankaj na. Warlpurru-ma nyila-ma tiwu na. Lunkurru-nga-rna-yawung, jurrulungku-yawung nyila-ma ngumpit-ma kujarra nguwula. Kartipa-wu-ma nguwula pinarla karrinya nganta. ‘Well marntaj, wanyjika-rlanypula yanku jiwarrp ngumpin?’ ‘Kankarra, nyawa pinka nguja kayi parru.’ ‘Yuu, marntaj ngunpula yanku jiwarr murrkun-purru miyat-ma; kula manta-wula purrp, murrkunpurru-ma marntaj kankayit na murlangkurra wart.’ ‘Kankarra kuya nguja yurrk-parluk.’ ‘Yurrk yuwarra-yi-wula, wanyjika-nypula kankarra nyawa Neave.’ ‘Karlangkarlak karlarniin, nyawa, Warlukmayin yanana karlarniin nyawa nganayirla,’ marnana, ‘Purrurany-mayin wart, Seale-na wart murlangkurra. Purunyjirri-purunyjirri-ma kutirnipiya, kuya nyawa kayirniin ngarlaka nyamunta-nga nyangku yalangka partaj, ngayirra-ma, nyamu-n-ma-n-ngayirrany-ma nyangku kumilama, purunyjirri-purunyjirri karrap nyangku kankula ngarlaka. Nyawa kayirniin ngarlaka, nyamu-nngayirrany-ma karrap nyangku ngayirra nguja kumilakarra kutij, nyamu-n-nga nyangku ngana-wayi kutij yalangka ngarlaka-la, kutirnikata; ngayirra nyila-ma, ngajik-piya.’

CHAPTER 4: MALYALYIMALYALYI/LIPANANGKU

‘Well, stay here for a minute. I’ll get you some food, some meat,’ and so on he talked. ‘Yeah,’ they replied. ‘It’s good news, eh?’ ‘Yeah, yeah, it’s good,’ they said.

tomorrow.’ ‘Yeah, okay, we’ll stay tonight.’

A kartiya came over with bread, meat, tobacco and tea in a big container. The young bloke explained it to them. ‘He’s bringing over some food for us mob. Try it. Have some of this tea. Here’s a small cup.’ That might be what was said.

one with matches, tobacco and whatever.’

Tasting the tea, ‘Yeah, it’s sweet. That’s good, that kartipa tea.’ ‘And try some bread!’ He broke off a piece. The young bloke had some first. ‘Yeah, that bread’s okay. Kartipa have got good bread.’ ‘Yeah, it’s good to eat,’ said the other one. ‘Try some meat. This is salted beef. Taste it.’ So they tried it. ‘Ah no, yuck!!’ and they spat it straight out. ‘Yuck, that’s horrible, horrible!’

and trousers as though they knew kartiya ways.

‘I’ve been eating this kartiya food for a long time and it’s okay, because it fills you up even if it’s salty. That’s because they put a lot of salt on it. Go on, eat some more. It’s good in your stomach. It’s okay to eat.’ And he made them eat some more. ‘That’s all for the food. Try some of this tobacco.’ The young bloke put a piece in his mouth, then he put it in ashes to make it strong and put it back in to chew.

bring back word from those you see up at Neave.’

‘Try it, you’re still young. Try this, you two!’ But they were used to that bush tobacco from the old days so they spat it out. ‘Ah no, it’s bad. Too strong!’ ‘No, try it again! I have it and you get used to it after a while.’

But leave it a little while. You’ll have to give us a bit

‘Tomorrow we’ll eat together. You can take this bag with food — bread, tobacco, tea, sugar. Here’s another bag with tobacco, tea, sugar. And another So they put clothes on those two ngumpit then — shirt, trousers. As for their loin cloths, there was no use for them now, so they chucked them away. The two of them were ready to go in their shirt ‘Alright. Where will you two go to get people together?’ ‘Higher up this country. We’ll just follow the river.’ ‘Alright. Take care and bring along a good number of working men, not everybody, just a good few. Go upstream and bring them back here.’ ‘Yes, we’ll go and take that message,’ said the two men. ‘Yes, Before leaving, the two explained: ‘We’ll go though Warluk, come back through Purrurany, then Seale and back this way. See that hill over there to the north? When you see us in the late afternoon, we’ll be standing up there on top, when we have people ready to join you. You can check in the afternoons. On this hill to the north, you’ll see us standing up. The two of us will be there on top. of time.’

Well, the two of them were fine then, each with chewing tobacco in their cheeks. They’d picked that up quickly. ‘Alright. That’s it for food.’ The two ngumpin were ready to head back south to their camp, where all the others were camped on the flat. Meanwhile the other kartipa were still hiding in case the two visitors took off in fright. The kartipa who found them at the waterhole talked to them again, using that young fella to speak for him. He was talking to them in their language. ‘Well, if you camp around here tonight you can still tell that mob about this when you go back

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‘Yuu,’ kuya. ‘Nguja-nga yanku nyatjang-kurt jakiliny, jintakurt jakiliny, yuu ngu-nga kujarra marntaj nyila-ma, purunyjirri-purunyjirri nyawarni karrap nyangka-wula nyunpula-ma, kayirniin ngarlaka-rni,’ kuya. ‘Yuu.’ Kankarra Warlakula tuwa ngumpit-ku nyawarra. ‘Ngayirra nguja,’ wapawapa-yawung lunkurrungarna-yawung, jurrulungku-yawung. Nguyinangkulu ngumpit-ma wuukarra karrinyana nyila-ma. ‘Nyampa-rla-pulany nyila karrwarnana,’ kuya. ‘Kartipa-wu nyawa-ma kartipa-ma-nginyi nguja karrwarnana kanya nyawa yanta-lu murlangkurra purrp jiwarr ngumpit-ma, pakarli purrupurru, murlangkurra jaru punyu kartipanginyi-ma ngurnanyjurra malu ngayiny-ku miyat-ku. Kula wuukarra karra-lu.’ Nyila-ma ngumpit kujarra nganta nguwula karrinya punparrng kartipa-wu marntaj na nguwula pina karrinya. Nguwula kartipa-la karrinya. Kartipangurlu nguwula yani lunkurru-ngarna-yawung, jurrulungku-yawung ngu nganta jamana-jawung, walyjawalyja-yawung. Ngunyju-ma nguwula pinala karrinya nganta na. ‘Nyawa ngungalang ngunyju, jalak yuwani murluwarla ngunyju ngurli yanku murlangurlu mangarriwu yanku murluwu ngurli-rla yanku nalija-wu, murluwu ngurli-rla yanku yununy-ku murlu-warla ngana kartipa-ma kula ngaliny ngungaliny jirrwartu wuyanana kuli-wu. Kula turlakap-ku lawara; punyu jarrakap. Jaru-yawung nyawa-ma nguja ngayirrama yanana. Kartipa-lu-ma ngungayirra paraj punya ngayirra-ma wuringwuring-kula, kankapa nyawa Warlila-la kanimparra kuya wuringwuringjirri kartipa ngungayirrany tuwa yani yalanginyima. Walima-nta-la pina? Nyanawu-ma kuya-rla warlakap nyangani, ngampungampu-ma wanyji ngulu mani kartipa-lu-ma kartipa-lu ngulu karrwarnana nyila, Nguja-rla jangkarni-warla; ngungayirra marni nyantu-warla. ‘Nyantu-ma ngu jarrakap kartipa nguwula karrwarnani minyjiminyji-ma. Jaru-yawung nguwuliny marni nyantu-warla, kampalk-karra kartipa-nginyi yurrk jaru punyu kartipa-lu-ma ngu nganta ngungaling marni nyawa na nguja yani jarrakap nyurruluny!’

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‘Well, wanyjika-rla murlanginyi yanku? Nyawarla ngunyju-ma, kangka-lu kirtkirt, warlu, warlu.’ Kungkarla larrpa-nginyi, nyila waki, nguyinangku-lu jayinya wiringanang-karra ngunyju-ma, kirtkirt warlayarra. Yalungku yununy-ma nguwula karrwarni nyanpulany. ‘Nyampa-rla nyawa?’ nguluwuliny. ‘Ngayirrany palkiny makin-ku.’ ‘Wali, murluwu na kuya palkiny ngurli-rla kartipa-wu-ma yanku.’ ‘Aaa punyu punyu yijarni wayi? Yijarni kula turlakap?’ ‘Nah yijarni yanku-rlaa-rla ngurlaa kartipayirri nyawa-kata ngungayirra kartipa-lu-ma jalak yuwani.’ ‘Yuu, Wanyjika-warla-rla yanku?’ ‘Kayirrangkarrak partaj Warluk, Partuwartu, Warluk, kanimparra kayi pani nyila-rla pinka tuwa, ngumpit-kari-la, pina-rni jarrakap, jarrakap-ma pina-rni-ma jarrakap marntaj.’ Punyu kankayit jiwarr ngumpit-ma parlakparlakkarra parlakparlakkarra na, Purrurany-mayin na karlarniin nyawa Lawimayin-parla wali, Lawi-ngka na well, marntaj. ‘Nyatjang-parla ngumpit?’ kuya. Yalungku ngumpit-tu nguwula mani karnti juwal, juwal karnti nguwula mani; nguwula karrwarnani kataj-kaji-ma punpurru, nguwula katajkataj mani kuyany ngumpit, ngunga murrkun, ngunga kujarrakujarra, nyatjang-parla, kula-rnayina pina nyatjang ngumpit, nguwula kataj mani kuyany ngumpit; karnti-kari-la, kuyany janka. Kuya-ma ngurla yumi ngumpit-ku. Kartipa ngurla pencil, ngumpit kuya na. Kamparra-rni ngumpit-ma yuwani kuyarra karnti-ka; kataj-kaji-yawung-kulu mani kuya-rla: kuyany ngumpit, kuyany pakarli. Nyila-ma karnti-ma karrwarnani kartipa-lu, ngulu nyangku, ngulu ngungu manku kuyany miyat, kuyany janka. Kajupari nyawa na nyawa na kurrku-ngka yalangka ngumpit-ma warrp. ‘Warlmangkirr karra-lu, ngayirra-ma-ja-nga partaj yanku,’ kankula partaj, kaarnirra, purunyjirripurunyjirri kuyany-ju mana kankula-la-rni nyawa-ma mumparla kankula-piya-rni partaj na nyanpula-ma kumila, partaj, kartipa-lu-ma karrap.

CHAPTER 4: MALYALYIMALYALYI/LIPANANGKU

‘Yeah, okay,’ he said. ‘We’ll be back in how many months? Maybe one, or let’s say two. Then you can check on top of that hill every afternoon and you’ll see us there.’ ‘Yes, okay.’ They went back upstream to their people at Warlakula. ‘Hey, it’s us.’ They were wearing clothes — shirts and trousers. All the others were scared. ‘What have you got that on for?’ They said, ‘This is from the whitefellas. They gave it to us. Get everyone together — men and women too. We’ve got good news from the kartiya. I’ll tell you all about it. Don’t be frightened.’ Those two men were acting like they knew about kartiya now. They had learnt and were wearing shirt and trousers. They were wearing boots and hats too, and they knew the white man’s tobacco. ‘Here, try some tobacco. They sent it back for you. Here’s some of their bread and tea. This blankets from them too. They didn’t treat us badly or get violent. They never tried to shoot us. It’s alright, they had good news. We’ve come with a message from them. They found us when we were fishing and they’ve got one ngumpin there. You know such-and-such? Well he’s with them. He’s still alive! The kartiya took him and they kept him. He’s grown up now and he talked to us.’

come out where those other ngumpit are. We’ve talked to them, so they know. It’s ok.’ So they went from upstream camp to camp, rounding up people to follow them back down. They all went through Purrurany, past Daguragu Crossing and then they stopped. ‘Okay, how many ngumpit have we got now?’ they asked. Those two leaders got a long stick and started making cuts for each person. How many men? Three, four, or however many they had. I don’t know, but that was how many marks were put on the stick. Another stick was marked for women in the same way. That’s a ngumpit custom. Kartiya have got pencil and paper, but ngumpit used to record their numbers like that in the early days. They would get something sharp to make marks on a stick — this many men, and that many women. Later the kartiya would be able to take the sticks to see how many blokes and women they had there. All those ngumpin weren’t far away from where the cemetery is today. ‘You mob stay here and we’ll go up the hill this afternoon.’ So they set off up to the top. It was starting to get late when they reached it, but they arrived in time for the kartiya to notice.

‘He knows the whitefella language and he speaks our language, so he was interpreting for the kartiya. Those kartiya have got good news. He told us and sent us to tell you!’ ‘Well, where should we go from here? Here’s some tobacco, take it and share it out. And matches.’ They had those old matches, white ones. They shared out the tobacco, but they kept the blankets for themselves, those two. ‘What’s that?’ they asked the two of them who replied, ‘Blankets to sleep on.’ ‘Hey, well let’s go see these kartiya and get some blankets!’ ‘Are they really okay? Is it true? Won’t they shoot us?’ ‘Nah, it’s true. We can go and see those kartiya, they sent us two over here to tell you.’ ‘Yeah, okay. Where do we go?’ They explained the plan. ‘Down past Warluk and Burtawurta; follow the river down and

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‘Aaa, nyila-rni na kayirnimpa nyila, nyila na,’ nguwula ngumpit-ma marrawan kuya marrawan. ‘Yanta-lu-rla kapany,’ kuya nguwula yani lirlaj kurlarniin-jarrk. ‘Wanyjika-rla?’ Nyila-ma karnti-ma nguwula kangani. ‘Yaa well nyatjang-parla miyat, pakarlipurrupurru.’ ‘Nyawa na nyawa nyawa!’ Karnti-ma jayinya-rla. Nyila ngumpit nyila kartipa nguwuliny marrangan-ma yani. ‘Kuyany-parla ngumpitma ngurnayinangkulu mani; karnti-ka karrap nyangka-lu.’ ‘Marntaj. Yuu, marntaj.’ ‘Manyja-yina yanku-rra-lu lirlaj kurlarniinjarrk. Nguwula yani lirlaj, jurntu mani yalangka, yard-ngurlu-ma ngu karlarra yalangka parnta-ka, pinka-ka kurlarniinkarra. Yalangka makinmakin-ma jurntu-ma ngurra-ma. Mangarri nguyinangkulu kanya yalungku kartipa-lu; mangarri nguyinangkulu kangani tanku, nalija nyampa kartak jangkarni, wiringanang jayinya tanku yaluwu. ‘Well marntaj, kaput-ma parru ngunalu-nga parru ngarin kaput-ma ngunga murrkun ngunga kujarra ngarin.’ Yuu tirrip, kaput-ma turlp ngarin-parla na nguyinangkulu jayinya, waraja kartipa-lu-ma yanku-rra-lu miyat, janka kaput-ma store-ngkurra, wapawapa-wu, now, yalungku janka-ku ngulu warrpa-ma mani; yunayuyununy. Lunkurrungarna, jurrulungku yalungku ngumpit-tu. ‘Kula wuukarra karra-lu.’ Aa, before that one yalangurlu-ma, ngulu jarrakap-parlak marni kartipa, ngumpin. Murlangka-ma, kartipa-ma yanku jarrakap-ku. Ngurlaa-nga malu jarrakap-parluk kuya, kartipa ngulu karrinya tarra ngaliny ngumpit murrkun, nyila kujarra ngumpit nyamu-wuliny kartipa-lu mani. Nyila nguwula kutij karrinya kartipa-la; nguwula pinarrik nganta kuranykarra. Nyila yarrulan ngu kutij karrinya, nguyina jarrakap marnani jaru-yawung. Yarrulan-ma nguyina jarrakap marni nyarruluny; nyantu-ma jarrakap marni jaru-yawung, nyila-ma kartipa-ma kutitij yalangka-rni, nyantu-ma nguyina jarrakap marnani jaru-yawung kamparlkkarra nyanuny-ku miyat-ku. Jarrakap, kula nyampawu na yijarni, ‘Yanta-lu ngayu-ma nguyilu mani kartipa-lu-ma kuya-

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rla; kula nyampawu-warla, jaru punyu-warla ngungaliny kartipa-nginyi-ma ngayu-marraj nyamu-na kartipa-lu waruk karrinyana, waruk-ku na ngunta yanku purrp kula turlakap-ku-warla mayarni-kari purrp nyawa-rni-warla kartipa-lu nyanuny-ju ngurla milimili jalak yuwani kuya-rniwarla. Well kaput, nyamu-nta-nga kaput-ma storengkurra wapawapa, kuya-rni nyamu-nga wearem wapawapa. Nyawa kujarra-lu kartipa-lu nyamuwula karrwarnana wapawapa. Nyawa wapawapa. Yaluwu-warla ngunta-rla-nga yanku ngumpit, janka yanku ngunta.’ ‘Yuu.’ Tirrip kaput-ma. ‘Nyawa parntukut-kari yanta-lu.’ Yalangurlu store-ngkurra nguyina jayinya palkiny, calico palkiny-marraj, yununy, wapawapa nyilarra-wu janka-wu, wapawapa nyilarra-wu ngumpit-ku, lunkurru-ngarna, jurrulungku. Store-ma karrinya yalangka nganta kaarniinkarra wiringanang jayinya. Marntaj-parla, yuu wart.

CHAPTER 4: MALYALYIMALYALYI/LIPANANGKU

The old yards at Mimangu. (Photo: Penny Smith 2014)

‘Hey! Look, there they are! Those two ngumpin waving. You lot go over and tell them to come here.’ The two of them went swimming over to the south side. ‘Where are they?’ The two of them were carrying the sticks. ‘Yeah, how many men and how many women?’ he asked. ‘Here, here and here … ’ They gave him the stick. The kartipa went over to meet the two ngumpit. ‘This is how many we got; you can see on the stick.’ ‘Alright. Yes, okay.’ ‘Tell them to swim south across the river.’ The two of them swam across where there’s a little creek. They found a place to camp on the south side. The kartiya took some bread over for them. They took bread, tea, billycans and shared it out with people. ‘Alright, tomorrow we’ll shoot a cow and have some beef, maybe two.’ They camped the night and an animal was slaughtered the next day. The kartiya also took everyone to the store and gave out clothes. The women got dresses and bedding and there were shirts and trousers for the men. ‘Don’t be frightened,’ the kartiya said. Before that, the kartiya and ngumpin had a talk. The kartiya stood up in front of all the ngumpin

including the two ngumpin that the kartiya had just enlisted. These two stood there pretending just like they knew something. The young man was standing up too, talking to everybody in Gurindji. The kartiya were all standing around and the young bloke was translating for his people. He talked, and it wasn’t just idle talk. It was for real. ‘We want you to come here. The kartiya took me for this reason. It wasn’t for nothing. The kartiya are dealing with us with goodwill. They want us all to work like I’m already working for them. They won’t shoot us anymore. These kartipa have got a boss, and he has sent them a letter with that message. Well, tomorrow when you go to the store, you can get clothes like these two are wearing here. All you men can go, and all you women too.’ ‘Yeah, okay,’ they agreed. They camped and got up the next day. ‘Come this way and line up at the store.’ Over at the store, they gave them blankets, canvases, bedding, clothes for the women, and shirts and trousers for the men. The store was over on the eastern side of the station and they distributed everything from there. Once it was done they went back to the camp area.

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YIJARNI

Yalanginyi-ma ngulu yard pirrkap mani; kaarniinkarra larrpa-nginyi nyila-ma yard-ma ngulu pirrkap mani ngumpit-tu-ma yalungku-ma. Nyampanyampa ngulu pinarrik karrinyani pirrkap manu-wu. Kaja-nginyi ngumpit, pukunyung ngumpit kartipa-wu, kula-lu pina waruk-ku, waruk-ku-ma karrinyana, yawarta-wu-ma kulalu pina karrinyana lawara. Kaja-ngarna kilkak kata nyila-ma winawinarrkkarra janka-ku-ma kuya-rningan. Everywhere-lu ngunga kitchenta nyampa-warla, dining room, kuya-rningan winawinarrkkarra waruk-kula yalangka. Plate-ma kilkak, wapawapa-ma wulyuk, floor, nyampakayirnikayirni, yarrulan-ma pinarrik karrinyani jalngak-ku yawarta-wu, marntaj ngulu yarrulanma karrwarnani pinarrik-ku-ma yawarta-wu-ma, kuya-rningan. Yawarta-wu nyampa-wu, warukku learnem up im talk la olabat nyantu-rni-ma marnani jaru-yawung, ‘Ngayu-marraj karru-rla waruk kartipa-wu!’ ‘Yarrulan yirrap nyurrulu-marraj ngurnalu pinarrik karrinya jalngak-ku yawarta-wu.’ Warukku-ma nyampa-kayirnikayirni ngulu karrinya waruk. Ngulu pinarrikkarra yalangurlu-warla, nyila-ma jarrakap-ma waruk-ku-ma. Ngulu yard-ma pirrkap mani, nyila stockyard jangkarni, kaarniinkarra ngunta karrap nyanya marntaj nyurrulu-ma, yala kaarniinkarra, kula yapayapa karnti ngulu pirrkap mani, yala-ma nyarrulu ngulu kangap lajalajap makem ngumpit-tu, still there kutijkarra kutijkarra mm kula yapayapa karnti nyila-ma kulupa-ma nginyi-ma warlartarti wirlka-yawung-kulu ankaj! Wirlka-yawung ngulu katakataj kartipa lajalajap ngulu kanya ngumpittu. Nyilarra ngumpin ngurlu purlkuwurlku, purlkuwurlku-nyiyang ngulu karrinya. Ngumpit lajap ngulu kangani. Kutitij yuwani, kartipa-ma yalangka-rni, kartipa-lu. Yarrulan-ma ngulu karrinya pinarrik, yirrap-ma karrayil-ma ngulu karrinya waruk-kula marrungka, janangan nyampa nyila na ngulu waruk karrinya, ngulu waruk karrinyana; jintakurtkarra pinarrik yawarta-wu. Ngulu pinarrik yawarta-wu jalngak-ku, kartipa-ma kuya-rningan kalpuman nyarruluny, jilyarra murla yalangka-rni. Ngurna

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paraj punya nyila-ma jintaku-ma yard-ma, nguyilu wiit jayinya karlangkarla nyawa Seale Yard-ta. Kurlayarra kuya nyila Mimangu winyji, nyilakata yard-ma ngurla murluwu old station-ku-ma. Mimangu Yard, Seale Yard-ta kurlayarra jintapakari-ma nganta yard-ma kayirniin, nyawa Croker Fourteen-ta kurlarra kuya, jintapa-kari nyawa Kelly na kayirni nyamu-lu waruk karrinyana murlangurlu-ngka kaarniinkarra larrpa-nginyi marru yalangurlu jintapa-kari nganayirla Purlumpurru Midge walik yalangurlu-ma ngulu pinarrik karrinya. Ngulu pinarrik-warla karrinya jarrakap-ma ngantipa nyamu-rnalu ngumpit jalarni waruk karrinyana kartipa-la. Well nyawa-rla start-off-ma ngurna marnani, ngurna marni yurrk, ngayiny-ju nyamungantipangkulu ngaji-ngku, jaju-ngku, jawiji-lu yurrk yuwanani aa nyawa-ma yurrk-nginyi ngulu marnana kamparlkkarra kula-rna pina, yurrknginyi nyamu-ngantipangkulu yurrk yuwanani. Jala-rni-warla, ngumpit-ma ngurna-rla marnana murluwu-rni Gurindji-wu-rni ngurra. Kula-rna pina ngurra-kari-wu VRD-wu, Malngin-ku, nyawama Gurindji-la-ma kuya nyamu-rla jiwarr mani kartipa-lu-ma ngumpit-ma nyawa na. Yurrk, yurrk nguyilu kiyanani Wave Hill-ta. Ngayiny-ju ngajingku ngamayi-lu ngaji-ngku, marntaj, purrp-parla.

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From there, they built yards on the east side of the river. It was built by the ngumpit who started working there. They learnt all kinds of things. These ngumpin were straight from the bush, totally unaware of anything to do with white people. They didn’t know how to ride horses or anything. Women who had grown up in the bush did sweeping and cleaning in the kitchen and dining room. They would be cleaning plates, washing clothes, cleaning floors and doing all kinds of work. Young blokes learnt how to ride horses until they mastered it. The young fella was talking to them all the time in language. ‘Stay here and work for the kartiya like I do!’ ‘Another lot of you young men can learn how to ride horses.’ They did all kinds of work and they knew how, from that time on. They built the yard on the east side of the river and you’ve seen that those posts they’re made of are not small. The men carried these posts on their shoulders and the yards are still standing there today. Posts made of coolibah trees were cut using just hand axes and carried on the shoulders of those men. Poor things, our old people. They were really strong ngumpin, strong and tough, and they carried those trees on their shoulders and put them up. Kartiya were there; they made them do it.

The young fellas learnt how to do everything, and the older ones worked at the homestead in the garden or in other jobs. The kartiya taught the young ones how to ride and do the branding at that place — I saw that yard — Seale Yard, to the south of Mimangu Spring. That’s the yard belonging to the old station. There’s another one to the north at Croker, near Number 14 bore; another one at Kelly, to the north of the first homestead; another one at Purlumpurru, Midge Bore. They learnt everything in that area. They learnt how to speak English and the kartiya way, right up to today where we’re working for kartiya. Well, this is the story of the start. This is what they told me: my father, my grandfathers, my greatuncles and their families. They passed on this story; I didn’t see it, I learnt it from the stories they told us. I’m talking about what happened here on Gurindji country. I don’t know what happened on Ngarinyman or Malngin land. This is the Gurindji story about kartiya rounding up our people here, and I was told it at Wave Hill Station by my father, my mother and my uncles. That’s the end of the story.

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European Accounts of Gurindji Moving to Cattle Stations Felicity Meakins and Erika Charola This account by Ronnie Wavehill tells of the establishment of Wave Hill Station and the strategy used to bring Gurindji people to the station.22 Dandy Danbayarri and Peanut Pontiari told a similar story to Patrick McConvell about two young men of the subsections Jangala and Japarta, who were taken from Jangawayarung (a waterhole on Gordy Creek) to the station and trained up.23

Unnamed people on Wave Hill Station in July 1920. (Photo: Vestey collection, courtesy of CDU Library)

Such first encounters between Aboriginals and Europeans are not recorded in non-Aboriginal sources. Gordon Buchanan’s memoirs, Packhorse and Waterhole (1933), and a book written about him by his granddaughter, In The Tracks of Old Bluey (Bobbie Buchanan 1997) give no account of the kidnapping of a young Gurindji boy as an interpreter nor of the recruitment of workers. It seems likely though that the kartiya in Wavehill’s story are Nat Buchanan, Sam Croker and the Gordon brothers, as they established Wave Hill

Station in 1882. Both Gurindji and kartiya accounts of early massacres mention the presence of cattle, and that the catalyst for fights was over the slaughter of livestock by Aboriginal people. These events must have taken place after 1883, when the first 500 head of cattle was brought to Wave Hill Station.24 Although there is no record of the kidnapping of a boy as an interpreter, there was a long established policy of kidnapping Aboriginal people for this reason, for example the well-documented relationship between Governor Phillip and Bennelong in the Sydney area.25 Bennelong was the third Aboriginal man to be kidnapped by Phillip, ‘in the hope that he could reconcile them to the colony and make them effective cross-cultural emissaries.’26 The focus on English acquisition in accounts of Bennelong, who later travelled to England with Governor Philip, reflects the purpose of the kidnapping described in Ronnie Wavehill’s story. It is conceivable that Bennelong’s story was passed on between Aboriginal groups and conflated with local accounts of the arrival of Europeans. Indeed the similarity between Governor Phillip and Nat Buchanan as kartiya who fostered communication and co-operation with Aboriginal people provides a ready context for this aspect of the contact story to be transferred. Other stories from the Sydney contact between Aboriginal and non-Aboriginal people have travelled similar distances. For example, Captain Cook features as a protagonist in many local colonisation stories,27 including Gurindji and Ngarinyman stories,28 although not in the stories told in Chapter 2. Ronnie Wavehill’s story ends with a meeting which is similar to a gathering described by Gordon Buchanan, who refers to Tom Cahill, manager of Wave Hill Station in the late 1890s.

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Children on Wave Hill Station in July 1920. (Photo: Vestey Collection, courtesy of CDU Library)

After a while, Cahill got all the local blacks into a camp near the station, and by an arrangement with their chief, secured partial immunity for the cattle within a certain radius.29

Indeed, the first arrivals of Gurindji people to the Wave Hill Station homestead occurred around the turn of the twentieth century. In 1901, the station reportedly had a ‘blacks’ camp’ (the area near the homestead where Aboriginal people lived)30 and by 1910 Wave Hill Station had 30 Aboriginal station hands including women working for two kartiya on the station.31 Gurindji people continued to migrate to the blacks’ camp. For example, in 1927, 30 people described as ‘myall’ (Aboriginal people still living in the bush) joined this camp for the first time.32 Gurindji people were afforded some peace from attacks by living in the station’s camps. The lack of rain in the years prior to 190033 and the destruction of waterholes and country by cattle meant that previously plentiful food sources were also becoming scarcer. For example, when Europeans first arrived, many areas were covered in a local cucumber variety, but it is now found only in small pockets. Although the extensive massacres had perhaps finished by this time, life continued to be hard for

Gurindji people. Cracker Jarluyarri, Ronnie and Biddy Wavehill’s father, describes how the yards at the station were built: (T)he trees were cut down in the river and then the Aboriginals were tied up … chained up (and) dragged [the trees] by hand … several hundred people, all pulling the trees up from the river to the top of the bank; and from there they loaded it onto a big wagon which carried it to the yard site.34

With the arrival of Europeans came many devastating changes to everyday life that impacted on the ability of Gurindji people to maintain language and ceremony, and connections to their land and family. Despite this, many cultural practices continued. Michael Terry visited Wave Hill Station in August 1925 shortly after the flood (see stories below) and before the move to the new site at Jinparrak. There he recorded men and women using traditional fishing methods which involved women slapping the water and driving the fish towards men perched in trees with spears ready to spear the fish.35 He also observed ‘the didjijirri-du [sic] being played by a piccaninny’ and ‘three boys doing the wonga [sic] corroborree, with one playing the didjiri-du [sic] standing by.’36 The cinematographer, M Redknap (‘Wag’),37 who

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of the countryside; he wandered by the waters of the river. He ‘shot’ an afternoon tea-party among lubras seated beneath a bush shade, all drinking out of the same pannikin. During this he discarded a few inches of film … At another camp, there was a lubra with her piccaninny squatting on her shoulders, tightly grasping mother’s locks. Attention was attracted by the talisman around the baby’s ankle. Fond mother had saved a piece of Wag’s discarded film and had tied it around her infant’s limb.38

The footage of the Wangka ceremony and Terry’s 1925 expedition was later turned into a documentary: In the Grip of the Wanderlust (Pathé 1927), which was shown to the Prince of Wales at New Gallery Cinema in London’s West End on 31 May 1927.39 The documentary did not play in Australia, reportedly due to the American stranglehold on film distribution.40

(Top) Men performing Wangka at Wave Hill Station in 1925. (Photo: Michael Terry collection, courtesy of NLA)

(Right) Early encounters: Michael Terry and a man painted up ready to perform Wangka ceremony at the old station in 1925. (Photo: Michael Terry Collection, courtesy of NLA)

accompanied Terry on the expedition, recorded this ceremony among other activities at the station on celluloid film. Terry recalls: Wag soon got busy with his movie camera. He routed around the blacks’ camp; he perched on the stockyard where horse-breaking was in full swing; he ascended the hill for a ‘pan’

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Note that we cannot know for certain that the ceremony performed was Wangka. This ceremony comes from the Daly River area, many hundreds of kilometres north of Kalkaringi, and is also found being performed as far west as the Kimberley. Terry could have learnt the term from other kartiya who thought it was the word meaning ‘Aboriginal dance’; however, the use of the didgeridoo is telling given that it is not a part of Gurindji musical traditions but is commonly used further north in ceremonies including Wangka. It is significant that Wangka may have been performed at Wave Hill Station in the mid 1920s. Indeed, in the 1970s, Patrick McConvell observed that men from Port Keats would come to Kalkaringi to lead Wangka. Kalkaringi men would also then perform it on their own. It is unclear whether the men Redknap recorded in 1925 were Gurindji or from further north. At the time, it would have been dangerous for Aboriginal people to travel such distances for fear of being shot or being made to join a station camp. Nonetheless, regardless of the identity of the performers, it is clear that cultural exchange was still occurring despite the devastating shift in the Gurindji way of life, and this cultural exchange continued over the coming decades.

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Rainmaker Destroys the Homestead Ronnie Wavehill translated by Erika Charola and Ronnie Wavehill

aarniinkarra larrpa-nginyi nyamu karrinya marru old station old Wave Hill yalu ngurnarla-nga malu ngunyarri-yayi-lu nyamu kankapa nyawa nyiwut mani Seven Mile-ta yurrk nguyi jayingani ngayiny-ju ngaji-ngku, yurrk jarrakap kanya nyantu-ma waruju yapawurru ngayiny-ma ngaji-ma, kangani ngu nyanuny-ju jawiji-lu.

K

long time ago, east of here is where the first Wave Hill homestead used to be. I’m going to talk about what my great-grandfather, Tinker,41 did there when he went upstream from here to Seven Mile, to inundate this area. When I was little my father told me this himself, because it was about his grandfather.

Ngulu-rla marni kartipa, kartipa-lu ngu ngulu warrik panani, nganta. ‘Kula-n pina, ngantangkulu nganta-ngkulu reckon karrinya, nyila nyamu nyampayirla ngun ngawa rain-ku makemkaji, you can makem rain — ’n ’n rain-ku manuwaji nganta-rni,’ kuya.

The kartipa were challenging the old man, ‘So you reckon you can make it rain, can you?’ They went on at him like that. It was dry and they hadn’t had rain for a long time. ‘You don’t know how to make it rain! Make it rain then!’ Like that.

Yuu, wali, ngulu-rla marni, kartipa-ma kankarra kangani, na ngu yanani yalangurlu-ma kankarra they bin Wirlki Yard jeya kankapa imin havem karrwarni nguyina might be kujarra nyatjangwayi liwanyan-ma wanyjani nguyina parik kanyjurra waninya ngawa-ngka jirrpu nyantuma wurinykurr-jawung karnti-yawung taruk waninya ngu kanyjupal marlaka-la ngurla warlakwarlakkarra yani nyanya. ‘Nyila-ja might be.’ Nyanya warlakwarlakkarra ngurla yani Kurraj-ku Kurraj-ku. Jintapa-kari turrp wunya ngu. ‘Ah, wuukarrany,’ turruny purrp yani ngu warrij.

A

‘Very well, yes!’ Off they went, him and his wives — he might’ve had two wives at that time. They went up to Wirlki Yard. He left the women and dived into the water with a traditional healer’s stick. He went down into the water looking around in the underwater caves for a Kurraj, a Rainbow Snake. ‘This one, perhaps!’ He went around looking for the Kurraj. He poked at something. ‘Ah, it’s scared,’ he said as it shot off in fright.

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‘Ah, kula nyawa nyantu-ma!’ Yani ngu kankula yirrirt-ta na kankulak. ‘Lawara ngurna-rla warlakap nyanya. Kula murlangka kankarrarni might be,’ kuya. Nyamu yani ngu kankula kankarra jintapa-kari nyampayirla-kari marlakakari kajkuru-yawung; yalangka jirrpu kanyjurra. Taruk waninya ngu kankarra marlaka-la jarriny-ja walyak nyawa lulyululyu karrinyana jintapa-kari wurinykurr turrp karnti-ku turrp kuya, ‘Na, yanta, nyawa-ma karru-rra jintapa-kari-ma wuukarrany nyawa-ma. Wanyjika-wayi nyantu-ma?’ ‘Might be kankarra-rni kankula na.’ Yirrirt yani ngu ngawa. ‘Lawara, kula-rna paraj punya kajirri, kajirri ngurna-rla nyangani warlakap ngayiny-ku,’ ngu marni ngunyarri-yayi-ma. Kankula partaj, kankarra kaarniinkarra nyila-rni, Wirlki Yard nyawa kanimparra lirrarlng-jawung, mangarri jeya, jarrwa kaarniinkarra jangkarni kajkuru yalangka-rni jirrpu waninya ngu, mayarnikari waninya jirrpu kanyjurra ngunyarri-yayi-ma. Kankarra, yalangka-rla marlaka-la walyak yani wurinykurr-jawung ngu yanani — nganta ngantama nguyilu yurrk yuwanani — turrp punya ngu nyanuny nyila-ma Kurraj-ma ngarrka mani turrp punya ngurla yani lulyululyu wart ngarlaka-ma walu wirrminy nyanuny-jirri. Ngu karrwarni nyilama wumara-ma jarnparrng-ma wartan-ta nyantuma ngunyarri-yayi-lu-ma ngurla marni. ‘Kartipa-lu nguyilu warrik pani. Pulngayit yuwarra jangkarni, ngawa jangkarni yuwarra, pirrka manta jangkarni pulngayit murlangkama. Nyawarra ngurnangku jayingana. Kartipa-lu nguyilu warrikwarrik pani.’ Ngurla jayingana nyila-ma jarnparrng wumara-ma. [Kankapa nyawa nganayi-la mirnirni Murnturluk-kula-rni-ma, ngurna nyanya nyila-ma jarnparrng-ma.] Nyila na jarnparrng ngurla jayinya, ngurla marni marntaj. Yalangurlu-ma kankula yani ngu, nguyina marni. ‘Marntaj na, ngurna marntaj-parla, ngurla yankuwarla, kuya. Ngurna-rla jayinya na ngayiny-ku-ma kajirri-wu-ma. Nyawa-ma kurlangkurla yanku-rli kanyjurra kaarnirra kankula,’ Jurlakula nyawa kurlarnimpa kaarnimpa Nero Yard-ta kaarnimpa ngarlaka, jimpiri jeya Jurlakkula yalangkurra, well, ngurra-ngka walyak jimpiri-la-ma karrinya, karrinyani nyila-ma, nyampayirla-ma, nyamu-

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lu nyiwut-ma yanana ngawa-ma. Kula yani nganta nyila-ma ngumpit-ma jikjik; ngurra-ngka walyak-kula-rni liwanyan-ku na olgamen-jayi-wu, mummy-yayi-wu. ‘Walima!?’ Nyawa nyamu kankula kurlngkarra waninya ngu kurlngkarra na kurlngkarra. ‘Yijarni!’ Karlarnukarlarnu-ma-rla mart jurlurljurlurl na jurlurljurlurlarra waninyana nyawa-marna kankarra walyak-parni ngunyarri-yayi-ma jimpiri-la, Jurlakkula-la kuya-rla nganta nyila-ma nyamu-nga yuwanani tarap-nginyi nyiwut mani nyamu-nga kirrka manku yipu-ma kula yanku jikjik nyila-ma ngumpit-ma ngurra-ngka walyak-kularni ngajik. Jurlurljurlurl na karlarniinta-ma na jurlurl waninya kaarniin nyawa yipu-ma jangkarni-ma waninyani ngu, juny jala-rni-marraj tirrip kaputa-la-ma waninya ngu wulngarn jik; wulngarnta-la waninya nyila-ma ngawa-ma juny, might be-nga nyatjangkurt ngurra-ma, might be murrkun-kurt, murrkunkurt ngurra might be nyatjang-kurt na ngurra-ma. Kangirriny-ja, kaputa-la, kangirriny-ja larriwart na karrinya little bit ngu might be murrkun-kurt might be, I don’t know kula-yilu marni jutuk-ma alright yalanginyi-ma kanyjupal karrap-parla ngulu nyanya Nero Yard-ta-ma. Liwanyan-tu might be jaju-yayi-lu nguwula-rla marnana olgamen-jayi-lu kanyjupal nyawa-ma kunturru warrarlankarra-la, ‘Wart na manta marluka!’ Kanyjupal nyawa-ma nyangana. Nguja paraj na punya na nyanawu Nero Yard-ma kayirrak-ma parrkartakarta nyamu-rla ngantipa cattle camp yalangka-ma jintaku-jintaku karnti-ma mani pulngayit-tu-ma kunturru warrarlankarra. Wali, wart na manta kanyjupal nyawa-ma punulajalaja-la yanana karnti nyangu-murlung na wali wart. Kaputa-la ngunyunu nganta karrwi mani kuya-kata kuya nganta ngunyunu ngu mani jum. Kuya nganta kaarniin ngu jum karrwi-karinginyi purtuj kamparni ngunyunu kuyangku warlu-ngka purtuj, purtuj. Yalanginyi-ma waninya ngu tirrip.

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‘Nah, that’s not it!’ He got out and continued up a little further. ‘Nothing here.’ He found another cave with pandanus trees. He dived down under the water there into a grotto. There was another Kurraj lying rolled up. He poked the snake with the healing stick and it took off, ‘Nah, let it go. This one’s frightened too! Where on earth is she?’ ‘Might be further up here.’ He got out of the water. ‘Nothing here. I can’t find that old lady but I’ll keep looking for her,’ this great-granddad said. He kept going further up through the gorge — lots of tucker up there — and up there where there’s a big pandanus. My great-granddad dived down again. This was upstream now. He swam into an underwater cave with his healing stick and — this is what they told me — he found a snake all curled up. Recognising her, he took his stick and poked the snake. Still rolled up, she lifted her head and looked over his way. He also had a special rainstone in his hand. The old man talked to her then. ‘Whitefellas have challenged me to make it rain. So, can you bring on a big rain. Make it rain and flood all around here. Here, I’ll give you this. Those kartipa bet me I couldn’t make it rain.’ He gave her the rainstone. [You can find that kind further up around Catfish. I’ve seen that rainstone.] He gave it to the Kurraj. He’d told her his problem now, and he was set. Then he went back up and talked to his wives. ‘Okay, I talked to her. We’ll have to go now, along the south, then east and up-country.’ They went to Jurlakkula, past Nero Yard. There’s a cave there and that’s where they stayed. It would be alright when the flood came up. He never went around to tell others; he just stayed there in the cave. It was just him with those two old ladies who’ve passed away since. I call them ‘mum’. ‘Well, how about that!?’ Further up big rainclouds were coming together. ‘True!’ In the west rain was already coming down. It was pouring while those three were hiding in their cave at Jurlakkula. Since he’d dived down, this old man knew what was happening; this was the rain that he’d made. But

he didn’t come out and tell people. He was just going to stay right, camped inside that cave. It was now pouring and pouring in the west. In the east too, a lot of rain fell. It rained just like it does these days in the Wet Season. In the morning it was still raining. The sun came out and then it rained again and then kept raining until sundown. How many days? Maybe for three days, and then in the early evening it cleared up. Three days, I reckon — they didn’t properly say. Alright, after that they could see Nero Yard from where they were. It might’ve been those two old girls who had said, ‘Righto, old man, that’s enough now. Send the rain back!’ They were looking down at the country all around them. We found a place to the north of Nero Yard too, a clearing where our cattle camp was. It was there that the flood had taken the trees and left them all over the place. Well, when the water went down there were big logs everywhere. That night he pulled a hair from his armpit. Then — to make the rain stop — he burnt it on the fire. After that he went to sleep.

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The 1924 flood waters at the highest point reached. (Photo: Vestey collection, courtesy of CDU Library)

YIJARNI

Kayirra wulngarn jik. Larriwart na karrinya kankulupal nyamu maarn-murlung larriwart na kuyangka jik yani ngu kaput-parni kaputkaput na. Yalangurlu-ma kaarnimpa nyawa-ma kaarniinkarra purrp na karrinya nyila-ma marruma everything wagon nyilarra yuwani ngu. Nguyilu yurrk yuwanani ngayu-ma, kula-rna pina yurrk. Mangarri-ma nyampa-ma, nyila-ma finish kaarnimpa murla yuwani, kangani ngu pulngayittu milker-nyarrara milker-ma nganta jintaku-ma kaarnimpa-ma Nitjpurru-la waninya tungkurlpkaji-yawung-parni, tungkurlp-kaji-yawung-parni, come out yani ‘TVH’ — Wave Hill-nginyi milker kangani, nyila-rni ngu yanani. Kaku-yayi onebala ngumpit marluka kangani ngu murlangurlu-ma kaarniinkarra kaarnimpa yalangkurra. Kaarniinkarra nyamu-lu Seale Jarra Junction yalangka partaj yani kaku-yayi. Nguyina kangani yirrap-ma-lu lirlarlaj yani kaarniinjarrk. Kanyjurra na yani kanyjurrak-parla yani ngu yinparrangparrang ngurla-ma kankayit wart na yani ngunyarri-yayi-ma. Alright yalanginyi-ma ngulu-rla warlakap nyanya,’Wanyjika-rla nyila marluka?’ Kula-lurla jutu marni, ‘Wanyjika-rla nyila marluka?’ ‘Nyawa-rni might be ngu karrinyana yalangkurra yalangka-rni yirrap-kula ngumpit-ta.’ ‘Ngunkurla yanku kalpuman-ku.’ ‘Yuu.’ ‘Nyampawu ngunkurla malu?’ Ngurla yani yaluwu kalpuman-ku manager-wu. ‘Nyampa-wu-rla?’ ‘Kurlarra nguyin kangku wiit nyawa kurlayarra Wulupu nyawa kurlarnimpal ngurra. Ngunkurla pina na wiitwiit nyuntu-ma pinarri-lu kangku ngunngantipa showem-bat yawarta-yawung-kulu.’ ‘Yuu, marntaj! Ngunku-rla pina yala-ma ngurrawu-ma kurlarra. Ngurna-rla pina, ngurnanyjurra kangku wiitwiit.’ ‘Yuu,’ warrij. Nyila-ma-lu kanya, kula lawara nyila-ma-lu kanya kaarnimpal nyawa marru ngilyipurr ngarni. Kimarrip ngulu-rla kanya, nganayi — turlak-ku; nyila marluka kangani. Nyantu-ma ngunyarri-yayima karrinyani ngu nyangunyangu; nyangunyangu too nyila-ma nyangunyangu. Might be yarrulan-

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piya-rni nyantu-ma majul-lu kawurru-lu nguyina marnani nyila-ma kartipa-ma. ‘Yuu, marntaj. Tirrip kaput ngurnalu yanana yawarta-yawung-kulu kankarra pinka.’ Wanyjikarla ngu partaj-ma yani; might be Murnturluk-kula might be wanyjika-wayi, might be nyawa-rni ya Murnturluk-kula-rni nyawa-rni kurlangkurlak might be kurlayarra somewhere nyila-kata Horse Creek river crossing, kurlayarra nyawa-rni. Wanyjika. (Kula-rna pina, wapurtkarra ngurna yurrk marnana.) Kurlayarra nyawa nganayirla Wilson Creek Kartarta yalangka-rla. Nya, nyantuma early-parla-ngurlu-rni ngulu ngurra jurntu mani. Ngulu-rla kartipa-ma marni, ‘Warlu yuwarra kurrkakap jangkarni?’ Kurrkakap yuwani ngu nyantu-rni kurrkakap yuwani ngu. ‘Walima, ngu, kutirni yet, kurrkakap more-kari.’ ‘Walima marntaj-parla?’ ‘No, more-kari.’ Nyila-ma nyamu warlu-wu-ma yani kurrkakap-ma nyantu-ma ngu kawurlu-lu marni nyila-ma kartipa-ma. ‘Nyawa-ma-yi-rla-nga nyawa-ma warlu-wu-ma na yani ngayiny-parni; nguyilu-ma-nga turlk parru. Nguyilu-nga pina.’ Ngu pina karrinyani nyu, ngurla-rla kawurru-lu marnani. ‘Wali, marntaj kula nyampawu, wali, nyatpa-wularla yanku purruly. Nyawa-ma-yilu karrwarnana kaput-ma-yi-rla-nga turlwak parru.’ Kawurlu-lu nyantu-ma. Nyawa nyangunyangu too nyantuma karrinya ngu. Nyila-ma ngunyarri-yayi-ma nyantu-ma kawurlu-lu nguyina marnani karlarniin, kuyarniny, purunyjirri-la juny. Wali, marluka murlangka karrawarra karrinyani nyantu-ma makin-ma karrawarra side. Nganta ngulu makinmakin kiyani. Kartipa-lu, nyatjangkulu-nga kartipa-la-ma, might be fourbala, might be — I don’t know how many kartipa.

CHAPTER 4: MALYALYIMALYALYI/LIPANANGKU

Over in the north, the sun came out. Up above, the sky was clear, free of clouds. It was fine early that morning, but over in the east at the homestead, everything was gone. The flood had flattened the buildings, and the wagons were gone. I only know what they told me. Everything was gone including food; the flood had even taken the milking cows. They found one of them later downstream at Pigeon Hole with its bell and ‘TVH’, the Wave Hill brand, on it. Everything went down there. There was an old man I called granddad. The floodwaters carried him downstream all the way to the east at Seale Junction, where he climbed out. Another mob tried to swim across the river, ending up a long way downstream. Meanwhile, the water was starting to go down, drying up in places, and coming back down from the higher country was my great-granddad. They were looking around for him by then, ‘Where’s that old man?’ The kartiya were asking in a round-about way. ‘Where’s that old fella?’ ‘He might be over there with that other mob.’ Eventually one said to the old man: ‘Go and see the manager!’ ‘Alright.’ ‘What’ll he want to talk to you about?’ they asked him. He went to see the manager. ‘What then?’ ‘We want you to guide us around country over in the south, the area south of Wulupu. You can take us and show us around — we’re going on horseback. You know that country.’ ‘Yeah, okay, I know that country. I’ll show you around.’ ‘Okay,’ and they set off. They left with him then, but it wasn’t by accident that they were going with the man who had flooded the homestead. Their story was just a ruse. Really, they wanted to shoot him. Nonetheless, that old man was a sorcerer and he was still young enough to feel in his guts what those kartiya were up to. ‘Yeah, alright, Let’s camp and tomorrow we’ll take horses to go up the river.’ Which way did they go then? Maybe to Catfish or maybe they went southwest to Hooker Creek Crossing. (I don’t know exactly, I’m speculating a little.) They might’ve gone south near Wilson Creek. In any case, they

were out there and it was still early in the evening when the kartiya decided to set up camp. One kartiya said to him, ‘How about getting us some firewood?’ So my great-grandfather went and collected the firewood, and left it all in a heap at the camp. ‘Well, that’s not enough. We need more.’ He got more wood. ‘Okay, how about that?’ ‘No, more again.’ He kept collecting firewood, but he knew that they were up to something. ‘It’ll be for me, this firewood. They’re going to use it after they’ve shot me. They’re onto me.’ He knew it because he could feel it in his belly. ‘Well, nothing for it! I’ll just have to get away. They’re keeping me here so they can shoot me in the morning.’ He could feel it in his guts. That old man was a witch doctor too and he was getting a strange feeling as the sun was going down that evening. Well, the old man’s bed was on the east side of the others and he decided to put them to sleep. I don’t know how many kartipa there were, maybe four, I don’t know.

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The 1924 flood at the first Wave Hill Station where buildings and livestock were taken away by floodwaters. (Sarah Oscar 2014)

YIJARNI

Marntaj, makinkarra yalangka marntaj. Kula-n think about-karra nyampawu, yaluwu marntaj, nguyina majul-lu mani nyantu-ma. Turlwak-kaji they bin havem; ngulu karrwarnani jarrwalut turlwak-kaji karrinya ngu nganta. Well, puyangarna nguyina pani, i bin wind-side too kaarniinta mayawun-ta karlarrak-kula nguyina yunparni makin-ku; makin-ku-ma yarrinti ngurla. Ngurla taparung-nginyi-lu na taparung that pelican, yalanginyi-lu nguyina yunparni warlartarti nyilarra-ma kartipa-ma warlartarti. Tuliny yani kaputa-la-ma might be somewhere round midnight twelve o’clock kuya-marraj. Get up yani ngu, nguyina nyanya warlartarti kutitijkarra karrinya nganta nyawa-ma. ‘Lawara kula-yilu kurru nyanya kula-yilu kurru nyangana.’ Warrij-parla nyantu na yani ngu ngunyarri, warrij na yani ngu. Wumara-la wumara-la yani na. Marntaj karra, nyampayirla palk palk wumara-la wumara-la wartuj nguyina wanyjani tirrip. Kaput-ma-lu karrinya kankula kuyany-ja-ngurlu kangirriny-ja nyamu-lu smoko ngarnana kuyangka, might be close up like that kuyangka ngulu tuliny yani.

Alright, they were all going to sleep then. There was no point in worrying. He was just going by the feeling in his stomach. They had guns with them, a lot of guns, but he had a special object, an object with powers. He was on the windward side and he sang a song, putting a spell on those to the west. He sang them to sleep. The song is from the pelican. My greatgrandfather used the Pelican song to enchant the kartiya. Then he got up in the middle of the night, maybe somewhere round midnight, some time like that. He got up and saw them all sleeping; he stood there a while. ‘Nah, they can’t hear me.’ Okay, my greatgrandfather took off then. He went away crossing all that stony country. He was okay then. Stepping from stone to stone, he left them at their camp. The next day, some time around smoko time the kartiya eventually woke up. ‘Where’s that old man? Gone! What on earth… ?!’ Thinking to follow his tracks, they started looking around, but it was no use. ‘That’s it then, he’s gone and left us.’ And that was the end of it.

‘Wanyjika-rla nyila marluka? Warrij … kula nyampawu?!’ Yurrkyurrkkarra … warlakwarlakkarra ngulu-rla nyangana … lawara. ‘Kula nyampawu … ngungalang wanyjani na.’ Marntaj. After the telling of this story, Ronnie and Dandy started discussing it further and said that, because the kartiya couldn’t find Tinker, they went to the ngumpit camp and shot his brother. This comment, not part of the story as it is conventionally told, was recorded for this publication. They bin shootem la Marnta, na somewhere,

They shot his brother near Marnta somewhere.

because imin run away nyantu-ma. They couldn’t

Because that old man had run away and they

findem im; they bin get ‘em im brother na,

couldn’t find him, they got his brother instead,

somewhere la Marnta. Maitbi biggest one, maiti

somewhere near Marnta. It might’ve been the

second biggest one na — brother bla im. They

eldest, or the second eldest brother of his. They

bin leavem la Marnta na Five Mile. Well, that way

left him at Marnta, Five Mile (Number 6 Bore)

na kurlampawuk, and somewhere there they bin

Well, over there on the southern side they shot

shootem im, nyawa-ma ngunyarri-yayi-ma.

this ngunyarri of mine, my great-grandfather.

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CHAPTER 4: MALYALYIMALYALYI/LIPANANGKU

Flood Events at Rifle Hole Blanche Bulngari transcribed and translated by Helen McNair, Ena Oscar, Sarah Oscar and Felicity Meakins

N

yawa-ma Kitirlwari-la ngurnalu karrinyani jimpiri-la-rni wayi-ngantipa pulngayit-tuma kangka. Nyamu-nga kaputa-la yanta nyila pulngayit, ngungantipa-nga ngilyipurr nganyja. Ngawa-ngka parlkij-ja, nyawa-kata wumara-ma jimpiri-ma ngawa-ngka-ma nyawa-rla pinka-ma ngawa-ngka parlkij-ja. Wayi-ngantipa ngilyipurr nganyja nyamu-wa kaputa-la-ma yanta. Only kaputkaput yani. Earlybala imin come up that floodwater. Kaputkaput yani. Ngayiny-ma ngaji-ma yani kankarra kalurirrp yawu-wu japart. Japart yani kankarra. Ngu pat mani kuyangku-ma. Nyanya yapawurru pulngayit. Pat mani kuyangku. ‘Pulngayit-ta ngurnayina wart yanku karu ngaja-yina ngilyipurr ngalu.’ Ngu wart yani.’ Ngurna yununy-ma yuwarra-lu. Kaarniinkarrayirri ngurnayinangulu kangku karu pulngayit jangkarni, ngaja-ngala wirti parru.’ Ngurnalu yani. Blanket-ma-lu yununy-ma-lu yuwani-warla, marntaj. Ngurnalu yani, billabongkula-ma yani karrayarra kuya-ma. Langkarnala-ma najing. Billabong we call ‘em langkarna. Langkarna-la-ma yani parrngany na. Lirlarlaj na ngungantipangulu kanya ngantipa-ma yapayapama kaarniinkarra-yirri. Wart ngulu yani yununy na warrkuwarrkuj.

W

e were camping at Rifle Hole in an overhang when the flood came our way. If it had come at night, we would have all drowned. The overhang was near the water’s edge so if the flood had come at night time we would have all drowned. Instead it came early in the morning. My father went up the Victoria River to hunt for fish. He touched the water with the palm of his hand and noticed that it was coming up. ‘Oh no — it’s flooding! I’d better go back to my kids. They might drown.’ So he went back. ‘Put your blankets and everything up,’ he said. ‘We’d better get the kids up the east bank of the river because it’s rising fast and it might cut us off.’ So we went and they packed up their things. Then we got out of there. The water had already risen in the eastern part of the billabong. The billabong there had already filled up. They swam us kids over to the other side. Then they went back to pick up all of our gear.

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Helen McNair and Blanche Bulngari at Daguragu. (Photo: Norm McNair 1977)

YIJARNI

Ngantipa-ma kankunungkarra-la na. Kaarninkarra-yirri ngurnalu karrinya. Palyjala ngulu yuwanani. Puturn pirrkapirrka palyja. Palyja-la marntaj, ngurnalu kalurirrp na yani. Kajirri jirribala yalangka-rni ngurlaayina murrkun kajirri wanyjani parik. Ngantipa-ma yapayapa tumaji. Ngurnalu yapayapa ngantipa-ma. Nyila-ma yani pulngayit-ma partaj-parningan, yalangkurra-ma ngantipany-jirri-ma camp-jirri-ma munuwu-yirri-ma. Kajikajirri-lu na warrwarrkuj ngulu kanya kankulungkarra-nyang-jirri na kangkunungkarra properly na. Kankunungkarrayirri na kanya. Kankunungkarra-yirri na. Ngurnalu nyanya. Ngantipa-ma karu-walija-ma kankuliyit-tu. Ngurnalu ngawa nyangani karrap nyila pulngayit. Watermelon-ku-ma pumpkinku-ma any kind of case you know big one case nyununy-jarung jangkakarni. Kuyany box. Nyilarra-ma kankulungkarra takurltakurl kingin-ta. ‘Wartayi might be marru-ma ngilyipurr ngarni,’ kuya. Ngurnalu marni. Nyawa-kata everything kangana. Kuyany-ma makin-kaji-ma, bunks you know, makin-kaji, partartaj kankula karnti-ka coolibah-la yawartama milker-ma camel-ma talwirr-a ngilyipurr. Ngilyipurr. Kankula karnti-ka partartaj yuwanani. Kartipa jintaku ngurnalu meet ‘em mani. Ngungantipa tuwa yani kartipa jintaku. ‘Jintaku marluka pulngayit-tu kanya kurnka.’ Blanga dat old man na. ‘Wayi?’ Lungkarra na ngulu karrinya lungkarra. Dei bin cry blanga dat old man na. Lungkarrapparla marntaj. Ngulu karrinyani. Nyawa-ma nganta murlangka-ma. That’s why ngulu kankula-ngarna-n-parni warnparlk mani kankulungkarra-la na Mr Moray im bin deya too. Kankula partaj kankunungkarrayirri-ma inside way ngulu line-ma warnparlk mani kankulungkarra-yirri partaj yani. An karu-walija karnti-ka partartaj nganta-lu karrinyani kajikajirri partartaj marlumarluka partapartaj, not proper kajijirri you know ola youngbala boy an youngbala girl. Partapartaj na karnti-ka.

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Jintaku Nampijina yaluwu Nangkirirri husbandku, yaluwu ngumparna nyamu-rla Nangkirirriwu Nangari-wu Jampijina. Yaluwu kawurlu Nampijina. Nyawa-kata-lu karnti-ka-ma partartaj yani nyila karu-walija-purrupurru jangkakarni. Nyantu-ma kutij karnti-ka. Im bin jidan karnti nyawa-kata. Well im bin stand up here measure ‘em yaluwu pulngayit-ku. Im longbala that Nampijina juwal. Karrinyani … lutup-parla yanana kanyjurrak na. Marntaj dat water im bin feel ‘em im, im bin gone down na. ‘Kanyjurrak-parla yanana! Purrp-parla ngala,’ kuya. Dat Jangala, marluka, big one karnti, pakarli im bin paj ‘em up. Kanya ngu Kilkil-nginyi, pulngayittu. Murlangka na jalngak waninya, jarlaparl-ma yanani kuya. Yarrinti-lu na yunparnani ngawama, yarrinti-lu yunparnani yarrinti-lu yunparnani yunparnani ngawa kanimparra pinka-ma. 10 Milela na, Kayawurru, karnti-ma-rla nyila-ma yani kaarnirrak na pirntiwiti-yirri na. Kartarr kartarr kartarr kartarr kartarr karnti-ku panani. I bin touch ‘em dat ground dat karnti nyampayirla. I bin gajim dat karnti garram nyampayirla wirnturru. Wirnturru-yawung-parni. Kartarr kartarr kartarr kartarr kartarr. ‘Aaaa, might be, might be im kalyja nyawa-ma,’ kuya. Jawurruk waninya, ‘Aaaa marntaj!’ Partaj nganta yani kangkunungkarrayirri clothes-murlung nyampa-murlung lawara. Jalyi na mani jalyi jilmung mani jalyi im bin put ‘em kuya nganta kangani kangkunungkarra-yirri yuka mani tuptup. Makin. Makin yalangka-rni karrinya. Karrinya. Karrinya, nyawa-ma think about na kata-nga ngarni ngilyipurr. Lungkalungkarra na yaluwu marluka-wu-ma lungkalungkarra. Yani. Nyantuma karrinya tirrip. Jintakurt munuwu tirrip karrinya nyampayirla purrku. Tired you know pulngayit-nginyi purrku karrinya ngawa-ngka nyamu yanani. Karrinya tirrip jintakurt nganta kaputkaput na warrij yani.

CHAPTER 4: MALYALYIMALYALYI/LIPANANGKU

We were up on the other side of the riverbank. They made some shelters out of blankets. When they finished making the shelters, we went to look around. We left three old ladies there to look after the shelters. We were just little kids then.

Children at Wave Hill Station in 1924 at Daguragu. (Photo: David Douglas (DD) Smith collection, courtesy of NAA)

The floodwaters came right up to our camp. So the old ladies grabbed everything and took it right to the top of the riverbank. They got everything right to the highest point. All of us kids had a look from above. We were looking down at the floodwater from on top of the bank and we could see watermelons, pumpkins and large tucker boxes bobbing around in the flotsam. ‘Hey it might have flooded the station,’ we thought. The flood was washing everything away — beds were stuck up in the coolibah trees, horses, milking cows and camels too had drowned and were hanging dead in the trees where the floodwaters had put them. One kartiya came up to meet us. He came close. ‘One Aboriginal bloke was taken by the flood and killed,’ he said. ‘Oh no, really?’ They were all crying then. They sobbed until they could cry no more. At the station upstream from Rifle Hole, Alex Moray and others had knocked out the windows so they could climb up on the roof of the station houses. The kids climbed trees where they could — and the young women and men were all up in trees too. Well, there was one Nampijina, Marie King’s sisterin-law, the eldest sister of her promised husband. All of them had climbed trees, kids and adults alike — well, Nampijina was standing next to a tree in the water, measuring the water against her height. She was a tall woman! She was standing up straight in the water. ‘The water’s going down at last! It’s all over,’ she exclaimed.

taken him all the way from Gordy Springs (he was the one the kartiya thought had passed away). He’d clung onto the log by lying down with his legs on either side. He was singing the water trying to get it to recede. At 10 Mile, the log he was on started going sideways, northwards to the side of the river. Shudder, shudder shudder! The log hit the ground! He reached with a root from the log to hook it up on another tree on the bank. ‘Ah, maybe it’s shallow here!’ So he got off the log, ‘Oh thank goodness!’ He must have been naked as he climbed up the riverbank. He broke off some leaves to cover himself up and gathered some grass for a bed. Then he slept right there, totally exhausted. Back at the station they presumed that Jangala had drowned. They were crying and crying for him. But Jangala had camped right where he’d landed. He stayed overnight because he was tired from clinging onto the log. So he camped and then in the morning he started walking back.

There was a Jangala who was perched on top of a big paperbark log. The flood had

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YIJARNI

Lungkalungkarra na murlangka-ma. Nganta-lu nyanya kaarniin jik, nyangurla-kari. Somebala ola girl, bin knock ‘em dat karnti na bushes. Olabat bin broke ‘em-bat igin laikajat na. Dat ola clothes finished. Dat floodwater bin take ‘em. Pulngayittu-rni purrp kanya nguyina nyilarra-ma warrpama. Majarti-yawung jalyi-yawung na ngulu yanani. Kankula partartaj. You know Japalyi Lunkurr ngurnalu tal panana Lunkurr. Im langa Six Mile. Proper tu tubala marrimarri lirlirlaj-ku-ma pulngayit na might be nyamu yanani kuya bank-ka properly pirntiwitikijak ngarlaka-kijak karlarniin. Yalangka-ma nyantu-ma lirlaj-ma yani. Im bin gajim karnti, kajkuru pulngayit-tu kanya. Yalangka-rla jalngak waninya Nyantu marluka nyila Lunkurr, nyanuny janka, yuwani kuyarniny. Nyila-ma lirlaj-ma yani, kula pulngayit-tu-ma kanya kuyarrayin-ma, nothing. Jurtu-rni yani kaarnirra. Kankula partaj. Proper strongbala nyila-ma marrimarri lirlaj-ku! Kankula partaj kankunungkarra-yirri. Kuya-rla nganta-lu-wa nyanya nyamu ngawa na waji punawu yani nothing nothing nothing. Nganta-lu nyanya-ma anything. Yununy-ku-ma nyampa-wu-ma lawara. Garden-ma nyamulu pirrka-ma manani nyila-ma pantarra-rni binij ngawa-ngka-wu pirntiwiti-la-ju karrinya garden-ma ngu yani. Purrp! An kartiya, wagonjarung kayirra-la kaarniinkarra nyila karrinya. Old Burt Drew weya im bin take ‘em-bat load you know. Nyila-ma big wagon-ma nyila-ma jangkarni-ma nganta kanya close up ngawa-ngka taruk kanyjurra. Kutij kamurra-rni-warla. Nyila yapakaru dray, nyila-ma kutij karrinyani jintaku-larni strongbala marrimarri nyila-ma. Warlaku kartipa-wu — kartipa-lu kujarra-lu Burt Drew Ted Bracey — dat tubala wagon-ma-wuliny na kartiya kujarra. Waj nguwula kankula rope yuwani, ngarramirli-la jangkarni-la. Nguwulanyunu pull ‘em na mani kankula partaj. Jintarakari partaj. Partaj-ja na nguwula karrinyani, yalangka na ngarramirli-la kaarniin. Parraji nguwuliny mani yalangkurra nyawa-ma ngawama. Nyampa-n parrkany yanana. Nyawa-rni-warla kunturru, ngawa-ma. Pulngayit-ma jawurruk na

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yani yinparrng na. Yinparrng weya im go down na you know yinparrng. Yinparrng ngawa-ma yani. Nyampayirla-ma camel-ma nyampa-ma yawartama milker-ma nyampa-ma purrp. Ngilyipurr-a ngarni. Lila-ma kuya-ma ngilyipurr tarap. Ngantayi-rla kangani. Kutirni yala Jangala-wu ngurla yurrk yuwarru Pincher-ku. Im wantu tell ‘im this mob. Im bin here darran marluka mine. Ngantipa-ma tumaji we bin langa bush, kanimparra Kitirlwari-la. Anything ngunyju tin-ta you know ngunyju tinned tobacco. Nyila-ma jimpiri-la walyakwalyak. Jarlarlwari-la jarlarljarlarl you know where im cracked that jimpiri, wumara yalangka na walyakwalyak. Flour-ma mangarri-ma, tinned sugar-ma, kankula partartaj karnti-ka. Wirlka-ngku na ngulu-rla bush-ngarna-lu na karrinya nyamu-lu kajanginyi yanani kaarniin, yalungku na wirlka-ngku kartajkartaj yungkuj karnti-ma. Kankulupal-arni wetbala-ma pantij-ma, kanyjal-ma lawarrrni. Ngulu nyangani. Warrayal-purrupurru — warrayal sugar you know — ngulu nyangani. Kuyany-ma clothes-ma, kaninyjal kanimparra pinka, warrpa-ma. Money-ma, money you know bank-kula nyamu karrinyani. Kanyjurrak-parni jipijipi yalangka-rni janka-ka jakap. Kurrijkarra-la na ngulu paraj pungani kuyany too nyila warraj. Imin talk, ‘Karrwarnani wartan-ta.’ Nyilarra jipijjipij-ta na kurrijkarra na ngulu pungani. Ngantipa-ma yapayapa-ma nyila-rni ngurnayinangulu karrinyani. Kurrijkarra-la-ma ngulu pungani wumara-ma nyampa-ma mayarnikari. ‘Marntaj kanganta-lu tumaji pulngayitnginyi! Pulngayit-nginyi marntaj kanganta-lu,’ kuya. Wirlka-ma nyampa-ma ngulu parajparaj pungani kurrijkarra, kiyarri-yawung-kulu-ma. Ngulu warrkuwarrkuj manani. Mangarri alright. Mangarri-ma warrayal-ma partapartaj karntika. Tealeaf crate-ta. Kuyany-ja partartaj kankula yuwani. Clothes-ma somebala-ma newbala newbala. Cage-ja jangkarni-warla kuyany-ja kankula partartaj. Warrkuwarrkuj ngumpit-tu na nyarrulu warrkuwarrkuj. Kula-lu kangani na wart na. Nyarrulu na ngumpit-tu wear ‘em-karra na yuwani, nyilarra-ma na warrwarrkuj-ma.

CHAPTER 4: MALYALYIMALYALYI/LIPANANGKU

They were all still crying at the station. But then I think they saw him emerge from the east at last. The women were all wearing leaves instead of their usual dresses which had been swept away when they climbed the trees to escape. They’d broken off bushy branches to cover themselves up. You know Lunkurr Japalyi from Yarralin. Well, we called him ‘Lunkurr’ which means ‘tree trunk’. The floodwater was moving fast but he was a strong swimmer and managed to swim from the west side of the river. He swam strongly and got a hold of a pandanus log which had been swept away by the flood. He grabbed it and climbed up on it, sitting astride. He pulled his wife up on it too. They floated on the log to the other side. So the floodwater didn’t take them away. They headed straight to the bank and climbed up the north side. He was an extremely strong swimmer. He climbed right up the bank. They looked for all of their belongings but they had all been washed away! The garden that they’d made, anything that would normally stand up to a small flood — it all ended up on the riverbank. The garden had gone. It was all gone! The kartiya who owned the wagon, old Burt Drew who used to cart supplies to the stations, well his big wagon had been taken close to the river’s edge and half in. The smaller dray was standing in the middle so it didn’t go under. It was a strong dray! The two kartiya called Burt Drew and Ted Bracey who owned the wagon had a dog. They threw a rope up a large white river gum so they could haul themselves and their dog up. They went one at a time. They then perched up in the tree. The water covered absolutely everything. It was like a wide horizon. They looked down at the water and saw that it had gone down. All the animals: horses, camels and dairy cows had drowned. The animals had tried to swim but had been taken under in the end. Wait until Norm (Helen McNair’s husband) gets my husband Pincher’s version of the story. He wants to tell this mob because he was here during the flood. Not like us. We were still living in the bush at Rifle Hole.

All of the tobacco tins were stuck in the holes left by the flood. Flour and tins of sugar were up in the trees which had been knocked down by the floodwater. They knocked open the tins with axes. In some cases, they chopped down trees to get the tins. The sugar and flour in the top of the tin was wet and hard but underneath was still dry. They ate that. They ate the sugar as it was. Clothes and everything had washed away downstream. Coins were lodged in the mud so everyone found them and dug them up. The kartiya said, ‘You can have that money.’ They dug around for everything stuck in the mud. Us little kids were with them then. Everything we found we were allowed to keep, money and anything in the mud. ‘No worries, you can keep anything that’s washed up.’ They dug up axes and everything with their digging sticks. Axes, sugar tins — they were all lodged in the tree branches — tea tins — they were all in the trees. The floodwater had lodged them on top of the trees — new clothes from the store. They grabbed everything they could. They didn’t take it back. All of us picked everything up. ‘You can keep them!’ Everyone put on the new clothes they’d picked up.

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Preparing to evacuate the station 11/2/1924. (Photo: Vestey collection, courtesy of the CDU Library)

YIJARNI

Ngantipa-ma-rnalu wart yani. Ngurnalu wart yani murlangkurra-ma ngurnalu nyanya. Lawara na! Purrp take ‘em out-karra. Yalangkurra nyawa na wagon-ta nyila nyamu-wula karrinyani Burt Drew-kuwang. Yalangkurra nyawa na wagon-lu kaarrangkarra-jirri lunykarra na Jinparrak-jirri na kangani nguwula iron-ma kuyany-ma pirrkapku-ma yalangka-wu-ma. Ngurnalu karrinya murlangka-rni yapayapa-ma, all right marru-ma nyila-ma ngulu purrp-parla pirrka mani. Ah nyila na ngurnalu yani, kaarnimpa Jinparrak-kula-wu na. Ngantipa-ma yapayapa-ma. Properly-ma-rnalu karrinya jangkarnik na Jinparrak-kula na grow ‘em up you know. Only we bin littlebala yet when i bin drowned dijan house.

We came back from Rifle Hole then. We came to the station and saw that nothing was left. Everything was gone! The two men who brought supplies in the wagon, Burt Drew and his associate, loaded up everything and took it to Jinparrak — iron and other building materials for new houses. We stayed at the old station for a while until they finished the new houses. Then when they were done we went east to old Wave Hill Station. We were still little then. Then we all grew up at Jinparrak. We were just little girls in the flood.

European Accounts of the Flood and its Consequences Felicity Meakins and Erika Charola during the early days of occupation. Indeed this was not the first time Wave Hill Station was destroyed at the hands of Gurindji people. In 1899 the homestead, which was constructed from local timbers, burnt down with reports claiming that Gurindji people were to blame.43 In the case of the flood, Wavehill also attributes blame to the Gurindji. In this case, the elder in question was Tinker.44 Thus Wavehill’s story is situated within the ongoing story of the fight to regain control of their traditional country.

A man plays the didjeridoo at the blacks’ camp in 1925. These instruments were brought here from the north. (Photo: Michael Terry Collection, courtesy of NLA)

Ronnie Wavehill, Blanche Bulngari and Dandy Danbayarri (in Chapter 5) tell of the 1924 flood that washed away the original Wave Hill Station homestead, which was located at Malyalyimalyalyi and Lipanangku near the Wave Hill Police Station, which remains at the same location today. Burt Drew and Alex Moray were named as two kartiya present at the time.42 Wavehill’s account of the destruction of the homestead is presented as part of the continuing narrative of Aboriginal resistance in the region

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Blanche Bulngari was a small child at the time of the flood in 1924. Bulngari was living downstream along the Victoria River at Kitirlwari (Rifle Hole). This account of the flood (and Dandy Danbayarri’s in Chapter 5) are clearly told through the eyes of children, marvelling at the sight of watermelons and pumpkins rushing past and the horror of dead animals stuck in trees. They both also recount feats of strength of particular Gurindji men who survived the floodwaters. Bulngari also remembers Burt Drew who transported goods between stations in the Victoria River District with his donkey team.45 Another man, Ted Bracey, is

CHAPTER 4: MALYALYIMALYALYI/LIPANANGKU

also mentioned by Bulngari; however, his name appears to be lost to the written record. Bulngari’s account ends with the move to the new station location at Jinparrak. At the time, she and her family also ceased to live in the bush, and moved to the station. The flood was newsworthy in northern Australia, with local journals carrying stories of the flood.46 Mounted Constable HE Kemp also described the consequences of the flood in the Bow Hills (Wave Hill) Police Letterbook.47 It was at its most severe from 11 to 14 February 1924. Descriptions are predominantly of property losses and accounts of where station employees and the teamster Burt Drew sought refuge. Some employees climbed onto the roofs of buildings and others into trees. The Police Letterbook lists trackers Sambo Jatawuny, Robin Wamaku (Ida Malyik’s mother’s brother and Violet Wadrill’s jaju), Bob Jupngayarri and Sandy Moray Julngayarri as working on the station in 1924. A later station manager, AS Bingle, also mentions an Aboriginal man called Sambo who was around at this time and worked for Alex Moray.48 This may have been Sambo Mintiwirl, Dandy’s father. The Bow Hills (Wave Hill) Police Letterbook and newspapers mention that articles from Wave Hill Station were found significantly further downstream along the Victoria River. For example, the Letterbook reports that Drew’s collars were found at Victoria River Downs, about 200 kilometres downstream.

Ronnie Wavehill also says that cow bells with the station brand ‘TVH’ were found 100 kilometres away at Pigeon Hole. The move to the new station site at Jinparrak did not occur immediately. Blanche Bulngari mentions that they lived on the Victoria River for a while until the new station houses were being built. Indeed, in August 1925 when Michael Terry visited Wave Hill Station, the station manager Joe Eagan and the workers, kartiya and ngumpit alike, were still living at the old site. Terry was regaled with stories of the flood and recounted some of them in his expedition logbook: During the flood at Wave Hill Station a chicken was seen by the refugees on top of the blacksmith’s shop sailing by on a piece of board, bumped about by the wavelets. Near the homestead a buggy was lashed to a tree by the wheel and all that was found was the rim!49

Bow Hills (Wave Hill) Police Letterbook, 28/2/1924, p. 82. (Photo: Brenda L Croft, courtesy of NTAS)

(Far left) Women and children at the old station in 1925. (Photo: Michael Terry collection, courtesy of NLA) (Left) Cattle on Wave Hill Station at Kuntimili (Number 7 Bore). (Photo: Brenda L Croft 2014)

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YIJARNI

Aerial view of Jinparrak (old Wave Hill Station). (Jimmy and Biddy Wavehill 2014)

McGuggan’s house

woman carrying water with a yoke

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CHAPTER 5

Jinparrak: The Second Site for Wave Hill Station F

ollowing the destruction of Wave Hill Station infrastructure by floodwaters in 1924, the station was moved east to Jinparrak, away from the potentially devastating power of the Victoria River. This station is commonly referred to as old Wave Hill Station because it was moved again after the Gurindji Walk-Off in 1966 to Jamangku, where is referred to as new Wave Hill Station.

(Far left) An aerial view of Wave Hill Station in 1931. (Photos: Vestey collection, courtesy of CDU Library) (Left) W McLean, VG Carrington, AE Moray, WL Payne, JW Fletcher and A McGuggan at Wave Hill Station, 1930. (Photos: Vestey collection, courtesy of CDU Library)

In fact, the station was originally going to be renamed ‘Canberra’1 with the move to Jinparrak but the name change didn’t eventuate. This period is referred to as ‘Vestey time’ by Gurindji people, after Lord Vestey of England who owned the cattle enterprise and ran it from 1913. Life on the station under Vestey is characterised by Gurindji people as hard, with inadequate housing, food and sanitation. These working conditions were well documented by anthropologists Ronald and Catherine Berndt (1987) who were commissioned in the 1940s to report on the state of the Aboriginal labour force on Vestey-run stations. Unfortunately most of the station records were burnt in the early 1990s so few official Vestey documents remain.2 The following stories tell of these working and living conditions, but also notable events such as the arrival of the first aeroplane.

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YIJARNI

Picking up after the Flood and Finding Jinparrak Dandy Danbayarri translated by Erika Charola, Dandy Danbayarri and Ronnie Wavehill

N

gayiny-ja yapakaru-la, nyamu ngilyipurr ngarni pulngayit-tu. Kartipa nyamu-lu karrinya partartaj-ja. Nyampa-kayirnikayirnima kanyjupal-nginyi-ma kanya pulngayit-tu: plate-ma, saucepan-ma, ngayiny-ja-warla-ma kampapun-ma nyilarra-ma kuya-rla pulngayit-tu yuwani. Mangarri-ma-lu yuwani kankunungkarra kankunungkarra mangarri-ma, sugar-ma nyampayirla-ma kanya. Mangarri-ma ngu yuwani kankulupal-a. Kartipa too ngulu partartaj karrinya, yalangka-rni. Kuyany-ja kujarra-wurt ngurra-ma ngulu karrinya. Nguyi marnani ngayiny-ma ngamayi-ma, ‘Wayi! Karru-rra, mila punyu-piya, kawayi karu’. ‘Karlarra nyawa nyangka-yi na murla kartiya maitbi-lu-warla lawara — ngilyipurr nguyina ngarni pulngayit-tu wayi?’ Kaputa-la-ma nguyi marnani ngayiny-ma ngamayi ngayiny ngaji purrupurru. Karlarra karrap, nyila-rni ngunti-ma — kula ngunti-nyiyang, nyampayirla nyila-ma-yina ngunti-ma. Nyampayirla nyampayirla nyila-marna … ? Kerosin lamp nguyina nyila-ma ngunti-ma jiyarnani. Kula electric-jawung. Nyila ngunti-ma kerosene lamp nguyina. Nyila-rni ngunti-ma nyila marru-ngka-ma. ‘Kartipa-ma-rla nyila-rni maitbi.’ Nguyilu marnani. Ngurnalu tirrip. Kanyjal ngawa-ma nyawa-warla little bit kanyjal yamak yinparrng-parla yanani pulngayit-ma. Ngayuma karrap nyangani ngurla, karrayin karlarniin karlayin jinta — yawarta yawarta yawarta karlayin karlayin — nyila-wu jintaku lirlaj karlayin.

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‘Karu kawayi! Yawarta nyawa ngun nyangku!’ Ngurna … pirrart ngurnalu-rla mani. Ngayiny-ma ngamayi-ma, ‘Nyawa yawarta karlayin jintaku.’ Karlanu warra-rni ngurnalu kanya yawarta-ma kankuliyit, kankula yawartama nyila-rni. Nyila-rni nanta-ma-rla rib — kuyarni lunkurta kangani yawarta-yawung. Yawarta nyila-rni nanta-ma, yapakaru-yawung yanani lirlaj kajirri nyawa-ma yawarta-ma kaarniinkarra-rni. Pirtirtip karrinya, pirtirtip. Karu-ma nyila-rni yawarta tilyka-yawung — yapakayi-ma im pirtirtip — yawarta-ma. Ngurnalu-rla, ‘Ah, yawarta!’ Ngayiny-ju-ma ngajingku-ma ngarrka mani, yawarta-ma nyila-ma, ngantipany-jirri kaarniinkarra kanya yawarta. Kanyjurra, tirrip-kari. Kaanyu langkarna-ma nyawa-ma kaarrayarra, lawara-rla ngawa-wu-ma. ‘Ah, karlanu marrawankarra ngungantipangkulu marni kartiya, marrawankarra!’ ‘Ah,’ ngayiny-ju, ngaji-ngku … nguyinangkulu, murluwu jawiji nguyinangkulu paraj punya, kartiya. ‘Ah, yanku-rlaa punpurru, nyangkurlaayinangkulu maitbi kuyany-ja-ma kartiya-ma nyila-rni ngulu, maitbi na.’

CHAPTER 5: JINPARRAK

W

hen I was a child, a flood came and inundated everything. There were kartiya stranded up high in different places. All kinds of things were picked up and swept away by the floodwaters: plates, saucepans, camp ovens — all that kind of thing was taken by the flood. The station people had put food, like bread and sugar, in high places but anything else was swept away. The kartiya themselves stayed high up in the trees or on the roofs. They spent two nights like that. My mother spoke to me, ‘Hey! Leave that — come here child! We need your young eyes here!’ ‘Come, look west — there might be nothing left of the kartiya after this flood.’ In the evening my mother and my father talked to me.

it was swimming across, moving east. The old girl swam, taking her little one up onto the other bank. The horses shook themselves, shaking off the water. The foal had a white flash on its forehead and it was shaking itself dry too. We were watching. ‘Ah, that horse!’ My father recognised it, and he went and brought it east to us where we were. We slept there another night. Over to the east, the waterhole was gone — there was no water left. ‘Look to the west, there are some kartiya waving at us!’ ‘Ah!’ my father and Ronnie’s grandfather spotted the kartiya. ‘Let’s go over and see how they’re going. They might also be there like this.’

Over to the west, there was a light — not a proper light, but that other kind. What do they call it? A kerosene lamp — they had one burning. They didn’t have electricity then, but kerosene lamps instead. There was light at the homestead. ‘Maybe there are still kartiya there,’ they told me. We camped down for the night. The floodwater was going down slowly now. Bit by bit it dried up as I was watching it. From somewhere to the west, a horse was swimming across. ‘Child, come here! Look at this horse!’ We were stunned at the sight. My mother said, ‘There’s a horse coming from the west!’ From lower down the river we watched as it came downstream, and it had a foal with it. Even with that foal at its side,

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YIJARNI

‘Yirrap-ma maitbi-nga kuyany-ja-ma-yina kanya pulngayit-tu, yirrap-ma, kartiya-ma, yankurlaayina lurrpu-lurrpu.’ Ngayiny ngamayi punpurru ngantipa-ma. Kayiliyarra-nginyi, kurlayarra-nginyi punpurru kajajirri marlarluka purrp, ngayu-purrupurru, ngayu-ma nyila-rni, karu-walija-ma jarrwa-ma ngurnalu karu-walijama. Karlarra, karlarra karlarra … murluwu narrumpa too, pilyingpilying kujarra, murluwu narrumpa, jajumarnany kujarra pilyingpilying — ngantipa na ngurnalu yanani karlarra all look na, purrp karrap, karlarra, karlarra, karlarra, marrawankarra nguyina. ‘Nya nyawa-rni!’ ‘Punyu warla-nta karrinya?’ nguyina yangki pani ngayiny-ju ngaji-ngku. ‘Marntaj ngurnalu, tanku-rni-warla kanya. Mangarri-ma marntaj.’ Tanku-ma, sugar-ma nyampa-ma marntaj rice-ma, partartaj ngurnalu yani. Only kanyjupal-nginyi kitchen-nginyi kanya, saucepan-ma nyampa-ma, plate-ma kanya pulngayit-tu, purrp. Nyila-ma wulmurru ngaraly mani pulngayit-tu, pulngayit-tu kitchen-ma mani. Ngurnalu karu-walija-ma, purtpuja, yuwarrankurralu. ‘Kanimparra nyawa ngurli yanku, warlakwarlakkarra!’ Kampapun-ma nyampama kanya, pulngayit-tu kuya, ngantipa. ‘Karuwalija, kawayi-warluk.’ Karu-walija punpurru. Ngungantipa kanya ngamayingamayi-lu mukurlalu nyampa-ku hurry-up ok punpurru kajajirri purrupurru, ngurnalu yani. Ngurnalu yani, paraj ngarlu — ngarlu nyawa, punyuk-parni ngu bag, walyak, wananga-la walyak. Kuya-rni bag-jawung bag ngurnalu yani wananga-yawung wananga-yawung warlakap-ma kajajirri-ma. Ngantipa-ma nyila-rni. Warlakap, mijelp, ngurnalu yani murlngmurlng, karrawarra na, ngurna paraj punya ngayu-ma nyampayirla, nyampayirla murlukun-ta, kartiya, nyampayirlama tomato sauce. Vinegar ngurna paraj punya ngamanpurru-la kanyjupal. ‘Ah!’ Ngurna warrkuj mani. Warrkuj ngurna-rla ngamayi-wu ngayinyku showem. ‘Wa kangka-yi, kangka-yi karu!’ ‘Ah!’

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Wananga-la walyak, nyampayirla-yawung, mudparni-rni wankaj. Nguyina-rla karu-walija-ma puntanup-ma ngayiny-ju kapuku-lu purrupurru larlup parnkutilu ngurnalu manani nyilarra-ma, purrp wartwart. Kalpuman-tu-ma, ‘Nyawa murlangka.’ Well nyawa karu-walija-ma wartuwartuj-nginyi-ma palyjangka, kurlarra. Countem-ma ngurla kalpuman-tu-ma kanya, marntaj. ‘Marntaj, nyawarra-ma pulngayit-nginyi, pulngayit-nginyi mud-jawung. Nyawa alright. Marntaj.’ Kajajirri, ngayiny-ku ngamayi-wu. ‘Kangka-lu na washem-bat!’ Somebala-ma, ngu yirrap-ma ngungantipangkulu jayingani, ‘Kanka-lu nyawa-ma! Nyawa kangka nyuntu!’ Ngungantipangkulu marntaj jayingani kartiya-lu nyila-ma, pulngayit-nginyi-ma. Kartipa-lu ngungantipangkulu jayingani, murlukun-ma ngarlu-ma, black one ngarlu-ma nyila-ma ngantipangkulu jayingani. Ngurnalu karrinya, ngurnalu karrinya tirrip-parni. Nyila, nyila-ma ngawa-ngurlu, nyilarra marrungka-ma manani, yirrakin-ma nyampa-ma, karntima, nyamu wankaj karrinyani pulngayit-ngurluma marlarluka-lu. Tiwutiwu ngulu yanani, nguyina tiwutiwu ngulu yanani. Nyila-ma yinjinin-ma.

CHAPTER 5: JINPARRAK

‘Other kartiya may well have been taken by the flood. Let’s go back to them.’ My mother was with us. Along the northern and southern sides we saw everybody coming: old ladies, old men, me and a lot of other kids. Back to the west, Ronnie’s two brothers, 3 both pilyingpilying (person of ngumpin and kartiya parentage), and the rest of us, all came back west to have a look. Further west we went along, waving to the others. ‘Here you are!’ ‘Are you okay?’ my father asked them. ‘We’re okay. The flood only took the food. But we’re okay for food,’ they replied. There was sugar, rice and other things. We went further up.

‘Well, these are all flood damaged. They’ve got mud on them — these others are okay.’ He said to the women, to my mother too, ‘Take these and wash them!’ They gave some of them to us. ‘Here, take this one! And this one too, you can take it!’ The kartiya gave us all the flood-damaged goods. The kartiya gave us a bottle of honey, that black honey called syrup. We stayed there and camped the night. The old men were taking away from the homestead everything that the flood waters had dumped there: leaf litter, logs and any kind of rubbish. They threw it all out.

Only everything from below in the kitchen went — saucepans, plates — the flood took everything. It knocked down the kitchen wall and took everything with it. We went down there together, all the kids. ‘We can look around down there!’ There was a camp oven that the flood had taken, and there we were. ‘Children! Come here first.’ Our mothers and aunties were calling us and we ran over to the women. We went searching for things then. I found some honey still in good condition, so it went into a bag. We went looking around for anything then. The women had a bag each. Everyone went off in all directions, looking around, looking around in small groups. We went off a little to the east and I found a bottle belonging to the kartiya; it was a bottle of tomato sauce. Vinegar too. I found a bottle of vinegar under a conkerberry tree. ‘Ah!’ I picked it up and went to show it to my mother. ‘Ah, bring it here, my boy! Ha!’ Into the bag it went, mud and all. It was actually spoiled. All of us children were gathering things up. My sisters and cousins and I picked things up and brought them back. The boss appeared, ‘Over here!’ Well, all us kids brought back the scattered goods and put them on a blanket. We counted them out for the boss and he took them. Done.

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Ngulu paraj pungani, yinakuluma ngulu paraj punya walyak-kula-ma narrinyjila, kitchen-ta-ma. Ngulu tampang pani narrinyjila-ma. Narrinyjila ngulu tampang pani. Narrinyjila, jawulwara. Jawulwara. Ngulu panani nyilarra-ma. Narrinyjilama ngulu tampang pani ngulu kamparni, kujarra. Kitchen-ta-ma karrinya, walyak. Ngurnalu karrinya tirrip-kari. Kula-rnalu karrwarni wilmurrma, lawara. Jalak-ku-ma kanimparra — lawara. Yawarta-yawung ngulu yani murlangurlu-ma. Kartipa-ma, ngumpin-ma nguwula jintaku, kujarra. Kanimparra milimili-yawung, timanayawung. Kanimparra VRD, VRD-ngurlu-ma, depot, Timber Creek, wilmurr-jawung, ngana, milimili-yawung. Kuyangka. Yani ngulu tirri-tirrip. Marntaj ngurnalu karrwarnani mangarri-ma marntaj mangarri-ma — ngarin turlk — ngarin, mangarri. Nyila-ma-lu yanani milimili-yawung. Kaarniin, larrpa-kari kujarra-wurt. Kujarra jakiliny-ma — ah jintaku jakiliny. Wart ngulu yani packhorse-jawung-ma, milimili-yawung nyamu-lu yani. Load yanani. Mangarri-ma kangani boat-tu depot-ngkurra, ngantipany purrupurru. ‘Alright,’ ngungantipangkulu marni kalpuman-ma. ‘Well, yanku-rlaa murlangurlu-ma. Wayi-warla murlarra punyunyu munuwu?’ ‘Winyji there karrawarra ngarlaka-la Jinparrak. Yalangkurra.’

Maminyawurru-mayin, Maminyawurru-mayin karrawarra, murlangka-rni. ‘Wanyjika-warla juntu manku?’ ‘Nyawa-rni-warla nyaa! Nyawa-rla Jinparrakma karrawarra winyji-mayin karrayin here murlangka-rni-warla karru-rlaa.’ ‘Karrawarra, murlangka-rni-warla karru-rlaa, kurlarnimpal pinkapinka na yirrap-kari-ma, ngantipa-ma kayirrangkarrak, Mudburrapurrupurru.’ Ngurnalu karrwarni naraj Mudburra. Ngunyinangkulu karrwarni. Nyaa nguyina karrwarni marluka. Rarraly-lu nguyinangkulu ngapujurlang, murla kurlayarra. Ngayiny, ngayiny ngaji. Rarraly, ngayiny ngamirni, kujarra Japarta kujarra, nguyinangkulu karrwarni kuyapartak. Murluwu kaku, nyawa-wu kaku. Kuyapartak ngulu kangani ngantipa-ma kuyarniny. Ngurnalu karrinya. ‘Nyangula-warla yanku?’ ‘Nya nya yananta karlayin.’ Wagon-ma kula kanya pulngayit-tu-ma nyila-rni wagon-ma karrinya dray kujarra yuwani kanyjurra, dray-ma-lu warrkuj mani, imin jidan kanyjurra nguwula pulngayit-ma kanyjurra: dray, dray-kari, and wagon-ma kula kanya. Nyila-rni wagon na ngulu yuwanani loadem-up, yununy-ma, wagon-ta.

‘Ngaja-ngalang pulngayit-tu ngilyipurr ngarnana.’

Ngurnalu karrinyani karrayin kalpuman-ma jik; kalpuman-ma marntaj. ‘Wanyjika-warla nyawa, winyji-ma wayi? Wanyjika-warla winyji-kari?’

‘Ngurlaa karru Warlawi-yirri, pinka-ngurlu.’

‘Nyawa kurlayirra.’

‘Winyji-warla?’

‘Ah.’

‘Winyji kujarra. Kurlayin-nganang winyji-kari, karrayin jutungarra winyji.’

Ngantipa-ma-rnalu pirrkap mani jurntu-ma, ngurra-ma. Number 12-jirri-rni nyawa-ma road wurrumu karrinyana Number 12-jirri. Yalangka wurrumu-la ngantipany ngurra-ma. Nyawa kurlayarra-nginyi nyamu-lu karrinya marluka-ma, Beech mob, kurlayarra-la, pinka-pinka. Yu.

‘Alright, ngurlaa yanku marntaj. Purrp.’

‘Winyji ngurlaa yanana pulngayit-nginyi.’ ‘Yuu.’ Punpurru ngurnalu yanani yalangkurra na, ngantipa-ma. Ngayu-ma yapakaru, kaluwaji. ‘Yanta-lu kamparri pinarri-ma.’ Ngu warrij. Mangarri-ma ngungantipangkulu yuwani wananga-la ngantipany-ma. Kanya julujuluj. Julujuluj. Yumpurlarra karrawarra; karrawarra-ma

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In the kitchen, they found a turtle. They killed it and a snake as well. They cooked both of them. We stayed there for another night. There was no telephone in those days, so they had to go on horseback along the river to deliver a letter. They took horses from here — one kartiya and one ngumpin — and the two of them with the piece of paper to Timber Creek, camping along the way, because it took a few days to get there. Well, we were alright. We had enough food, and they shot a cow for beef. With beef and bread, we had enough. After some time, maybe a month or two, the two riders taking the letter came back with packhorses. Then a boat brought supplies — bread and everything — and for us too. ‘Alright,’ the managers told us, ‘well, let’s shift out from here. Is there a good place for a homestead around here?’ ‘There’s a spring to the east of that hill at Jinparrak. Over that way.’ ‘Alright, we can go there. Or else we’ll just get flooded again.’

was their leader, Rarraly, and his parents here to the south. I call Rarraly ‘dad’. My two uncles who were Japarta skin lived there too. And Ronnie’s grandfather too. This is where they took us. We stayed there then. ‘When will the supplies arrive?’ ‘Here, here, it’s coming up here in the west.’ The flood didn’t take the wagon and the two drays were still there too. The dray was picking things up now. They loaded up the wagon with all the gear, bedding and all. We were over in the east when the manager turned up. ‘Where is this spring, eh? And the other spring?’ ‘Here to the south.’ ‘Ah.’ We built our camp, our home. The road led up to Number 12 Bore, and our camp was there by the road. Here to the south was old man Beech’s family. That was on the southern side of the little creeks.

‘We can stay at Warlawi, away from the river.’ ‘Is that a spring?’ ‘There are two springs: one on the southern side and another due east.’ ‘After this flood we can go stay at the spring.’ ‘Okay.’ We all moved there then. I was still small, only just walking. ‘Let those who know the country take the lead.’ Off they went. The food was put into bags. Everything was bundled up for people to carry under their arms. Everyone was loaded up and we set off to the east through Maminyawurru and then further east over here. ‘Where should we set up camp?’ someone asked. ‘Just here! There’s Jinparrak here to the east past the spring. Let’s stay right here!’ ‘Let’s stay here to the east. One mob can stay there south of this little creek, and we’ll be to the north with the Mudburra.’ We only had a small group of Mudburra with us. They had one old man who

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Marluka karrinya yalangka na, tirrip. Ngurra karrinya. Ngurra karrinya. Ngayu-ma wilawila, ngurnalu yani wajajarra. Kula-rnayinangkulu pina karrinya kartipa-ma. Ngayu-ma ngurna yani mate. Nyawa-ma karrinyani pirrkapirrka manani marru. Ngulu yani nyila-ma kartipa-ma kaarniin boat-ta. Kartiya-warla ngulu yani boat-ta ngulu yani ngantipany-jirri-rni na ngulu pirrkap manani karlayarra kuya na. ‘Ayi, ngurla karrwarnana jalayirling marru.’ Ngantipa-ma karrangkarrak munuwu-ma. Ngurnalu karrinyani karrangkarrak. Alright, marru-ma jarrwa — murrkun na marru-ma jarrwa-piya lawara ngantipany, ngungantipa-ma, yuwani karlarrak now ngumpin-ma. ‘Karra-lu karlarrak!’ Ngarlaka nyamu karrinyana karlarra, yalangkurra. Kamurra na, kanimparrak, ngurra-ma ngantipany yalangkurra, ngurnalu karrawarrak-nginyi-ma karlarrak, pinka-kurra. Nyamu yani tiwuwaji na come out yalangkurra-ma ngungantipa yuwani, aeroplane-ma yalangkurra na tuwa. Kanimparrak na ngurnalu karrinya. Munuwu-ma, ngurnalu karrinyani, marru-ma jarrwa-la na. Kajajirrima waruk na kajajirri milka-ngka, milka-ngka somebala-ma kajajirri-ma waruk. Kitchen-ta somebala kajijirri dining-room-kula kuya-rla waruk. Ngumpin-ma waruk, stock camp pirrka. Stockmen: Number 2 camp, Number 3, Number 4 camp — ngumpin-ma waruk. Waruk na. Ngayuma-rna yapakayi-rni yet — good-size — ngurnalu karrinyani jangkakarni-piya, waruk-murlung. Ngurnalu karrinyani nyamu-lu manani mangarrima flour. Ngurnalu manani kajajirri-lu, marlarlukalu Monday-ka, mangarri-ma. Kajajirri, marlarluka, ‘Ration-ku na, kawayiwa-lu na!’ Monday-ka-ma. Ngantipa-ma lolly. Ngungantipa jayingani storekeeper-lu-ma. Ngungantipa jayingani kajajirri-ma jurlurlarra flour-ma, kurta-ngurlu-ma — cream of tartar and soda mixed-up. Wiri-nganang-kula, najing. Sugar, tea-leaf, jintaku-lu-rni wananga-la, and ngarlu, black one. Ngantipa yapayapa, ngantipa lolly, kunyja, marntaj, Monday-ka-ma ngurnalu mani kuya-rni all day. Ngurnalu mani kuya-rni

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every Monday-ka ngurnalu manani, mangarrima, ngulu manani kajirri-ma; ngantipa kunyjama ngurnalu manani lolly, kuya, nyawa-ma Jinparrak-kula ngajik na, ngurnalu jangkakarnipiya na Jinparrak-kula-ma, ngantipa-ma, ngayuma ngayu-ma-rna work. Milka-ngka, yirrap-ma garden, pirrka ngulu manani, ngulu yuwanani garden kajajirri-ma waruk, ngulu karrinyani garden-ta, pumpkin nyawa-ma ngulu pirrkapirrka manani ngulu kartiya-lu-ma, watermelon. Jangkarni na marru na ngu ngantipany karrinyani, Jinparrak-ma.

CHAPTER 5: JINPARRAK

My father stayed there overnight and I did too. We stayed there another night. I went out and played. We didn’t know about kartipa. I went out playing. Here they were building a homestead. As for the kartiya, they came upstream by boat. The kartiya came to us by boat and now they were building over there to the west.

The following story is a continuation of this one, marking the strong association between Jinparrak and the removal of children.

‘Hey! There’s a new homestead.’ We were camped there, on the eastern side of the building. Alright, there were quite a few buildings, about three buildings, but nothing for ngumpin. Then they moved us to the western side. ‘You all go to the west!’ There was a hill there to the west; that’s where we were to go. We were half-way down to the river now, from where we were to where they sent us. Where the aeroplanes would later appear, that’s where they put us. We were lower down. There were plenty of buildings now. The older women were working. Some were milking cows, others in the kitchen and the dining room, working like that. The men were working as stockmen, working at Number 2, Number 3 and Number 4 camp. The men were working. Everybody was working now. I was still small and we didn’t start work until we were a little bigger. We would be there when the old men and women got rations. Monday was ration day. ‘Come on, all of you get your rations now!’ On Mondays we got lollies. The storekeeper gave them to us. The women had poured out for them: flour, cream of tartar and baking soda mixed up. They didn’t separate out anything. Leaf tea and sugar was put together in one bag. There was a black kind of honey — molasses. For us children, we got lollies and sweets, alright. It always on Mondays: food for the women, and lollies for us kids. It was like that the whole time at Jinparrak. I was growing older and I started to work. Others were doing the milking, or working in the garden where the kartiya were growing pumpkin and watermelon. They grew vegetables near the homestead.

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The Stolen Children Dandy Danbayarri translated by Erika Charola, Dandy Danbayarri and Ronnie Wavehill

N

gantipa-ma jangkakarni na, jangkakarnipiya-la ngu ngantipa yani ngurnalu-rla pina karrinya, kartipa-ma Welfare, ngumpin-ku boss, nyila na nyamu-lu mani pilyingpilying, ngantipa ngulu pilyingpilying na pirrkkarra jiyarni, Darwinjirri, pilyingpilying-walija ngayiny kapuku, murluwu narrumpa, jarrwa, Jarrangka-ma, ngurnayina pina, yirrap-ma-lu wanyji-rni Darwinta nyilarra-ma pilyingpilying. Ngurnayina pina, kuyany-ja-ma, ngamayi-ngurlu pirrk, ngumayi … munungku-ma nyila-rni, munungku. Nyilarra-ma limilimitkarra-la, karu-ma nyila pilyingpilying-ma nyila-rni ngamayi-la. ‘Kula-rna yanku munungku-ma nyila-rla.’ Limilimitkarra, ngulu-rla pirrk, karu-ma pilyingpilying-ma, munungku-ru-ma. Kurriji ngamayi lungkalungkarra, lungkarrarningan ngumayila-ma, ngamayi-lu lungkarra pilyingpilying-ma kurrurij-jirri partaj. Kuyarni nguyina pirrkkarra mani pilyingpilyingma nyilarra-ma, murluwu-ngurlu narrumpa, nguyinalu. Ronnie Wavehill: Jukurtayi, they never askim, mami, or father, just gijim, grabem that karu. DD: Never askim ‘Ngurnalu go na’. RW: Just grabbem, you know, lungkarrap-jirri, takem Darwin. DD: Lungkarra-julu, ‘Waa,’ turtkarra turtkarra ngamayi-lu-ma kuya-rla, turtkarra, turtkarra, warrpa turt. Ngamayi-lu nyawa.

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Kartiya-ma nyila-rla, Welfare kutitij, gotta bookjawung, milimili-yawung, munungku-ma nyilarla, munungku-ma, ‘Kawayi karu, I’ll give you lolly.’ Nyila lolly, wayi-lu-ma jidan ngamayi-la, pilyingpilying, turt, karu-ma nyila pilyingpilyingma. ‘Waa waa waa,’ turt, turt. Tartartap turt, kurrurijja ngamayi-murlung-kula, lungkalungkarra. And ngamayi-ma lungkarraj again. That karu gone lungkarra kurrurij-jirri partaj. Yard-jawung jangkarni karrinyani kurrij, kurrurij-ma yardjawung, pilyingpilying-walija. RW: Kartipa never likem half-caste, where they keepem ngumpit-tu kuya, kartipa — you know — half-caste. Kula-lu likem mani ngumpit. Kula likem manani pilyingpilying, ngaji-nginyi kartipa-nginyi, kuya. DD: Pilyingpilying-walija, punpurru. Ngumpinwalija, ‘Ngayu-ja?’ ngurna yangki pani ngayu-ja, ngamayi ngayiny, ‘Ngayu-ju nguyilu?’ ‘No, nyuntuma ngumpin!’ Somebala ngurnayina nyanya Julaki-mob, ‘Ngalima-rli yanku, wayi?’ ‘No, ngali-ma-rli karrinyana’, marnana, ‘Nyawa-ma-lu kangana pilyingpilyingwalija, kartiya-lu-ma’.

CHAPTER 5: JINPARRAK

I

was a bit older when we first learnt of Welfare, the boss of Aboriginal people. They were the ones who took away the pilyingpilying and sent them to Darwin: my sister, Ronnie’s brothers (Jim Ryan and Ted Henry) — there were lots of them — Jarrangka was another. I know them all. Some pilyingpilying are still living in Darwin. I know the ones who got taken from their mothers. The police took them. The children would be hiding behind their mothers when they came.

I’ll give you a lolly.’ It was those lollies. The kids

‘I’m not going to go with that policeman.’ From their hiding places the policemen snatched them from their mothers. The mothers and grandmothers would be crying and crying; they were crying while their children were put onto the truck. That’s how they took them, the pilyingpilying: Ronnie’s brothers, all of them.

enclosure, all the pilyingpilying.

Ronnie Wavehill: Jukurtayi, they never asked the mothers or fathers. They just grabbed those kids.

were with their mothers, but they would come for the lollies, and the pilyingpilying were snatched away. ‘Wah, wah, wah.’ One grabbed, and another grabbed, and then they were dragged off to the truck, crying without their mothers. And the mothers were crying too. The children were put up onto the truck, a big open truck with posts and wooden rails on the back. They were held in this RW: Kartipa didn’t like ngumpit keeping their pilyingpilying kids. They didn’t like ngumpin and they didn’t like pilyingpilying with a kartipa father. DD: All of the pilyingpilying together. As for the ngumpin, ‘What about me?’ I asked my mother, ‘will they come for me too?’ ‘No, you’re black.’ When I saw some of the others, like my friend

DD: They didn’t ask, it was just: ‘we’re going now’.

Julaki, I said, ‘We can go too, eh?’ ‘No, we’re

RW: Just grabbed them, you know, took them crying to Darwin.

the pilyingpilying!’

gonna stay,’ he said, ‘the kartiya are only taking

DD: Kid crying, ‘Wah’ — they grabbed the kid, the mother clutching onto her child while the little one would try to hold onto her skirt. These were our mothers. The kartiya were there standing around. The Welfare man had a book. While they were doing this, the police had paper too. ‘Come here child,

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‘Ayi, ngungalangkulu nungkiying ngungaliwany, ngungalangkulu, nyilarra maitbi-lu yanku.’ ‘Ayi, nyila-ma-lu pilyingpilying-walija nyilarrama yanku.’ ‘Ngali-ja maiti,’ ngurnayina yangki panani ngayiny jaliji, Julaki-mob, Julaki-nganyjuk. ‘Kula yanku, ngali-ma-rli ngumpin!’ ‘Marntaj.’ Ngungantipangkulu jayinya kunyja-ma, kartiya-luma, welfare-u nyawa kujarra.

‘Eh, but these are our family, they belong to us. They might come back to us.’

Ngurnalu wuukarra too karrinyani, katangantipangkulu ngayu purrupurru ngantipapurrupurru yapayapa purrp. But pilyingpilyingwalija nyilarra-ma, partapartaj. Ngamayi-ma lungkalungkarra ngumayi-la-ma. Nyarrulu-ma lungkarra again yapayapa-ma, yayirlung-kulu kurrurij-ja-ma. Awu, ngayu-ma-yina luyurr, think about ngurnayina karrinya majul-ma, kuya, larrpama.

We were frightened anyway. What if they took all of us little kids? But it was only the pilyingpilying who were put up on the truck with their mothers crying behind them, and the little ones crying too, screaming out from the back of the truck. Oh, I was so worried about them; I felt so sorry for them I was sick in the stomach, it was like that in those days.

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‘What about you and me?’ I asked Julaki and his mob. ‘No, we’re not going, we’re ngumpin.’ ‘Okay.’ They still gave us lollies, those kartiya, those two Welfare blokes.

CHAPTER 5: JINPARRAK

They Took the Kids Away Violet Wadrill translated by Felicity Meakins, Biddy Wavehill and Violet Wadrill

inparrak-nginyi karu nyamu-lu yani. Jarrwalut ngulu yani. Nganayirla-yirri nguyina kanya, Croker, yalangkurra.

J

lot of children were taken from old Wave Hill Station. They were taken away to Croker Island.

Biddy: ‘Lurtu-kari’ they call ’em. Long time you know lurtu-kari nguyina kanya pilyingpilyingwalija-ma ngaliwany-ma kula kajupari lurtju-kari. Lurtju-kari-yirri.

‘Another land’ is what they say for that place. A long time ago they used to take our pilyingpilying children to another place entirely.

Yuwayi yalangkurra nguyina kanya, karu-walijama Jinparrak-nginyi-ma. Ngantipany-ma kujarra, ngayiny-nginyi kapuku-nginyi. Leah-wu uncle, Jamie, an Maurie Ryan two karu. Ngantipangunyma. Ngurnayinangulu nguran karrinya yaluwu na karu-wu. Jawiji-ma nyampa-ma jaju-ma ngamayima nguyinangulu. Nguran ngurnayinangulu karrinya karu-wu-ma yaluwu-ma, nyamuyinangulu kanya, lurtju-kari-yirri. ‘Warta lurtju-kari-yirri nguyinangulu kangana, kula wijkupari-yirri karu-ma. Ankankaj. Jangkarnik-kula ngurnayinangkulu na nyangkuma, nyamu-yinangulu wartwart yanku kayirniinkarra-yirri.’ Nguyina kanya dat two Welfare na, Welfarekujarra. Nyila-ma kurrurij-ma jangkarni yardjawung, welfare kurrurij. International, jangkarni, olabat bin call ’em nyawa-ngka too karrinya ngu. Here too imin jidan dat motor car. Welfare place nyawa-ngka-ma nyila-ma kurrurij-ma. Yard-jarung, nyamu-yina kangani school-nginyipurrupurru.

A

That’s right, they took them there — a lot of children from Jinparrak. There were two of ours, from my sister Lizzie Yanyjaya — Maurie Ryan4 and Jamie Brown.5 They’re both family. We all grieved for those children — all of the mothers, grandmothers and grandfathers on the mother’s side. We thoroughly missed those children when they took them away to the island. ‘Hey, they’re taking the children away from their country to somewhere far away. Poor little things. We’ll only see them all again when they’ve grown up. That’s when they’ll come back.’ The two Welfare officers (Ted Evans and Creed Lovegrove) took them then in a large truck with wooden slats on the back. It was a large International truck. There was a welfare place here too at Kalkaringi which had a similar car with wood bars on the back which they used to use for taking kids to school too.

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Bat nyilarrat kamparra-rni ngulu yani jangkakarni-ma yalurra-ma karu-ma yapayapama. Kayirniinkarra-yirri nguyina kanya.

But those kids went first — big kids and little kids with kartiya fathers. They took them to the north over the sea to Croker.

That’s all na Nangari.

That’s all, Felicity.

Violet also later mentions Garden Point Catholic Mission (Pirlangimpi) on Melville Island. Croker and Melville Island missions were established as homes for Aboriginal children in 1941. Another place which took children on Melville Island was Snake Bay, now known as Milikapiti, a name perhaps derived from ‘milk and a cuppa tea’. In discussion with Violet and Biddy about this story, Biddy mentioned the fear associated with the wooden-slatted Welfare truck. For example,

when Biddy was a child, Mr Wilcock was the Welfare manager. Biddy says that another man named Brian Greenfield, stationed at Lajamanu (then Hooker Creek Welfare Settlement), collected her and Topsy Dodd and took them to Darwin to see the Queen. They were scared because they were worried about being taken away like the pilyingpilying children. This must have been in June 1954 when Queen Elizabeth II first visited Darwin. Biddy would have been 12 years old.

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I Was Taken Maurie Ryan

Y

eah, my name is Maurie Ryan. I’m here at Kalkaringi recording my story. I was born in 1948 which makes me 67. I was born at Wave Hill Station — they called it Jinparrak — under the birthing tree where my mothers, sisters, and my grandmother brought me into this world. My father was Michael Patrick Ryan and my mother was Mary. For three years I lived in the camp with the other tribes that made up people at Wave Hill Station — the Gurindji, the Mudburra, the Bilinarra, the Ngarinyman and the Warlpiri. At that stage there was about two to three hundred people who worked on the station. Many worked as ringers, others worked as domestics. I was there for three and a half years. Then one time we were down at what they call Policeman’s Waterhole. I was sitting on a log with my two uncles, Uncle Mick (Rangiari) and Uncle Horace (Walmin), both deceased now. So there was a patrol man there that I was to meet twenty years later. He came and picked me up. His name was Ted Evans. There was a young girl there too called Bonnie Hagen. She was two. And what happened is (some of our family) chased the vehicle up the side of the hill until they couldn’t catch it. I was never to come back again until I’d been through the processes as a member of the Stolen Generations. Now what happened, I was removed in 1952 under the ordinance of the Stolen Generations. I was placed in Darwin at Bagot and

Retta Dixon and then taken to Croker Island in the middle of Arnhem Land. Croker was one of the seven institutions that was where the Stolen Generations children were taken to. Croker was a institution run by the Methodist Overseas Mission. These days it’s taken over by the Uniting Church. There was about two hundred children, aged from babies till they were sixteen years of age. Children of mixed race, namely a white father and a black mother. In paint, I always tell people, you mix black and white, it turns grey. In human DNA, black and white turns brown. And that’s happened to me, and many others. There were two thousand of us removed under policies of forced removal under Native Affairs, and placed in seven institutions. My time was when I was taken from here at three and a half till I was to turn eighteen years of age. Now, in that time, I flew to Croker Island. I was on Croker in a cottage and I had a cottage mother who was eighteen. She came from Adelaide and her name was Euna Clarke. She’s alive today and is about eight-nine or ninety. She was part of my life right up till today. I was out there with a lot of other children in seven, in cottages. The language I spoke then was Mawng (the language of Croker Island) because there was nobody speaking Gurindji or Malngin on the island. It was a difficult time. What’s happened was the porridge we had had weevils in it. And we had to

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Maurie Ryan Japarta and his brothers Justin and Michael Paddy sitting at Police Hole where he was taken from. (Photo: Brenda L Croft 2015)

supplement our food that came from Darwin on the ship with bush tucker, you know, with pigs and all that sort of stuff. And we had geese, we had turtles, fish, buffalo and whatever other meat we could catch. It was pleasant as a child there, but I often wondered where I came from. I’d met others there who are a lot older than I am. And they said, ‘this is your family now, you’re Malngin and Gurindji but your family you won’t see again for a while ‘cause when we were taken away we were told that, to our families, you’re dead. You are nothing’. So this is part of the legacy that follows the Stolen Generations around. I was there till I was eight years of age and then I moved to an orphanage in Adelaide. It’s out at a suburb called Magill and it was called Lentara; it was a home for children.

if my mother had passed away. I was there (in

There’s no such thing as an orphan in traditional Aboriginal society. It might be in European society but not here ‘cause I had my mothers and other mothers that look, would have looked after me

didn’t deny who I was or anything like this. And I

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Adelaide) until I turned eighteen. Now, on the Croker Island, the education we were given was one year of theological training, well Jesus never came and saved me. And we had one year of teacher training so in other words we were eighteen mainly when we were taken off the island and when you turned out, you were on your own. There was no support or anything. All you were was canon fodder. At Lentara, people would pick you up and take you for Christmas. There was a young family that lived in Alice Springs and they said, ‘We want to look after you.’ I was about fourteen or thirteen. I said I didn’t want to change my name and these people were very good. They treated me very well and think in ways they’ve turned me the way I am. I’m trying to be fair over the situation that’s happened to me.

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The education we received wasn’t very good at all. When I went to a boarding school in Adelaide (which was a trial) called Westminster. Today they’ve got a scholarship named after me and there’s many Aboriginal children that have gone to this school. There were good years of my life, same as on Croker. When you’ve got children around you play and all this, but I always longed for my biological parents. So when I turned eighteen I joined the army. In 1966 I went to Wagga Wagga recruitment training then to North Head Sydney in the artillery, then came back to Adelaide and then to Darwin to the Larrakia (Barracks). In 1966 I met three gentlemen, one was Uncle Mick Rangiari, the other was Donald Nangka, and the other one was Vincent Lingiari. They were coming into town to talk to the waterside workers’ union and I would have gone with them except that I would have gone AWOL and I would have been discharged. But I continued to see them in 1967 when they walked off Wave Hill Station and walked off into history. Now, I was asked to go to Vietnam but I had no intention of shooting anybody. If I had any intention of shooting anybody it would have been the stockmen that worked at Wave Hill Station. Because they used to shoot — after getting drunk on OP rum — into the camp. One of my mothers has a bullet hole in the side of her stomach, old Kitty (Mintawurr). They were a law unto themselves, and they could do what they want, rape the women, physically harm the men. When I came back, I actually wanted to shoot them, but that would have put me in prison. I came back here when I was about 24. My mother was here at Daguragu and my grandmother was here, Mona. And I met the others, I met my little brothers and sisters who were only about 12. And I met my other mothers, and they cried. We never talked about it to Mum — about being removed — because it hurt them too much. But I couldn’t understand why they’d take somebody because of the colour of his skin. And then remove you from everything that’s around you, you know — your

culture, your language, your law, your family, and being part of a group of people. But I wasn’t the only one. There are many others that were removed from here, many of them have died now. Some come from Limbunya, from Timber Creek, from Yarralin, and from here. Some have come home but a lot of them couldn’t take the rejection, most of the Stolen Generations from these seven institutions. Because it’s very difficult, being removed and then coming back and seeing that — your mother carries you for nine months, and she carries you to protect you, same as your family. But we were denied all this. This should never have happened, but it did. Some people thought it was the right thing to do, but they didn’t look at the human factor. We didn’t get what we were supposed to have gotten, a good education. We didn’t get anything. I’ve come backwards and forwards here. This may be my last year, coming out. Because I see I’ve done enough. I see it’s going backwards. I have, in my time, brought other people that I’ll name, and some have come here anyhow under their own steam. The first one that I knew is old Daisy Ruddick. Old Daisy’s one of my relatives, from Limbunya, she’s a Malngin. She came back and she brought her three girls with her and some of her family to see the area here and some of the family members. And there was Rita Oats, Richie Reynolds, Kim Hill from Yarralin, he was on Garden Point. Davey McGorm from Limbunya. Jim Ryan, Ted Henry,6 Bonnie Hagen, Tom Kelly7 and Alec Kruger (via Donkey Camp in Katherine) from Wave Hill. Seamus O’Brien — Seamus used to come here. But there was a large number. And before that, there was old Joe Egan, he left here and came back. And an old man called Joe Croft. Now Joe’s daughter and son came here for the 45th anniversary, Brenda, to see all her family on my side. And it was good that she’d speak to everybody about this and other things. There are others that have come here — the Ah Mats — to see where their families have come from. But a lot of their families have died. And it is very difficult to trace somebody that even I can’t pick up.

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But we lost our language and our families, and our connection to the land. We’re like a group of people that’s nobody. Because of some ridiculous policy that was made to do this. This has been going since 1911 to 1974. And nothing’s changed. We can’t claim land. And the government — the so-called educated mob — our children and our grandchildren now can understand them. They want to connect to who their families are, but a lot of them don’t know how. So this is what is happening all around. Someone has to be accountable for this. This, to me, is an atrocity. I was, in time, later to meet the person who removed me from my family and Wave Hill. Ironically, he was the president of my football club, the Wanderers. And I won a Nicholas Medal with them, Best and Fairest. Ted (Evans, the president) used to cry and I thought he was crying about the scores. The Wanderers is made up of Bagot players, and a sprinkling of whitefellas, and the rest come from Arnhem Land and Yuendumu such as people like Harry Nelson and Warren Williams. The Wanderers now have players such as Liam Patrick. They’re good role models. I was sitting down there one night and we were having a beer and I said to Ted, ‘Look Ted, don’t worry you know. It’s only a game. It’s just a game to pass the time.’ And he looked at me and he said, ‘Maurie, I’ve got to tell you something.’ And what he said, I was quite shocked about. He said, ‘I was the person that removed you from your family.’ I looked at him and he was still crying, and I just hugged him. I said, ‘It’s alright Ted. What you did is what public servants do today, you had to do a job.’ He said, ‘After I’d taken you and Bonnie, I’d never ever removed another person.’ And he told the same story to Ted Egan. Ted’s brought it up a few times. I said, ‘You can forgive but never forget.’ I had a good relationship with Ted. And all he was doing was doing his job. The sad irony of it all was that I was never to meet my father. I went all over the place, Darwin, Katherine, Alice Springs, Tennant Creek, looking for this Michael Patrick Ryan. Some people in Alice Springs about eight years ago said, ‘We

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know where he is’. I said, ‘Can you introduce me to him?’ They said, ‘You’re about ten years too late.’ I found him in the Alice Springs Cemetery. He had a couple of other children, and they were removed too. So there was actually four of us removed. My father had a couple of kids in Alice Springs too, and also in Darwin. All I wanted to do was hug him and tell him I loved him. And this is what I say to a lot of children and their parents, hug your children. Because what they did to me is they gave me the greatest gift, the gift of life. No one can take that off me, I can go through a lot of problems but I think I’ve landed on my feet, a little bit but many others have not been able to do so. *** Maurie Ryan Japarta is a vocal advocate of Aboriginal rights. In 1981, he ran in the seat of Stuart for the Australian Democrats and then founded the First Nations Political Party. He has also been the chairperson for a number of Aboriginal organisations including the Northern Territory Stolen Generation Aboriginal Corporation and the Central Land Council.

CHAPTER 5: JINPARRAK

How They Took My Little Brothers Away Biddy Wavehill translated by Felicity Meakins and Biddy Wavehill

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uu, ngurnangku yurrk kuya nyila na ngayiny papa-kujarra pilyingpilying.

Nguwuliny kanya jaju-ngku-ma ngayiny-ju-ma kayirnirrak mangarri-wu kitchen-jirri kurlayinngarna. Aaaa kula-rla pina karrinya yaluwu-ma kurrurij-ku-ma jangkarni-wu-ma-yina manani, pilyingpilying-ma warrkuwarrkuj kurlarra Lajaman-ta, an Wave Hill-la Jinparrak-kula. Aaaa karlarniin karlarniin nyila-ma jangkarni-ma kurrurij-ma. Kata-nga nyampawu jarrakap-ku ngayiny-ku-ma jaju-wu-ma nguwuliny na kartiya-ma jawurruk nyila-ma welfare-ma. Ngana-warla wayi, yangki parra ngayiny brother im know, nyila-ma kartiya-nginyi-la-ma larrpa-nginyi-la-ma manani warrkuwarrkuj pilyingpilying-ma. Mani ngu warrkuj. Alright, kutij nguwula karrinya ngayiny-ku-ma jaju-wu-ma. Nguwuliny grab ’em mani. Naja kartiya-kari bin jarrakap langa im. Nguwuliny grab ’em mani kankula nguwuliny partaj yuwani ngayiny-ma papa-kujarra-ma. Nyantu-ma, ‘Nyampawu-warla yu gotta take ’em?’ Kartiya-kari bin wapurr im laik you know jarrakap. Kankula partaj karra na wanyjikawu karra-nga murluwu. Kanyjurra bijinbat-ku karrinyarra murlangkurra-wu kuya-wu you know. Nyantu-ma ngayiny jaju bin rekin kuya.

Y

es, I’m going to tell you about my two pilyingpilying brothers, Jim Ryan and Ted Henry.8 My grandmother Lizzie Brian Nyalpngarri took the two of them up north from the southern part of the station homestead area to the kitchen for some food. She didn’t know that the Welfare truck had come up from Lajamanu (then Hooker Creek Welfare Settlement) to get the kids from Wave Hill Station. The large car was coming from the yards in the west along the old Lajamanu road. She thought one of the Welfare men wanted to say something to her when he got out of the car. What’s the names of those kartiya who took away the pilyingpilying kids — well ask my brother Ronnie (she later says they were Ted Evans and Creed Lovegrove). Anyway, they were there to pick up the kids. Alright, the two little boys were standing with my grandmother. One of the Welfare officers grabbed my two brothers and shoved them into the car. The other kartiya talked to her. She said, ‘Why are you taking my two grandsons?’ One of the Welfare officers was distracting her by talking to her. She thought they were just climbing in to go for a ride around the station or go fishing down at the river, you know. That’s what my grandmother thought.

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The two of them said to her, ‘That’s okay then?’ ‘Okay’, she said not realising what was going on. ‘Well you can go for lunch now,’ he said to my grandmother, because she worked in the laundry and it was lunch time for the workers.

Patrol Officer Ted Evans in 1951 on Victoria River Downs. (Harry Giese collection, courtesy of Northern Territory Library)

She went back to the northern part of the homestead (because she didn’t really know what was happening). In the north my mother came out of the dairy where she was churning butter.

Aaa jarrakap-kula-rla marni all right, ‘You right?’ ‘Okay.’ ‘Well you can gone for lunch na,’ ngayinyku-ma jaju-wu-ma ngurla marni tumaji ngu waruk mani laundry-la ngayiny-ma jaju-ma. Warrij yani kayirra. Kayirnirra wal ngayiny ngamayi bin come out langa im na imin workin’ la turn-around. Young people-lu nguyina marni marntaj like ngayiny mother-purrupurru, ‘Kartiya kamparrarni welfare come up take ola pilyingpilying away from you mob,’ kuya you know. Well, ngayiny mother imin know imin know nyamu-wula marni kartiya kamparra-rni. ‘Wanyjika-warla? Nyampawu-wuliny nyawa karuwalija partapartaj yuwani kurrurij-ja jangkarni-la yard-jawung-kula.’ ‘Nyila-ma-yina kangani na Mummy, kanimparra kula-rlaayina wart manku. Ngurnayinangkulu tumaji kartiya karu kanya kartiya wantu take it away na. Nguyinangkulu kangku pilyingpilyingma lurtju-kari-yirri.’ Ngayiny kartiya bin talkin’ la me, because ngayiny mother bin workin’ la turn-around. Kuya, ngurla marni. Start im lungkarra na. ‘Nyampawu-warla-nku-rla marni? Kurlayin-ta mani kamparra-rni nyamurnawuliny-nga kangka wartuj.’ ‘Lawara mummy kula-nyjurra kuya-ma kangku, kartipa nguwula karu tumaj kuya.’ Lungkarrap na kuyangka-ma. Marntaj, nyila-rni-warla jarrakap.

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The young ones had just told my mother and the others, ‘Welfare just came and took the pilyingpilying children away!’ My mother knew what was happening because she had talked to the Welfare officers the previous afternoon. (Biddy says later that in those days the older people needed the young people to tell them what was happening. If they had known, they would have taken the children out bush and hidden them.) ‘Where have they gone? Why did they take the kids and put them in the back of the Welfare truck with wooden slats?’ ‘They’ve taken them away, Mum. We won’t be able to get them back. Those kids of ours are gone because the kartiya wanted to take them away. They going to take the pilyingpilying children to (Croker) island.’ The Welfare officer had talked to my grandmother rather than my mother because my mother was working in the dairy that day. The boys were with my grandmother which is why he spoke to her. My grandmother started crying then. ‘Why did you tell them about the kids? What’s wrong with you? I would have taken them out bush and hidden them.’ My mother said to her, ‘You mob can’t hide them like that because they are kartiya children’ (mothers were scared of the Welfare officer).9 That’s when my grandmother just cried and cried. That’s the end of the story.

CHAPTER 5: JINPARRAK

Background to the Removal of Children Felicity Meakins The accounts above by Dandy Danbayarri, Violet Wadrill, Maurie Ryan and Biddy Wavehill of ‘halfcaste’ or pilyingpilying children taken away from Wave Hill Station are a small number of many cases of government welfare officials separating Gurindji children from their families. Maurie Ryan also gives the names Tom and George Kelly, Nelly Kelly-Kitching, Alec Kruger,10 Clyde Bray (now Mohammed McGee), Maddie Frith, Bess Croft, Mickey Hill, David McGorm, Jack Cusack, Freddy Savillis and Joe Egan. These children form a part of what is now known as the Stolen Generations. There were Gurindji children with non-Indigenous fathers right from the time of the establishment of Wave Hill Station in the 1880s. For instance, Molly Dodd Tupngarri’s father, who died at Jatpala, was a Chinese gardener at the original Wave Hill Station. In 1911, the first children were taken under the Aboriginal Ordinance which was incorporated with the Aborigines Act 1910. Section 3.1 of the Ordinance gave the Chief Protector the power to remove pilyingpilying children from their families and put them into state custody or missions. The Aborigines Act was established ostensibly to protect Aboriginal people from unscrupulous employers and the illicit alcohol and opium trade. The Chief Protector was made legal guardian of all Aboriginal children to facilitate the administration of the Act and it became an offence to oppose the separation of children from their families.11 In 1912, the Commonwealth Government appointed W Baldwin Spencer for a year as the Special Commissioner and Chief Protector of Aborigines. One of his duties was to make recommendations on pilyingpilying children. He firmly believed that they would neither be accepted by white society nor by their own Aboriginal families, and instituted a policy of separation. Contrary to the assumption that the children were unwanted by their Aboriginal families, this policy caused enormous grief both for the children and their families. For many Aboriginal mothers, this

policy created additional trauma because many pilyingpilying children were the result of forced sexual relations perpetrated by kartiya station workers. Gurindji children were taken to a number of places in the Northern Territory. The first, established in 1913, were Kahlin Compound (Darwin) and the Bungalow (Alice Springs Half-Caste Institution). Joseph Croft, the father of a contributor to this book, Brenda L Croft, was taken to the Bungalow. Others were taken to Croker Island Mission, set up in 1941; the Retta Dixon Home, established by the Aborigines Inland Mission (AIM) in 1946;12 and Garden Point Catholic Mission and Snake Bay on Melville Island. Jimmy, Barry, Kathy and Sandra Wardle were taken to Retta Dixon Home. The boys discussed in Violet and Biddy’s stories, Maurie Ryan, Jamie Brown, Jim Ryan and Ted Henry, were taken to Croker Island Mission. Florrie Cousin (child of Bill Cousin and Doreen Jawilingali Nampijina, and Dandy’s half-sister), was also taken to Croker Island. Ena Oscar says that Florrie was a part of a group of children who were taken at the same time. The Welfare officers came and talked to Doreen when Florrie and her half-sisters, Mildred Jiwij and Josephine Nyirtu (Ena’s mother), were playing under a partiki (nut tree). The Welfare officers persuaded Doreen and a number of other mothers to give up their children saying they would get a good education. Florrie returned in the 1980s searching for her family. For many Gurindji families, the names Ted Evans and Creed Lovegrove (stationed in the Victoria River District from the 1940 to the 1950s) are still remembered as the Patrol Officers who removed many of their children.13 Although Evans was complicit in the practice of removing children, he found the process traumatic (see Ryan’s story above. Ryan was the last child Evans took). Following the removal of a child in 1949, Evans said:

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The removal of the children from Wave Hill … was accompanied by distressing scenes the like of which I wish never to experience again … I endeavoured to assuage the grief of the mothers by taking photographs of each of the children prior to their departure and these have been distributed amongst the mothers. A dress length was given to the five mothers. Gifts of sweets to the children helped break down a lot of their fear.14

He found the job so distressing that he ‘refused to obey the instruction and this is what brought things to a head. The matter was stopped. It was traumatic, really traumatic from all sides, me included. Much more so for the mothers of course’.15 Of course the greatest distress was felt by the children, their families and descendants. Many Stolen Generations auto/biographies detail the effects of the removal and subsequent institutionalisation of children.16 One such story comes from Daisy Ruddick Nawurla (née Cusack) who was taken at the age of six from her mother, Minnie Timayi Nalyirri, on Limbunya Station to Workers building a new airstrip at old Wave Hill Station (Jinparrak) in 1929. (Sarah Oscar 2014)

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Kahlin Compound. Daisy was born in 1915 and was the half-sister of Spider Kurriya Jurlama and Peter Limbunya Ngurriyila Pangkayarri Jurlama, the husband of one of the Gurindji artists in this book, Ena Oscar. Daisy was active in the Australian Half-Castes Progressive Association, and the Darwin-based Sunshine Club, and actively worked to improve conditions for Aboriginal people with mixed heritage. It was 60 years before Daisy was able to be find her Malngin and Gurindji family, but she was reunited with her brothers and their families before she passed away in 2002.17 In 1983 the Child Welfare Act gave focus to the Aboriginal Child Placement Principle, which was drawn up to ensure that Aboriginal children who required alternative carers would be placed with family.18 Nonetheless, the long narrative of government welfare officials separating Gurindji children from their families continues to the present day, most recently accelerated by the Northern Territory Emergency Response (aka the Intervention).

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The First Aeroplanes at Wave Hill Station: 1929 Dandy Danbayarri translated by Erika Charola, Dandy Danbayarri and Ronnie Wavehill

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arntaj, ngurna yurrk yuwarru, larrpa-nginyi jarrakap. Alright, ngungantipa marni, bossma, kalpuman ngantipany, kalpuman ngayiny-ku ngaji-wu ngurla marni. ‘Yanta-lu ngunta yanku waruk, kajijirri-wu, manyja-yina, marlarluka-wu. Nomo proper marlarluka, punyu-piya ngunta parru karnti katajkarra. Tiwuwaji-wu wanku; ngu parr wanku murlangka karlarra ngurlaa-rla wirrin manku kirtak, kirtak yuka nyampa-kayirnikayirnima. Katajkarra karnti-ma purrp, yuka purrp ngunta parru. Tiwu yanku, tiwu yanku murlangka tak wanku.’ Kalpuman ngayiny marni kalpumanma. ‘Ngu yanana kankula, kula kurrurij-marraj nyamu kangana nyuntu, nyila-ma kurruny kankula yanku. Ngurlaa-rla pirrka manku wirriny, punyuk ngurlaa-rla manku jurlwa punyu-ngka ngu tak wanku. Ngu jawurruk wanku now ngu rarraj ngurlaa nyangku jurlak-marraj.’ Nyawa ngurla marni kalpuman-ma, ngayiny-ku daddy-wu kuya. Alright majurrum now kajajirri marlarluka karlarra ngurnalu yani. Ngayu-ma nyilarni jangkakarni, ngayiny kapuku, ngurnalu jangkakarni-piya ngayiny-ju kamparri-jawung. Tirrip, kaputkaput waruk now. Ngurnalu winarrk na, ‘Nyawa-ma parra-lu kataj, karurra. Nyawarra katakataj, nyawa-ma karnti-ma katakataj, katakataj purrp yuka kangku-rra-lu julujuluj pinka-kurra. Kita karru-rra punyu.’

O

kay, I’m going tell you a story from the old days. Alright, one day our boss, my father’s boss, came to speak to him. ‘You mob gotta go work now: all of the old girls, old men, everybody — not the very old — just the fit and healthy ones. You gotta cut down trees. There’s a flying machine that’s going to come and land here, just over there, west from here. We’ve gotta clear out all the grass and trees — everything. It’s going to fly over here and land right here.’ The boss man was explaining it. ‘It’s not coming like the cars that you know. It’ll come along above us, as high as the clouds. We have to clear this area and level the ground, so that it can land. We’ll see it come along like a bird, and then drop down and run.’ This was the boss talking to my father. Alright. Gathered together, all the old men, old ladies, all the workers went over and camped there in the west. As the eldest child, I was already quite big, and my sister was too. We camped there to work from the next morning. We cleared off everything, ‘Cut this all down! Cut down the trees, the bushes and the grass. Carry it all down to the creek, carry it down in your arms. It should all be clear.’

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ma walyawalyak nyampayirla-yirri, wheelbarrowyirri nyampayirla jintara-kari-ma handcart-ta. Kajirri-lu jarrwalut tartartap kamparri-la; kajirri-lu yirrap-ku-lu pushem. Karlarra pinka-kurra; kuyarni oldei. Cleanem na nyila-ma wirrinykarra yikili kurlarra-kayirra, murla-marraj ngu yikili karlarrakarrawarra yikili. ‘Kita na alright ngu kalpuman ngu marni manager,’ boss-ma marni. Marntaj, alright. Ngurla marni ngayiny-ku ngaji-wu.

Men and boys on the newly built airstrip. It is possible that Danbayarri is one of the children pictured, 8 April 1929. (Photo courtesy of NLA)

‘Ngu yanku murlangkurra-ma tiwuwaji. Im kartipa, kartipa yalangka-rni kartipa-ma, but ngu jak wanku murlangka ngungalang; ngurla nyangku.’ ‘Wayi?’ ‘Ngayiny-ma mummy-ma,’ ngurla marni. ‘Jurlak-marraj?’ ‘Yeah, jurlak-marraj yanku murlangkurra.’ Alright kajajirri marlarluka somebala karrayil-piya katakataj now might be two week. Tiwu karlarrak pinka-kurra, yuka. We bin havem sulky-marraj, wheelbarrow. Wheelbarrow-la. Somebala pushem, kajikajirri-lu takem yuka somebala handcart; meat cart, he gotta wheel; kujarra wheel. Yalangka somebala-ma fillem up with yuka. Kajirri kujarralu pullem. Somebala girl kajajirri-lu pushem karlarra. Yirrap-kari, karnti yungkuj-nginyi timana. Timana pajimap timana-ma kankuliyit putem chain. Chain, ngurla yuwani an tartartap timana-lu karnti-ma jalyi-jawung-parni tartartap timana-lu-ma karlarra pinka-kurra yilarrp chain-ma karrawarra lurrpu wart, karrawarra lurrpu karnti-kari warrkuj putem chain again, chain tipit, tipit chain-tu ngurla marntaj. Marntaj, ngumpin na imin takem karlarra kangana tartartap, tartartap karlarra pinka-kurra yilayilarrp karnti-walija-ma yawarta-ma tartartap chain-jawung-ma. Timana-lu im tartartap karlarra pinka-kurra. Kajajirri-lu yuka tiptip wirlkayawung-kulu yirrap-ma katajkarra yirrap-ma katajkarra wirlka-yawung-ku-lu jalyi-ma nyampa-

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‘Jintaku yawarta marntaj, jintakurt draught horse ngu wanku tartartap. Tartartap ngu kangku, nyampayirla, wagon wheel, wagon wheel-ma ngu kangku tartartap.’ Ngu yani, draught horse mani jintaku wagon wheel-la yuwani tartartap kangani timana-lu na. Wagon wheel timana-lu tartartap kangani yungkulyarra. Nyila yuka lurtjulurtju nyampakayirni-rra wumara, wheel-tu wagon wheel-tu. Tartartap kangani draught horse-ju. Somebala-ma shovel-jawung-kulu levelem up, shovel-jawungkulu somebala-ma marlarluka young boy somebala middle-aged somebala kajajirri shovelem up, shovel-jawung-kulu. Punyuk, kilkak, kilka punya na karrinya kuya-rla-ma kalpuman-tu-ma nyanya. Kujarra week ngurnalu karrwarni punyu na. Marntaj na marntaj. ‘Wumara manku-rlaa!’ Wagon-tu-ma mani kurlarra wumara jarrwalut wumara-ma. Wumara. Ngu kanya kurlayin wagon-tu-ma jurlurl, wumara, ‘More-kari, yanta na.’ Jurlurl wumara-ma wakingku na ngulu mani kartiya-lu-ma yatu-marraj-ju, paintem up, ngulu mani wakip. Wumara-lu mani wakip-ma, wakip properly another one-kari, wakiwalija waki na wumara-ma jarrwalut, wumara-ma yuwani. Ngulu kanya shade-jirri. Yala ngulu yuwani wumara-ma wakiwakip. Ngulu yuwani, ngulu yuwani marntaj. Kayirra, kayirrak shade-kariyirri. Kayirra ngulu yuwani waki-ma nyila wumara wakiwaki-ma purrp karrawarra. Karrawarra ngulu kanya wakiwaki-malu yuwani janyja-ka; ngulu yuwani ola wakiwaki wumara-ma nyila-ma wakiwaki, wakiwaki wumara-ma. Yalanginyi-ma, tirrip.

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We were talking amongst ourselves: ‘That flying machine is coming here! It belongs to one kartipa over there, and he’s going to land it here and we’re gonna see it!’ ‘Really?’ ‘Yeah, my mummy talked about it.’ ‘Like a bird?’ ‘Yeah, it’s gonna come here, just like a bird.’ Okay, all the old men, old ladies and middle-aged mob just kept cutting and cutting for what must have been two weeks. They took all the rubbish down to the river. We had a wheelbarrow, like a sulky, that the women used to take the grass away. Another mob had handcarts, meat carts with two wheels. Some were filling these up with grass while other old ladies took them west to the creek. Another mob used horses to clear away the felled trees. They brought the horses up, put chains on them and had them drag the trees — leaves and all — west down to the creek. There they took the chains off, and led the horses back east again. Then they would pick up another tree, attach the chains and the horse was ready to go. Then one man would lead the horse back to the west, down to the river and undo the chains. It was done again for each tree. On one side women were pulling out the grass with axes, while others were using the axe to cut bushes. Leaves, grass, anything were all put all into wheelbarrows or handcarts. Some women would be pulling them and others pushing them, all the way down to the river. It was like that all day long. They cleaned out an area that went a good distance north to south. It was just like the airstrip here today, except that this one runs eastwest.

grass, lumps of dirt and stone were graded away. Another crew went along with a shovel. Old men, young boys, middle-aged people, old ladies, all levelled out anything left, making it all good and clean. Once it was done, the boss came and had a look. After two weeks, we had the runway done — good and ready.

Women and girls on the newly built airstrip, 8 April 1929. (Photo courtesy of NLA)

‘Okay. We need stones now!’ said the boss. So they got some stones from the north side on a wagon and poured them out onto the ground. ‘More yet, go on!’ The kartiya made them white with some stuff they have that is like yatu, white ochre. They painted them until they had plenty of white stones. They’d taken them to the shade in the north and painted them until they were all white. Then they carried them over to the cleared ground. They placed them all along the eastern and the western sides of the area; they laid out all of the white stones. Then everybody went to sleep for the night.

‘That’s pretty clean now — okay — all good,’ the boss came over and talked to my father. Unindentified woman and baby, 8 April 1929. (Photo courtesy of NAA)

‘What we’ve got to do now is get a draught horse and get it to drag a wagon wheel up and down.’ The draught horse was brought and they chained up the wagon wheel behind it. The horse dragged it across the runway to level out the ground: any

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Tirrip-kari-la-ma kutij ngulu yuwani juwal, palyja-marraj waki. Waki palyja-marraj. Ngulu kutij yuwani, kankula waki-ma ngulu-rla yuwani kankula. Japiyapi-la. Ngu panani purriyip-kuluma kuya-rni na where im come up kuyarniny im getem kuyarniny im getem palyja-ma waki palyja, purrp, purrp na. Alright kalpuman ngungantipa marni marlukawu, ‘Well purrp na,’ karlarra kanya kurrurij first time karlarrak engineer-lu, kartiya-lu, engineer-lu kartiya-lu karlarra kanya kalpuman-ku kurrurij. Karlarra imin go rarraj, jirrimarna. Karlarra yani karlampa karlayin wart nyila-ma kurrurij might be engineer-lu karlayin purrunungku purrunungku purrunungku purrunungku purrunungku. Ngantipany-jirri kutij. ‘Well marntaj.’ ‘Kajajirri, marlarluka, marlarluka-ma karra-lu marntaj. Somebala yarrulan-piya ngunkurla yanku na ngurlaa yanku, ngurlaa nyangku tiwuwaji. Nyamu-nga wanku parr. Jurlak-marraj, jurlakmarraj yanku murlangkurra na.’ Ngurla marni majurrum ngana puntanup nguyinangkulu mani warrkuwarrkuj ngumpin-ma, kajajirri-ma punpurru, karlarra. ‘Nyawa-ma na ngulu-rla pirrka mani, wayi?’ ‘Nyangku jalayi-la, ya jala nganta yanku.’ ‘Muk-kulu kurru nyangku-rlaa-rla ngurrmilp-ku.’ Muk. ‘Kawayiwayi, karu-walija, yilying-murlu muk karra-lu.’ ‘Kurru nyangka-lu-rla tiwuwaji-wu. Ngunta nyangku jala-ma jurlak-marraj, nyila nyamu-lu jurlak yanana. Kuya-yin yanku jala-ma.’ ‘Wayi-ngalang kayi-warla parru?’ ‘Kula-ngalang parru ngaliwa-ma, kartipa-ma yalangka-rni, kartipa-lu kangku ngu.’ ‘Wayi?’ Ngulu pirrart. ‘Nomo yanta-lu yikiyikili rarrarraj. Nyangku-rlaarla yaluwu jurlak-marraj-ku.’ ‘Nyampayirla yini?’ ‘Yini-ma: aer-o-plane, Koo-ka-bu-rra.’ ‘Wayi?’

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‘Im payarnu-waji?’ ‘No, kula payarnu-waji, kula payarnu-waji, punyu kartipa, kartipa-ma yalangka-rni kujarra kartipa walyak-kula, kartipa na. Muk na!’ Kartipa kajajirri, ngumpin, liwart na, liwart. Kurru nyangka-lu. Jurlak jintaku-ma ngawa-ngarna. ‘Nyila nyila wayi?’ ‘Nyila-ma jurlak.’ ‘Kuyarniny na yanku.’ Ngurnalu karrinyani kurru yikili. ‘Aa nyampa-rla nyila? Might be nyantu na!’ ‘Nyantu kata-nga ngunga. Kurru nyangka-lu aa. Murlamurla kayiliin … karrayin … ’ Kurlpap ngulu wuukarra karrinyana. Somebala come up wijkuwijkuk, ngulu yanana wijkuwijkuk. ‘Kurru nyangku-rlaa! Yanku-rra wijkuk.’ ‘Karrayin murlamurla yanana.’ ‘Kankulak nyangka-lurla.’ ‘Kunturru-la wayi?’ ‘Kamurra nyangka nyangka-nkurla.’ Ngulu paraj na punya; ngayu too ngurna punya ngayu nyila punya. Nyila nyila yanana kankuliyit. Somebala rarrarraj ngulu yani wuukarra karrinya. ‘Nyila nyila.’ kankuliyit na kajajirri. ‘Kutirni yanku-rra wijkuk!’ Boss-ma ngungantipa marni. ‘Kurru nyawa-rni nyila na nyangka-lu kankuliyit.’ Boss-ma manager ngungantipa marni boss-ma. Ngantipany kalpuman ngungantipa marni. ‘Nomo yanta-lu na nyila na kankuliyit yanana, yanana kankuliyit na kujarra nguwula.’ Ngungantipa marni kalpuman-ma. ‘Warra na kangka-lu walik na yanana walik karlayarra walik karlayarra walik, karlayin nyawa na.’ Yirrap-ma kajikajirri ngulu yani wuukarra kayirrak pinka-kurra ngulu yani; kayirrak ngulu yani jarrwa ngulu yani, karukaru-yawung too. Kalpuman-ma nguyina marni. ‘Wanyjirra-warlanta yanana? Kawayi-wa-lu wartwart kawayi-wa-lu ngunta nyangku.’

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The next day they put up a long pole and hoisted something like a white blanket up it. It was standing up, with the white thing up on top, high up at tree-top level. When the wind picks up, it lifts the blanket-type thing. Everything was ready now. The boss spoke to my old man, ‘Well ready now, finished!’ Then the engineer drove around in the boss’s motor car to have a look. He went over to the west — fast too — along the western side, back again to where we were. The car made a noise all the way: brum-putt-putt, brum-putt-putt, brumputt-putt, brum-putt-putt, brum-putt-putt and stopped nearby. ‘All good!’ ‘Okay, all you old ladies and old men, it’s alright, you can stay back. But younger ones, we have to see this flying machine land.’ The next day they were rounding up people. Men, women, everybody went across to the west. ‘So this is what they’ve been doing here, eh?’ they were saying, ‘You’ll have to come and look now. It’ll be here today.’ ‘Okay, we all gotta be quiet now. Listen out for that humming noise.’ Everybody was quiet. ‘Come here all you kids. Keep quiet now!’ ‘Listen out for this flying thing! You’ll see it come like a bird. You know how birds go? That’s how it’ll come here today.’ ‘Will it chase us?’

Everybody was quiet: kartipa, old ladies, men, everybody waiting now. A water bird came flying along. ‘That’s it! That’s it! Eh?’ ‘No, that’s a bird.’ ‘Well it’ll come along like that.’ We were listening out into the distance. ‘Ah, well what’s that? That could be it!’ ‘Well, something like that’s going to come. Listen you mob. Here, here, from north … then from the east … ’ Everybody was standing close together, frightened. Some huddled in even more tightly. ‘Let’s listen! Let it come closer!’ Everyone talking at once. ‘Here, from the east.’ ‘Look up high for it!’ ‘In the sky, eh?’ ‘Just look straight up.’ Some had spotted it, and then I saw it too. ‘There it is, it’s coming down!’ Some of them started running, they were so frightened. ‘That’s it, that’s it.’ The old women screamed out as it came down. ‘Wait on, let it come closer!’ our boss was saying to us. ‘Listen, that’s it! It’s going to come down.’ The manager was telling us, ‘Don’t run away! Two blokes are bringing it down,’ he said to us. ‘Look out, it’s going to come around.’ From the north, it went over around to the western side, and started coming our way. Another group of women ran frightened down to the creek, with kids and all. ‘Hey, where are you mob off to?’ the boss was calling out. ‘Come back here! Come and have a look.’

‘Nah! It can’t chase us. One kartipa over there is going to bring it over here.’ ‘Really?’ They were amazed. ‘Hey, don’t go running away, you’ve got to stay and see this bird-thing.’ ‘What’s it called?’ ‘It’s name is: aer-o-plane, Koo-ka-bu-rra.’19 ‘Really?’ ‘Does it bite?’ ‘Nah! It doesn’t bite. Two white men from over there are going to be sitting inside it, so shut up now!’

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Nyawa-ma karlayin yanana. Nyawa-ma karlayin yanana. Nyawa-ma wuukarra ngulu-rla karrinya, karlayin kankuliyit nguyina jutu-rni-warla yalurrawu kajikajirri-wu ngulu yani walk-ku. Ngulu yani pinka-kurra kaarniin nguyina jutu-rni jiwawu nguyina mani waj pani waninya jintaku-ma kajirrima — part. Pulykpulyk-kulu yartuyartup-kula waninya. Yani nguyina jiwawu mani. ‘Wartarra!’ Kurlarra rarrarraj nguyina somebala-ma yirrapma walik na tiwuwaji-ma yani walik. Walik na yani kanyjal na kanyjal na kanyjal na kanyjal na janyja-kurra jak. Jurturr na ngulu-rla nyanya jurturr na pumip-ma nyawa mani pumip jutu. Karlayin yani rarraj na — karlayin yani, ngantipa-ma karrap. Karrap now kayi kamparrarni waliwalikkarra kuya. Karlayin, watpaja kamparri-la-ma jintaku turnem-kaji-ma jintaku waliwalik-kaji-ma jintaku kamparri-la kuya-ma. ‘Wanyjika-rla kartipa murlangka?’ Kartipa-ma nyila jawurruk now jinta-kari-ma kartiya-ma glassjawung kartiya-kari jawurruk kujarra. Ngurnalu warra kanya aa wirrminy wirrminy wirrminy wirrminy wirrminy wirrminy wirrminy kutij. ‘Hey, kawayi-wa-lu na!’ kalpuman-ma ngungantipa marni. ‘Kawayi-wa-lu ngunta nyangku nyawa punpurru, karu, kajajirri, ngumpin-walija.’ Ngurna karrap nyanya kuyangka-ma, ngayu-ma. ‘Ayi wheel nyawa.’ Wheel karrinya; wheel karrinya threebala wheel. Somebala pirrka mani kartiya-lu ngurla marni kartiya-lu. Ngurnalu-rla pirrart mani kajikajirri jarrwa kajikajirri, ngumpin pirrart. ‘Nyangka-lu karrap na.’ Ngurnalu karrap nyanya. ‘Awu, nyawa-ma. Kartiya-lu ngunga pirrkap mani nyawa-ma might be. Kuyany-ja nyawa-malu kartiya-lu pirrka mani nyawa-ma,’ nyawa-ma karrap nyawa nguwula kartiya-ma kujarra-ma, kujarra kartiya-ma-wula. ‘Aaa?’ jarrakap-kula; ngulu jarrakap marnani kartiya-walija ngantipa-ma waliwalik karra-lu karrap nyilarra. ‘Jintara-kari, jintara-kari karlayin jintara-kari ayi?’ Rarrarraj ngantipa wurrumu. ‘Nomo yanta-lu rarrarraj! Kula-nyjurra palman kangku!’ kalpuman-ma im tok ngungantipa, ‘Nomo yanta-lu rarrarraj, warra kangka-lu kula-nyjurra palman kangku.’

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Karlayin jintara-kari now karlayin karlayin, karlayin, karlayin yamak now kurlayarra-warla kutij. Kurlayarra-la kutij. Kujarra kartiya, karrapwarla, ‘Yijarni’, kartiya-kari jawurruk, kartiya-kari jawurruk. Alright, nyila turnem turnem-karrala yanana, wirrminy-wirrminykarra yanana wirrminy-wirrminykarra wajija-wajija yamak na yamak na yamak na yamak na kutij. ‘Nyampayirla nyila-ma kamparri-la wirrminywirrminykarra?’ Kamparri-la jintaku, ngurnalu-rla pirrart mani. Nyampa kangana walyak-kula. ‘Nyampa kangana walyak-kula.’ ‘Kartiya there, wanyji-ngurlu nyila kartiya.’ Ngurnalu-rla pirrart mani. Ngurnalu karrinya, kutirni, jintara-kari, murrkun altogether ngulu yani kula-rnalu-rla pina karrinya tiwuwaji-ma yalangkurra na ngungantipa yani Jinparrak-jirri. Ngungantipa yani jarrwalut-piya tiwuwaji-ma ngulu karrinya tirrip, ngulu karrinya tirrip tiwuwaji-la yalangka-rni ngulu karrinya tirrip. ‘Alright, ngu yanku tiwu na, yanta-lu, yanta-lu, ngu yanku tiwu jintara-kari-ma.’ ‘Ya,’ karlarra, karlarra yani karlarra ngurnalu warra kanya karlarra karlarra karlarra karlarra walik na karlarra walik na walik na kutij. Karlayin, karlayin, karlayin kula-ngalang palman kangku kula-ngalang palman kangku. Purrunungku purrunungku karlayin purrunungku karlayin yartutartup kankula na yanku. Aa karrawarra ngantipa-ma karrap na, kartiya kujarra-ma nyila-rni ngumayila-la-ma kartiya-ma, kartiya-kari nyila-rni kujarra kartipa. ‘Wartarra nyawa na kankula yanana.’ ‘Wayi? Jurlak-marraj.’ Kula-rnalu nyanya larrpa-ma yalangkurra na yani ngungantipa Jinparrak-jirri. Ngayu-ma jangkarni na. Jangkarni na. Ngurna karrinya pina yawartawu na nguyilu jayinya, yawarta nguyilu pinak mani yawarta-wu na ngayu-ma. Nyawa ai bin jalngak yawarta na pina na yawarta-wu. Ai bin jangkarni now jika-yawung na. Marntaj.

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It was coming in from the west, coming closer and closer. It came lower and was heading straight for those old ladies. They kept going, running off to the creek for an urgent pee. Then the plane swooped down and one old girl went down — slam onto the ground. Jerking up and down that plane was coming down. It swooped at the people again. ‘What on earth?!’ It swooped at another lot who were running in the south. The plane went around and around, lower and lower, until it landed. Dust was going up everywhere as it ran along from the west, with us standing there watching. We watched it come in from the west, stop. It had a high-speed turning thing on the front — like a windmill.

‘What’s that turning thing at the front?’ we were wondering. ‘What’s it got inside?’ ‘Where are these kartipa from?’ We were wondering all of these things.

‘Where’s this kartipa?’ A kartipa got out, wearing goggles. Another kartipa got out. That was the two of them. We were still paying close attention — the thing on the front was still turning, turning, turning … stop.

Still another plane came. There were three altogether. We hadn’t known about aeroplanes until now. This was the first time we’d seen them and there were quite a lot of them too! We camped there that night near the planes.

‘Hey, you mob!’ our boss sang out to us. ‘Come over and have a look!’ I went over and had a look. ‘Hey it’s got wheels.’ There were three wheels. Kartipa must have made this. We were all standing there amazed. All of the ladies, men and us kids were staring in wonder.

‘Okay, they’re going to go take off now. Go over to the side, you lot!’ ‘Okay’, and we watched as it went over towards the western end. It went further west and then turned at the western end of the runway and stopped. Then it started running from that direction, faster and faster.

‘You mob can all have a look.’ We were all looking. ‘Wow, kartipa must have made this. This kind of kartipa here can make this kind of thing.’ We were looking at those two kartipa, staring at the two of them.

We were on the eastern side watching now. Two kartipa were there in the back, those same two kartipa. ‘Wow, it’s really going up!’ ‘Hey? It’s like a bird!’

Then the kartiya talked to us. There was another aeroplane flying in from the west. ‘Another one, eh?’ We started running along the track. ‘Hey, don’t run away! It’s not going to hit you!’ the boss was calling out after us, ‘Look up, it won’t hit you! Don’t run away!’

We’d never seen that before in the old days at Jinparrak. I was already grown then. They’d already taught me how to ride and look after a horse by then. I was growing up, old enough to be growing whiskers. Finished, that’s all for that story.

That other plane was coming from the west, closer and closer. It slowed down and stopped alongside the other one on the southern side. We watched as two kartiya emerged, ‘It’s true!’ One kartiya got out and then another. That turning-thing kept turning quickly, then more slowly until it stopped.

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The Canberra and three Royal Air Force planes. Eaton and Holden are talking under the propeller, 23 April 1929. (Courtesy of NAA)

YIJARNI

Official and Newspaper Accounts of Wave Hill in Early Air Searches Erika Charola and Felicity Meakins Dandy Danbayarri’s story describes in detail the construction in 1929 of the Wave Hill airstrip, which was built to accommodate planes belonging to a search party, and the first landings on it. The planes were participating in the search for aviator Charles Kingsford Smith and the airstrip was one of several that allowed them to fly directly across the country from New South Wales and Victoria, instead of following the coast via Perth.20 Kingsford Smith, missing in north-western Australia, was soon found alive near Wyndham;21 however, the airstrip at Wave Hill was to very soon see much greater use than expected when the Kookaburra, a plane travelling north to join the search, was forced to land in scrub about 130 kilometres south-east of Wave Hill.22 The cattle station was then used as a base for one of the search parties. These events captured the attention of the nation at the time and are documented in many aviation histories and pilot biographies.23 The very first plane to land at Wave Hill was most likely the Canberra, a DH 61 biplane24 piloted by Captain Les Holden that arrived on 8 April 1929. It was travelling north-west to Wyndham and was later successful in locating Kingsford Smith. In this account, Dandy calls the plane the Kookaburra, but that plane never arrived at Wave Hill. The confusion arose because Dandy’s father was involved in the search for the Kookaburra; Dandy’s account of the search follows this story. Dandy also states that three planes landed, but this possibly took place later, on 23 April, when the Canberra was returning south and three RAAF planes were sent from Laverton air base to join the search. These minor details notwithstanding, Danbayarri’s account, in which he describes himself as a boy of about 11, is entirely consistent with the timing of the landing and the building of the airstrip. Details

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of the runway edge markers, the wind sock and the plane’s propeller are brilliantly described from a child’s perspective. The humorous exchanges between Aboriginal people observing the landings in Dandy’s account are at odds with grim living conditions reflected by their clothing in the stark black and white photos. The airstrip at Wave Hill Station was built in a hurry, as Danbayarri’s story indicates, but the hard physical labour performed by Aboriginal people is difficult to glean from sources of the day. While almost half of Dandy’s oral history deals with the construction of the airstrip in conditions resembling slavery, an article in The Brisbane Courier gives thanks for its construction to the Australia Investment Agency,25 an entity owned by Vesteys, the company operating Wave Hill Station.

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The forced landing of the Kookaburra and subsequent search by black trackers. (Sarah Oscar 2014)

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The Search for the Kookaburra, 1929 Dandy Danbayarri translated by Erika Charola and Ronnie Wavehill

M

arntaj. Jala-marna yurrk malu, ngurnanyjurra yurrk yuwarru; kula jala-nginyi, larrpa-nginyi. Ngayu nyamu-rna karrinya yapawurru — jangkarnipiya — ngurna karrinya jangkarni-piya. Nomo yapawurru properly karu, only jangkarni-piya ngurna karrinya. Ngayuma, ngurnanyjurra yurrk yuwarru.

Dandy Danbayarri and Norm McNair working together. (Photo: Helen McNair 1982)

Ngayiny ngamayi, milka-ngka waruk; ngayiny ngaji, manager-la waruk. Well, ngurla marni, aeroplane yani kaarrayin; jarrwa nyamu-ngantipa yanani Jinparrak-jirri, larrpa nyila ngurnanyjurra yurrk yuwarru — jarrwalut nyamu-lu yanani. Well kurru na nyangka-yilu — yurrk-nginyi ngurnanyjurra malu. Kaarniin yani jintakurt kartipa-kujarra; kaarrayinnganang nguwula yani, where jarrwa-ma-lu parrparr waninya, Jinparrak-kula-ma. Jintaku-ma warlamparaj that jintaku-ma, warlamparaj kajangka waninya, ngawa-murlung-kula. Ngawamurlung-kula waninya kaja-ngka, manyja-ka, karnti-country-la, karnti-ka, manyja-ka. Ngawamurlung-kula nguwula waninya. Kula-wula waninya tampang, punyuk-parni waninya … parr, tiwungarna-ma; punyuk-parni parr. Well nguwula

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karrinya ngurra-ma kujarra-wurt, marntaj nguwula nyangani ngarin-ma, mangarri-ma, biscuit; ngawa nguwula karrwarni. Murrkun-kurt ngurra na purrp na ngawa-ma. Murrkun-kurt ngurra: kula-wula nyampa-warla paraj punya tanku-ma, lawara. Well, nguwula karrinyani, yartingka, walyak, tiwungarna-la. Kalurirrp alright nguwula yanani; kalurirrp nguwula yanani, lurrpu, tiwungarna-yirri-rni. Karrinya walyak-kula. Lawara, kula nyampa, jurlak-parni, kaja, wawirri, wawirri country. Yalanginyi-ma, warlakap ngulu yani jala-ma tiwungarna-wu-ma, Jinparrak-ngurlu-ma, paraj. Jaru-yawung na. Alright jarrwa-ma-lu tiwungarna-ma wartwart na yani, kurlarra, jangkarni-yirri, marru-ngkurra. Kujarra-wula karrinya Jinparrak-ngurlu-ma warlakap-ku; helpem-ku, warlakap-ku, tanku-wu lunkarrawu. Nguwula karrinyani; nguyinangkulu kanya tiwungarna-yawung-kulu: mangarri, ngarin an wigit all the way, ngulu tiwungarnayawung kamparri, an yawarta-yawung-kulu kayi, ngumayila, kuyawu. Tiwungarna-kari-ma karrinya-ma; karrinya. Turlku ngantuwu.

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lright, today I’m going to tell you a story from the old days. This happened when I was no longer a small child, but still a boy. I’ll tell you all this story. My mother was doing the milking. My father was working with the station manager who came to talk to him. There were a couple of aeroplanes that had come from the east and landed at Jinparrak. I’ll tell you that story — there were a few planes. Well, listen to what I’m going to tell you; it’s a story they told me. There were many planes that landed here at Jinparrak, and following them, two other kartiya came up along the east. They lost their way and landed in the scrub, desert country where there was no water. They didn’t die when the plane came down; the plane landed well and they were alright. Then the two of them spent two nights there. They had beef, bread, biscuits and water, but after three days, the water ran out and they still hadn’t found any food. Well, the two of them stayed in the shade of the plane. They would go walking around a little, looking around and then returning to the plane to stay inside it. There wasn’t anything much to hunt — maybe only birds. It’s desert, spinifex country.

they came back with the news. By this time, other planes had gone back south to their hangars.26 Two aeroplanes stayed on to help with the search and drop food to the pilots. These planes carried bread and meat, and took the lead in locating the missing aircraft. One plane went ahead and searchers on horseback followed behind. The lost plane was sitting there, waiting while the search continued.

Leaving from Jinparrak, one plane went to scout around for the missing plane. It was found and

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Captain Holden, Dr Hamilton, the Gurindji trackers and other Gurindji people with the airliner Canberra. (Photo: The Argus 29 April 1929, courtesy of SLV)

YIJARNI

im pina yaluwu-ma, ngawa-wu-ma ngarramirliyawung-ma. Nyila-rni-warla jintaku-rni purrp na ngawa-ma ngarramirli-yawung-ma yanani karrawarra-ma kaja na — lawara na ngawa-wuma. Ngurla marni jangkarni-wu-ma kalpuman-kuma, ‘Kula-rlaa yanku na karrawarra-ma, ngawamurlung na, only kaja na, wankja yununy-ma karru-rra-ngalang murlangka-rni. Yanku-rlaa yawarta-yawung, that’s all, jalngak. Packhorse-ma karru-rra murlangka-rni, yununy-ma karru-rrangalang murlangka-rni. Ngawa-ma kangku-rlaa timana-la waterbag-kula.’ Danbayarri’s father Manyjuka or Mintiwirl Sambo Japalyi, Daylight Parunyja Janama and Brisbane Sambo Bidda-boa. (Photo: The Daily Guardian 28 June 1929, reproduced in Davis 1980: 73)

Alright, jangkarni-ma-wuli marni na, ngayiny-ku ngaji-wu, and ngayiny wurrurr, ngayiny … only kujarrap, nyawa Jamangku-la waninya jintara, nyawa yapawurru ngayu-rni, nyamu-yi wirtin manani, an ngayiny ngaji. Ngulu yani na; nguyina yani kalpuman-ma jangkarni-ma, nguyina marni, ‘Yanku-rlaa, yununy yuwarra-lu rollem up-karra ngurlaa yanku timana-yawung, an kurrurij ngurna kangku. Nyunpula kangka-wula yawarta, kamparri, and jintaku karra-yi liwart. Ngurli yanku kurrurij-jawung, ngumayila.’ Ngayiny ngaji bin liwart langa im kurrurij-jawung nguwula yani ngumayi-la. Jangkarni kalpuman. Packhorse-ma yani kamparri, karrawarra … Jangaminyji-ma-ntarla pina ngurra-wu ma? There now, liwart, liwart, kurrurij bin come up. Purunyjirri-la ngu yani kurrurij-ma nguwula; ngayiny ngaji nguwula. Tirrip nganta-lu karrinya. Parik na kurrurij-ma yalangka-rni-warla, karrawarra nyawa, packhorse-jawung na ngulu yani. Paddock-parni kayi ngulu pani karrawarra … ; paddock-parni karrawarra. Tilji-mayin, kaarrangkarra, Bluebush; Bluebush, ngawa jeya Bluebush-ja. Jatlot marlarluka pina ngulu yaluwuma. Alright, Bluebush-ja ngawa, murlangurlumayin nguwula kurlarra na, karrawarra. Ngurra karrinya na karrawarra nguwula yanani, kurlarra karrinya, nganayirla-ma? Nyila nyamu-rla, nganayirla, Jakilirrawurru. Yalanginyi na ngulu yani, yurrk-nginyi nyamu-yilu yuwanani, ngayiny ngaji nguyilu yurrk yuwanani. Nguwula yanani yala-rni na, langkarna-kari jeya, gumtree-yawung, ngarramirli-yawung. Ngawakari there, ngarramirli-yawung. Ngayiny ngaji

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‘Wayi?’ nguyina marni. ‘Liwart, tiwungarnawu jintaku.’ Im come up ngumayila, ngumayila, im paraj langa olabat, kangkuliyit-tu-ma: walik, kujarra-wurt. Chuckem langa olabat ngarin kankuliyit-tu-ma tiwu: tiwungarna-yawungkulu-ma, kartipa-lu-ma. Ngarin, corned beef you know. Warrkuj, an milimili too: karrap. Kalpuman-tu im karrap milimili-ma too, karrap, ‘Aa, nyawa-ma marni milimili-ma, jat tiwungarna im dijei karrawarra, an im kamparri ngu yanku tiwungarna-ma, an we getim timana, im go kamparri, im go kamparri tiwungarna-yirri an im gotta lurrpu, ngaliwany lurrpu, walik ngungalang yanku he gotta go kamparri again. An ngaliwa we kayi im tiwungarna nyila.’ ‘Yu,’ timana nganta-lu mani, jintaku each timana. Ngawa ngulu yuwani, waterbag-kula. Kalpumantu mani compass, jangkarni, karrap-ku. Well jalngak, jalngajalngak na warrij ngulu yani. Tiwungarna-ma kaarrayin wart-parningan. Karrayin kaarrayin kaarniin im go walik na. Kanyjal, im go kanyjal. Well wartan ma im tok la olabat handkerchief-yawung karrawarrak, jutu-rni, karrawarrak. Alright karrawarrak im go aeroplane-ngarna nyila-ma jutu-rni, tiwungarna karrawarra. Alright, nyarrulu-ma gallop ngumayila-ma, yangkarra. Kayi ngulu panani, aeroplane-tu-ma nguyina jutuk-ma yuwanani kamparri yanani. Karrawarra yanani tiwungarna-ma … wakip-kula ngunyunu yunwari that tiwungarna janyja-ka — wakip nyawa kanya, walik na imin go, walik-parla yanani walik-parla, karlarra imin go langa olabat, karlarra lurrpu — marrangan, karlarra marrangan, yawarta-yawung.

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The boss came and talked to my father and to my wururr (my cousins’ husbands), of which two were still alive at that time. (One died at Jamangku when I was still young and one here performed my initiation ceremony.) Anyway, the manager talked to the three of them. ‘Let’s go! Roll up your swags. We’re going to take some horses and I’ll take a motor car. You two can go ahead on horseback and one of you can follow along behind with me.’ My father was the one who went in the car with the manager, bringing up the rear. The packhorses went ahead, east to Jangaminyji, and waited there for the car to arrive. In the afternoon the two travelling by car arrived; this was my father’s contingent. They all camped there for the night. Then the packhorses left the car behind. They followed the fence east, keeping to the fence line all the way. They went through Tilji, and further east through Bluebush, where there’s water. These old people know about that place. From Bluebush they went south-east, camped one night, and from there they kept going south to a place called Jakilirrawurru. They pushed on ahead. (This is what my fathers told me.) The two men came to a billabong with gum trees, white river gums. My father knew of this place with the river gums as a waterhole, but it had dried up. Further east there would be no more water, so one of them spoke to the big boss, ‘We won’t be able to keep going east from here, not all together anyway. There’s no water. We’ll make our camp here and then we can go on horseback to look around. Leave the swags and supplies here and we can just take waterbags on the horses.’

Eric Douglas talking to young Aboriginal men at Wave Hill Station. (Photo: Eric Douglas collection, courtesy Sally Douglas)

‘Okay.’ They took one horse each and put the waterbags on them. The manager had a big compass to look at. They mounted the horses and set off while the plane went back east again. East and further east, it went around. Then it dipped down, flying lower down. With a handkerchief in his hand, the pilot indicated to go due east. Then he headed that way himself and the others went galloping after the plane. The plane went east … and it saw a white thing on the ground. From there it circled around and went back towards the others to the west. Back it went, meeting the group on horseback.

‘Ah, really?’ he understood. ‘Wait on, there’s a plane coming.’ The plane had came after them and found them from above. It circled twice around them and the kartiya in the plane threw down some corned beef. They picked it up and the paper with it. ‘Take a look,’ the boss looked at the piece of paper, ‘Ah, okay, this says that the plane is here to the east and he’s going to go ahead. We can get some horses. He’ll go towards the plane and keep coming back for us. We can follow him.’

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Paraj na nguyina pungani, walik nguyina yanani yawarta-yawungku-ma jiwawu nguyina manani karrawarrak, kamparri na yanani, tiwungarnama. Nguyina handkerchief-yawung marnani wartan-parni, karrawarrak jutu-rni, karrawarrak, tiwungarna-ma yanani karrawarrak, kamparri, nyarrulu-ma gallop, ngumayila-ma. Ngulu kayi panani nyila-rni tiwungarna, tiwungarna-ma yanani kamparri, paraj pungani tiwungarnama janyja-ka-ma. Walik yanani: walik an lurrpu-rningan karlarra: lurrpu, yawartayawung-ku-rningan tuwa, walik nguyina yanani yawarta-yawung-ma. Right nguyina marnani handkerchief-yawung karrawarra jutu-rni, jiwawu nguyina manani, tiwungarna-ma yanani yamak karrawarra. Alright nyarrulu-ma ngumayilama gallop, yangkarra all the way, yangkarrarni ngulu kayi panani nyila-rni tiwungarna-rni. Karrawarra … all the way, karrawarra, karrawarra tiwungarna-ma kamparri-la. All the way, nyilama-kata karrawarra all-the-way-rni aeroplane-ma kamparra-la-rni. Lurrpu yanani, wijkupari na, Ngayiny-ju-ma ngaji-ngku-ma nganta paraj punya, tiwungarna-ma, ‘There, there karrawarra,’ imin go walik-ma katikati, walik na walik na jiwawu, kaarrayin lurrpu, ‘Aa, ngunga kula yikili, ngunga wijkupari na, that tiwungarna im walik that way karrawarra.’ ‘Alright,’ ngurla marni ngayiny-kuma ngaji-wu-ma, ‘You go kamparri gallop, majka.’ Tumaj kula gallop na yanku, im jangkarni kartipa, ngungantipa kalpuman-ma nyila-ma, kula yanku gallop-ma, tumaji. Ngulu kangani ngumayila, kalu, yawarta-yawung, an ngayiny-ma ngaji imin go gallop na, kamparri gallop aeroplane yaluwu walik, jiwawu manani walik, jiwawu waninya, kaarrayin lurrpu, kaarrayin lurrpu yanani yawarta-yawung-kulu, jiwawu nguyina manani, nguyina handkerchief-yawung marnani wartanma karrawarrak, kula yikili na. Milimili chuckem kankuliyit-tu na yuwani, kartipa-lu-ma, milimilima kanyjurra, kanyjurra kanyjurra, janyja-kurra. Alright, jaju-yayi-lu-ma warrkuj that milimili. Ngurla jayingani kalpuman-ku. Karrap nyanya, ‘Aa, kula yikili na, kula yikili, tiwungarna-ma there karrawarra na. Jintaku-ma yanta gallop na nyuntu

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na,’ ngayiny ngaji imin yujuk, ‘You go gallop, nyuntu-ma! Kamparri, majka! Kula-rna ngayu yanku gallop-ma ngayu-ma. I go kalu.’ Ngayiny ngaji gone gallop-parla karrawarra … Nyila-ma tiwungarna-ma yanani. Nyila-rni jiwawu-warra waninya, jiwawu walik yanani. Soon as imin … nyamu paraj punya ngayiny-ma ngaji-ma tiwungarna-yawung-kulu-ma, timanayawung wijkupari-ma righto, jaala na kanya, ngurla marni, ‘Ngurna lurrpu na, Jinparrak-jirri. Marntaj na wijkupari-wula manta-lu kijimap. Yanta-lu-rla wijkupari na.’ Nguyina mani wartanparni. ‘Lurrpu na ngurna,’ Kartiya kujarra-mawula lurrpu yani Jinparrak-jirri, Karrawarra ngayiny-ma ngaji-ma yanani proper manyja-kawarla manyja, karnti-ka-wurlp nguyina paraj punya, wakip-jirri na, wakip, tiwungarna-ma paraj, wakip tarlwirra. Karnti-ka waninya, punyukparni jutuk kutij karrinyani, punyuk-parni kutij. Yamak na, gallop-nginyi-ma yamak na yani, yamak-parla yani wijkuk na jawurruk. Timana tirrk karnti-ka, kuyangku-ma nganta-rla nyangani, lawarra. Yinginkarra-wu-ma. Nganawarla paraj punya na shirt, waki na shirt, aeroplane-ta kanyjupal, kartiya-kari-ma. Paraj punya jintara-kari-ma aeroplane-ta na kankula. Marntaj ngunyunu pani tulwak: ngurla nyanya wartan-ta revolver na. Kula-rla yani wijkuk, only yikili-ngurlu-rni ngu nyanya, lurrpu ngurla yani karlarra. Kalpuman-ku. Karlarra nguyina yani lurrpu jaru-yawung.

CHAPTER 5: JINPARRAK

Flight Lieutenant Eaton (left) and Alex Moray (right) at Hitchcock’s grave. (Photo: Eric Douglas Collection, courtesy NT Library)

It found them and circled back again, swooping low towards the east. He waved to them with the handkerchief again and headed due east. The plane went directly east and the others went galloping behind. The plane had made the find up ahead, the plane on the ground. Around it went, circling back and re-appearing near the horse-riders again. The pilot kept signalling them with the handkerchief to continue to the east, swooping again and moving off slowly to the east. The others were still following behind at a gallop. They kept going further and further east, with the aeroplane in the lead. When the aeroplane turned back, they knew they were close. My father was the one who spotted the plane coming back. ‘There, there! To the east!’ It went around, swooping down and back. ‘Ah, it must be close now; it must be nearby.’ The plane turned there in the east. ‘Alright,’ they said to my father, ‘You gallop on ahead.’ Because this boss of ours was a large man, he couldn’t gallop. They went with him at walking pace, while my father galloped off to where the plane was swooping down. The plane came back from the east and the pilot indicated with his handkerchief. Not far now! The pilot threw down to the ground another message on paper. My grandfather went and picked it up and gave it to the manager. He looked at it, ‘Ah, not far now. The plane’s over here to the east. One of you can go at a gallop — you now.’ He sent my father. ‘You can gallop ahead. I can’t gallop so I’ll go on at a walk.’ My father went galloping off to the east. The search plane was still there swooping down and circling around. As soon as he spotted my father getting close on horseback, the plane turned back. He signalled, ‘I’m going back to Jinparrak. It’s alright — now that you’re in the vicinity, you’ll reach it. Keep going closer.’ He was signalling with his hands. ‘I’m going back now.’ The two kartiya in the plane went back to Jinparrak. My father kept going eastwards through the area, thick with scrub and trees. Then he found the white piece of fabric hanging in the trees. The plane had come down through the trees and was still upright.

The Buick car was abandoned for the last leg of the eastward journey due to radiator problems and thick scrub, but on the return it was repaired and driven back to the station. (Photo: Eric Douglas Collection, courtesy Sally Douglas)

Slowing down from the gallop, my father carefully went closer and got off his horse. He tied the horse up to a tree and went closer but found nothing. Then he saw something, moving back and forth, a shirt, a white shirt, and under the plane he saw one of the kartiya. He found the other kartiya still up in the plane. They had shot themselves; he saw a revolver in a hand. He didn’t get any closer. He just looked from a distance. Then he went back to his boss with the news.

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Nyarrulu-ma jamana-la all the way yurrk ngulu too manani yawarta-yawung. Marrangan, tuwa. ‘Paraj-parla-n punya?’ ‘Yu, jeya karrawarra.’ ‘Kartiya-ma wanyji?’ ‘Lawara, ngurna nyanya wakip, kanyjupal, tiwungarna-la, kula-rna-rla wijkuk yani.’ ‘Aa, well wajija yanku-rlaa’, kalurni ngulu yanani wijkuk na. ‘There!’ Aeroplane kalpuman-tu-ma paraj punya jangkarni-lu-ma. Travelling-tu-ma paraj punya, ‘Aa tiwungarna aa,’ wijkuk na, wijkuk tuwa, Jawurruk, timana tirrk, timana-walija tirrk. Yamak na ngulu yani, kartiya-kari-ma paraj. ‘Aa,’ marluka bin pirrart, that jangkarni, wijkuk karrap. Nganta paraj punya readem-nginyi milimili too. Wartan-ta-ma side, pirntiwiti-la ngu yuwanani lun wumara-lu nurt. Imin jarrakap, ‘Aa milimili nyawa. Well jayingkayi!’ Ngayiny-ju ngaji-ngku na warrkuj, ngurla jayinya. Kalpuman-tu karrap na nyanya … ‘Aa, jarrakap nyanuny.’ Jarrakap karrap nyanya nyila milimili-la. ‘Aa kartiya-kari wanyjika?’ ‘Maiti walyak.’ ‘Aa nyawa, kankapa walyak-kula,’ paraj, kartiya-kari punya. Warrkuj nguwula mani, nguyinangkulu mani manager-lu. Nguyinangkulu warrkuj mani putem kanyjurra. Alright, yalangka-rni nguyinangkulu yuwani janyja-ka. Tiwungarna-ma parik, nyanawu nyamu-wula kanya kartiya-lu. Wumara-yawung nyarruluny, nyampayirla, nyarruluny-parni, ngulu mani warrkuj milimiliyawung wumara-yawung, suitcase, nyilarra kalpuman-tu ma, ‘Right nganta-lu karrinyana yawarta-la pampul na,’ lurrpu na. Karlarra lurrpu ngurra-ngkurra tirrip, packem-up-karra timana lurrpu na ngulu yani. Bluebush, Bluebush-ngurluma karlarra ngulu yani, Jangaminyji-yirri, kurrurij warrkuj. Jintaku jeya ngulu wanyjani parik na — jeya jawiji Barbara-nganyju — jat Barbara-wu nganyju-wu jawiji Yamawurr-wu-ma, Yamawurrnganyju-wu jawiji, jintaku. Ngulu wanyjani parik. Wuru manani kurrurij, Jangaminyji-la-ma. Tuwa ngulu-rla yani. ‘Aa nyanawu-ma nyila-rni marlukama karrinyana,’ tuwa — ‘Paraj-parla-nta punya nyila-ma?’ ‘Yuu!’ ‘Marntaj.’ Kartiya-ma-wula-wu lawara, tampang nguwula karrinya, kartiya-ma, ngawa-murlung, mangarri-

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murlung. Marntaj yalanginyi-ma kurrurij-jarni-warla ngulu yani nyawa packhorse-jawung ngumayila, ‘nother lot three-bala ngumpin nguyina kalpuman-tu kanya kurrurij-ja and jintaku-lu packhorse ngumayila, Jangaminyjingurlu warrij nangulu yani lurrpu na. Tuwa, ngantipany-jirri Jinparrak-jirri. Marntaj nyawa-rni-warla tiwungarna-ma nyamu-rla waninya karrawarra kaja-ngka-ma yurrk.

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The others had been following in his tracks and they met up. ‘Did you find them?’ they asked. ‘Yes, there to the east.’ ‘Are they alive?’ ‘No, I saw this white thing under the plane; I didn’t go closer.’ ‘Ah well, let’s all hurry,’ they said, still walking closer. ‘There!’ the big boss spotted the plane. The other searchers found it too, ‘Ah, the plane!’ They got closer and closer until they reached it. They dismounted and tied up the horses. Slowly they walked over to find the bodies of the kartiya. ‘Ah!’ The manager got a shock, and he went closer to look around. He saw a piece of paper by the hand of a pilot. It was held down with a rock. He said, ‘That piece of paper there, bring it here.’ My father went and picked it up and gave it to him. The boss looked at it, ‘Ah, these are his words.’ He was reading the words on the page. ‘Ah, where’s the other kartiya?’ ‘Might be inside.’ ‘Ah, here, further up inside.’ They found the other kartiya. The manager and another man lifted them down and put them in the ground. They left the plane then. After that, they took their belongings, money and everything. They took a suitcase and the piece of

paper. The boss said, ‘Right, we’ll take this back on the saddle.’ Then they went back west and camped the night. They packed up everything and loaded up the horses. They went back to Bluebush and from Bluebush they went further west. At Jangaminyji, they picked up the car. They’d left one bloke there, the grandfather of Barbara and Yamawurr and that lot.27 They’d left him there to look after the motor car at Jangaminyji. They came up to where he was. ‘Ah, this old bloke’s still here,’ they said meeting him. ‘Did you find them?’ he asked and they replied, ‘Yeah.’ ‘Alright then.’ That was it for those two kartiya; they were dead. They had no water and no food. The searchers all went back then, some in the car again and the others taking the packhorses behind. Three of them went in the car including the manager, and one ngumpin stayed back with the packhorses. They all went back then. They came back to us at Jinparrak. Alright, that’s the story of how they found the plane that came down in the bush to the east of here.

Further Information Relating to the Kookaburra Incident Erika Charola and Felicity Meakins This story of the search for the Kookaburra was recorded in 1979 by Norm McNair. On board the ill-fated aeroplane had been the pilot Flight Lieutenant Keith Anderson and mechanic RS Hitchcock. The plane disappeared after it left Alice Springs on 10 April 1929. Anderson and Hitchcock are reported to have died of thirst several days after their emergency landing in the north-east Tanami semi-desert, and were spotted apparently lifeless from the Qantas plane Atalanta by Pilot Lester Brain,28 who knew the area well. Michael Terry describes meeting Lester Brain at Jervois Range in 1929, five months after the event. Brain told him that he had sighted a thick plume of

smoke which showed the location of the aeroplane and missing crew who had died.29 Wave Hill Station was used as a base for the aircraft associated with the search. The Canberra, piloted by Les Holden, was joined by the Atalanta with Lester Brain and three RAAF DH 9A planes under the direction of Flight Lieutenant Charles Eaton and engineer Eric Douglas. The Canberra and the Atalanta were eventually recalled to other missions and Eaton was left in charge of the search. The ground party that led the visiting investigators consisted of Danbayarri’s father, Sambo Manyjuka

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reference point in sharing their knowledge of the country. Nash also challenges exaggerations about the lack of Aboriginal visitation of the country around the Kookaburra emergency landing site. Although the area was certainly harsh, it was much more frequently visited than newspaper and historical reports suggest.

The Aboriginal trackers involved in the Thornycroft Expedition (from Newcastle Waters Station): Bob Jangala, Tommy Midjanu Jampijinpa, Hughie Jampijinpa and Jack Jarramirnti Jangari. (Photo: Sam Cawood Collection, courtesy of NT Library, names from Nash 1982: 62)

Japalyi (Mintiwirl Sambo);30 Daylight Parunyja Janama, who was the grandfather of Ronnie and Biddy Wavehill, contributors to this volume; and also Brisbane Sambo, from Borroloola, who acquired his nickname after a droving journey to Queensland. The latter was also called Bidda-boa31 and was working as assistant to Alex McGuggan, the station manager. Alex Moray, the pastoral inspector at Wave Hill Station, accompanied Douglas and Eaton, who travelled by car for the first part of the journey, while the Aboriginal stockmen travelled on horseback. There is a high level of concordance between the details of Dandy’s account and those in written sources including contemporary newspaper reports and published historical works. What is remarkable is the level of detail as it is reasonable to assume that after the initial search, the two communities with knowledge of the event — Aboriginal elders from neighbouring regions and aviation enthusiasts — did not really interact with each other at all. In fact, for decades, according to Nash (1982), the remains of the plane were sought by various entrepreneurs and media entities without harnessing the knowledge of those elders who not only knew its location, but used it as a

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Both accounts describe a few kartiya in a motor car accompanied by several Aboriginal trackers, not police trackers, but stockmen from Wave Hill Station. The search party travelled by car and with a contingent of horses, including twentysix packhorses, although Dandy doesn’t indicate that the number was so high. They describe that they travelled to Jangaminyji (spelled ‘Junjiminji’ in Douglas’ log) and left the car behind soon afterwards. Dandy gives the names of further water sources: Bluebush and Jakilirrawurru. Both accounts say that a camp was established at a point beyond which it would be dangerous to continue because of lack of water. Both describe how the ground party was led by a scout plane to the area and that the aeroplane swooped low to indicate the location of the accident. They report that the pilot signalled from the cockpit with a white sheet that Dandy calls ‘a handkerchief’, and that it dropped notes for those on the ground to read. Dandy explains how one of the trackers found some paper on one of the bodies, and this could refer to the diary logged onto fabric of the rudder or the Bible in Hitchcock’s possession. Terry states that, ‘with the help of a black tracker they found the former [Anderson]’s body in scrub a few hundred yards from the plane’.32 Dandy’s account gives his own father a more prominent role in the search, as the discoverer of the bodies, and also says that he travelled in the car with the kartiya, which is not supported by written accounts. Hitchcock’s body was found under the plane, and Anderson’s about 500 hundred metres away, but Dandy reports one as being inside the plane and the other outside. However, in all other respects there are remarkable similarities between Dandy’s account, told more than 50 years after the event, and written reports.

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Frank Nottle, Les Miles, Sam Cawood and Constable Murray of the Thornycroft Expedition. (Photo: Sam Cawood Collection courtesy of NT Library)

Photos from Douglas name the stockmen as Daylight, Brisbane Sambo and Alec Jupurrula, whereas a similar image from Flight Lieutenant Eaton names them Daylight, Sambo and Jimmy. Present elders do not know of an Alec Jupurrula at Wave Hill, and Jupurrula is a kinship classification (‘Jurlama’ in Gurindji) more common in Mudburra and Warlpiri areas so its provenance is unclear. In Dandy’s story of the Wave Hill Kookaburra search, there were two Sambos, one of whom was his father. Douglas noted that Sambo stayed at a midpoint while Daylight went to the Kookaburra site. Hence, while a cautious investigator may consider the possibility that the source of the story, Dandy’s father Sambo, has used creative license to make himself the main protagonist of the story, elders at Kalkaringi are sure that he was a key tracker in the search. The contribution of Aboriginal people in developing the Australian cattle industry has

Aboriginal stockmen on the Thornycroft Expedition in the Tanami Desert clear a runway which was never to be used. (Photo: Sam Cawood collection, courtesy of NT Library)

often been inadequately acknowledged, so even though the naming of Aboriginal participants in significant events may have been confusing, often it wasn’t attempted at all. In Douglas’ log of the ground party’s trip he notes, on Friday 26 April 1929: ‘Left 1 black and 1 horse.’ However, by Sunday Douglas was reporting the actions of Daylight and Sambo and noting them by name.

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Working with the trackers may have developed his appreciation of their skills. Several sources33 note the trackers’ impressive ability to distinguish the 26 horses on the trip by the hoof prints they left on even quite hard ground. This level of acknowledgement was not typically demonstrated in police books and other records maintained by those who worked with Aboriginal people in that era. Several months later, after a significant public appeal to the government not to leave their aviation heroes in the desert, another search party set out from Newcastle Waters Station to recover the bodies of the Kookaburra’s pilots. In a journey named the Thornycroft Expedition, after the make of the truck and the sponsor,34 four kartiya left with four ngumpin who were not told the purpose of the journey until it was time for the bodies to be dug out. It is highly likely that the Aboriginal men were subjected to threats of violence as Constable Murray had such a reputation and was later implicated in the Coniston and Sandover Massacres.35 Murray appeared in court in 1933 and was reported in a sensationalised article in the Northern Standard,36 to have bluntly stated ‘every

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time’ in response to questions about whether he ‘shot to kill’ Aboriginal people. The bodies of Hitchcock and Anderson were eventually buried in Sydney and Perth, respectively.37 The trackers stayed with the party and the bodies were returned to Newcastle Waters. Sam Cawood, an Alice Springs local who had joined the expedition as a cook, reported in 1976 that one of the pilots had committed suicide, as a discharged gun was found next to one of the bodies, and it may have been this evidence that led Dandy’s father to report the same thing — although he said that both pilots had killed themselves. However, Cawood’s statement were strongly denied by aviator Charles Eaton, who had seen many gun shot injuries in the First World War and claimed there had been no sign of such an injury.38 The remains of the Kookaburra that were still intact were eventually found by entrepreneur Dick Smith in 1978 and the engine was subsequently relocated to the Aviation Museum in Alice Springs,39 where the remains of the plane have been displayed in a memorial.

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The Cook at Catfish Violet Wadrill translated by Felicity Meakins, Violet Wadrill and Biddy Wavehill

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umber 2-ma. Yurrkan marluka-yayi ngurna ngaji ngayu-ma tal pani imin have ’em Japanku ngapuju tumaji. Yeah wal nguyilu jaju-ngku na tikarl yuwani kujarrap-parni nguyinangulu ngayirra-ma, nyarruluny-ja-ma nganta waruju-la. An Punayilu nyamu-yina wanyjani pakutu ngayiny. Nyilarra na. An ngayiny brother Lajayi-lu wanyjani. Nganta-lu yanani na. Ankaj dat marluka bin come up kata-nga good reason-ta kanyjuliyit. Nyanawu jupajupart nyamu karrinyana milapirta you know kirrawa. Jupartjupart. Karrinyani nyamu-wa long-time na. Jalajala-ma lawara na. Nyila na marluka nganta imin come na kanyjuliyit. Nganta kangani, wirriji-ngka kuya tie ’em up. Wirriji-ngka you know kanya, kirrawa mila yapayapa jupartjupart-nginyi. Karrinyani nyamuwa kamparra. All right imin come up jik na. ‘What you got there marluka,’ kuya ngurla marni. ‘Nyampa-warla-n nyila karrwarnana? Nyampawarla-n kangana nyila?’ Nganta shirt-murlung too uncle-jayi-ma, no daddy-yayi. ‘Nyampa-warla-n kangana nyawa-ma goanna?’ ‘Goanna I got ’em yapayapa,’ kuya, ngurla marni. Bat kula English jaru ngurla marni. Kula-lu pina yet karrinyani English-ku-ma lawara.

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his story is about Murntuluk (Catfish) which was the Number 2 Camp on Wave Hill Station. There was a man called Yurrkan40 who has passed away now. I called him father. My two grandfathers told me this story. My husband (Donald Nangka Jurlama) and Melva’s husband (Jerry Rinyngayarri Jurlama) also used to tell this story when we were camped together. And also Punayi (Nellie Namija) who left her husband who was my cousin. That lot now. And Lajayi (Polly Namija) who left my brother (Johnny Kijngayarri) too. They’re all gone now. Poor bugger, that Yurrkan had come back from the river with bush tucker. You know, those hatchling goannas which you can dig up. Up until recently there were plenty around. Not anymore.41 Anyway Yurrkan came back up from the river, I believe. He was the camp cook. He had a lot of lizards hanging from his belt, as I understand it. He was carrying the hatchling lizards that he’d just dug up on his belt. That’s how you used to get them in the early days. ‘What have you got there old man?’ the kartiya said to him. ‘What’s that you’ve got there? What are you carrying?’ My old dad had taken his shirt off when he went hunting, I think. ‘What are you doing with those goannas?’ ‘I got some small goannas to eat,’ he said to him. But not in English. He spoke in Gurindji to him. They didn’t know English in those days.

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Nyila-ma nganta mani kuya-rnangku-rla show ’em-ma nganta jayinya wartan-purrupurru-warla turt mani kartipa-lu-ma nganta. I dunno wijan dat kartiya. Binij. Kula-yilu yini-warla marni kartipama nyila-ma. Belt ’em im na. Whip ’em im got ’em dat kirrawa jawurt, dat marluka. Whip ‘em im everywhere rungrung nganta. Kanyjal footngurlu-ma kankula ngarlaka-kijak an wartankujarra. Cruel-baga proper nyila-ma kartiya-ma. Wartayiwartayi-la na pani nganta lingi-ngku.

The kartiya held out his hand to get the goanna. I don’t know who the kartiya was. That’s it! They didn’t tell me his name. Then he started belting Yurrkan. He whipped him all over his body with the goanna tail so his skin started swelling up. The tail was really rough. From his feet right up to his head and on his arms. That kartiya was really cruel. Bloody hell, he just kept hitting him, I believe.

‘Yananta-yilu-rla boy!’ kuya. ‘Yananta-yilu-rla nyawa panta-yilu kartik,’ kuya. ‘Nguyi luwanana kungukunguluk na! Nguyi kungukunguluk pani. Kartik pananta-yilu-rla na wuukarra-ma-lu.’

‘You blokes should come and help me,’ Yurrkan cried out. ‘You mob should come and stop him,’ he called out. ‘He’s whipping me. He’s made me bleed. You mob should stop him hitting me. What, are you too scared?’

Lawara nganta-lu nyangani yangyangbala-lu tumaji karrap. Ngulu nyangani karrap nganta ankankaj. Pani nganta binij kanyjurra yeah. Waninya nganta janyja-ka.

I think the young ones there were just watching and not doing anything. They just watched on, poor buggers. He eventually collapsed from the beating. He just hit the ground.

‘Kangka-lu nganta,’ kuya. Ngurra-ngkurra na nganta-lu kanya. Kula-rnayinangulu help ’em manani nganta pipul-ma. Yangyangbala-lu nyamuyina-nga kartiya-lu panani belt ’em na, lawara. Ngulu wuukarra du nyarrulu-ma karrinyani. Kuya.

‘You fellas can take him now,’ said the kartiya. So they took him back to camp, as I understand it. The young ones wouldn’t help other people back then, I think, when the kartiya was beating them. They were just too frightened. That’s how it was.

Yuwayi, Murnturluk-kula nyawa-ma. Olabat bin workin’ there. Waruk ngulu manani nganta stock-camp. An dat marluka bin gone for kirrawa nganta. Imin cookie du dat marluka. Cook weya imin cook ’em-bat mangarri. I dunno what dat kartiya bin nyampayirla na jirtart na ngulu karrinyani-ma kartipa-ma nyamu-wa kangani nyila-ma kirrawa-ma, yapayapa-ma.

Yes, this happened at Catfish, which was Number 2 Camp on Wave Hill Station. Lots of Aboriginal people were all working for the stock camp, I believe. Yurrkan had gone hunting for goanna because he was a camp cook. He used to make bread and so forth. I don’t know why the kartiya treated him so badly just for getting goannas.

Nganta-lu nyangani karrap. Ngayiny husband too im lookin’ at nganta karrap. Nyantu na imin tell me dat story. Nyawa marluka-yayi im wartayiwartayila weya imin kill ’em im. Nyarrulu-ma wuukarra yangyangbala tumaji. Ngulu-rla kartipa-wu-ma wuukarra karrinya. Nyamu-yina nganta singin’ out-karra marni marluka-ma yala-ma yipurrk. ‘Yananta-yilu-rla hey kartik parra-yilu-rla nyawa,’ kuya. Lawara whole lot bin wuukarra. Marntaj.

As I understand it, everyone at the camp was watching, my husband too. It was him who told me the story. The old man was crying out when he flogged him. All of the young ones didn’t do anything because they were afraid of the kartiya. When the old man called out to them, it was all in vain. ‘You mob should come and stop him from hitting me,’ he cried out. But they didn’t do anything because they were scared. That’s how it was.

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Scenes of life in the blacks’ camp on Jinparrak (old Wavehill Station). (Connie Ngarmeiye 2014)

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When my Granny Died at Number 7 Bore Biddy Wavehill translated by Felicity Meakins and Biddy Wavehill

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uu ngurnangku yurrk kuya nyununy Number 7-ta kurlampa. Ngayiny jaju ngayiny jawiji. Ngayiny jawiji bin waruk. They bin call ’im boundary-rider. Partik watch ’em-bat you know tie ’em up-karra ngaja bullock yanku jurru kuya. Imin oldei go right up langa Kilkil. Come back burrum there. Kilkil, Number 7, kanimparrak na partik look aroun’ right up langa Number 7 — no yeah —17 Bore. Yeah, that’s all ngurla nyanuny-ma like partik-ma nyamu-yina karrwarnani keep ’em up bullock-walija Number 7-ta, ngayiny-ju-ma jawijilu-ma. Aaaa kuya-rni oldei right ngungantipa wanyjani kaputkaput. Ngayiny two brother an ngayu, ngungantipa karrwarnani ngayiny-ju-ma jaju-ngku-ma. Ngurnalu karrinyani.

‘All right kajirri ngurna yanana na karlarra. Ngurna nyanya bullock bin go through there might be-rna yanku purrinyji-la wart-ma. Latebala,’ ngurla marni jaju-wu-ma ngayiny-kuma. ‘Kata-yi-nga wanyji-rni karru,’ kuya. Karlarra yani jawiji-ma ngayiny-ma pirrkappirrkap-ma na juny right imin have ’em mangarri Kilkil-la yalangka-rni like dinner. Aaaa purunyjirri-la karlarniin-ta wart yani. Karrawarra nguwuliny nyanya ngayiny-ma papa-kujarra-ma playing around nyawa kayirnimpal machinery na jintapa-kari blanga Drangdrang kuyangku father for Bronwyn-ku. Jirribala na ngungantipa karrwarnani. Ngayu-ma ngayiny jaju bin cook ’em mangarri, damper. Imin leave ’em kankula partaj table-la. All right kankarra walyak. Lunch time na nyawa-ma makin na. Ngayu-ma makin langa im wansaid. Kata-yi-nga karra na wanyji lawara ngurna mani jaju-ma ngayiny-ma ngurnawula karrinya ngayirrany.

Steven Long, Margaret Wynbye and Biddy Wavehill stand at Kuntimili, also called Wirlki Bore (Number 7 Bore). (Photo: Penny Smith 2014)

Ngayiny tubala brother bin come up rarrarraj. Ngawa nguwula lakapkarra mani. I bin hear ’embat tubala jarrakap-kula. Go back igin. Rarraj-kaji keep ’em-bat motor car you know lid kuyarra. Eeee ngurna makin karrinya ngurnawula-nga ngayiny jawiji bin come up. Well tent-ta imin have ’em tent army tent ngayiny-ku-ma jaju-wu-ma. Open ’em mani nguwula, walyak yani, tuliny wake ’em mani tulinykarra wake ’em up-karra lawara.

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Toy cars made from tin and wire found at the Jinparrak dump. (Photo: Brenda L Croft 2014)

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’ll tell you a story about what happened at Number 7 Bore on the south side of Wave Hill Station. This is about my mother’s mother (Lizzie Brian Nyalpngarri Nawurla) and her husband (Daylight Parunyja Janama). My grandfather was working there as a boundary rider. He used to look after the fences and fix the holes to make sure that the cattle couldn’t get through. He would go all the way to Kilkil (Gordy Springs) and then come back. He would keep a check on the fences all the way downstream from Gordy Springs right up to Number 17. Yeah, the fences were my grandfather’s additional job when he was looking after cattle at Number 7. Well, he would leave early in the morning and my grandmother used to look after me and my two brothers, Teddy Crow42 and Steven Long during the day.

time nap. I was asleep next to her. I presumed my granny was alive and I had my hand over her shoulder. We slept on like that. My brothers came running up at some point. They scooped up some water. I could hear the two of them talking. Then they went back to playing with their tin toy cars, you know the ones they used to make out of old tins. I went back to sleep with my granny and then my grandfather returned. Well she was in the tent which was an army-style tent. The two of them opened it, went in and tried to wake her up, but she wouldn’t wake up. Biddy, Margaret and Steven stand at Lizzie Brian’s grave site. (Photo: Penny Smith 2014)

That day he said to his wife, ‘All right, I’m off to Gordy Springs now. I saw some cattle going through there so I might only return late in the day.’ He had no thoughts that she wouldn’t be alive when he got back. So my grandfather went west to work on the fences. He had lunch at Gordy Springs then returned late in the day. As he came east, he saw my two brothers including Teddy Crow (Lachlan and Bronwyn’s father), playing around on the north side of the machinery. My granny had been cooking some damper. She had left it up on top of the table ready for supper. Then she had gone back into the tent for a lunch-

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Yeah yalangka-rni lungkarra na ngayu-ma gedgedap, ‘Nyampa-wu-ja jawiji najing na,’ kuya, ‘Ngurnanyjurra kangku wart na kayirra. Lawara na jaju ngunta,’ kuya.

My grandfather started crying right there. I got up and asked him, ‘What’s wrong grandpa?’ and he replied, ‘I need to take you lot back to the station. Your granny has passed away.’

Nyila-rni yawarta warrkuj mani ngu. Bridle ngu wuyani saddle ngu wuyani. Jalngak ngungantipa kanya purrinyji-la kuyany-ja. Kayirra go back Jinparrak-jirri na. Nyila-ma ngayiny-ma jaju-ma yalangka-rni malampurr mani jakap an tent tie ’em up-karra parik na yalangka-rni.

He got the same horse he had been riding all day and put the bridle and saddle back on again. He put us on the horse late in the evening to head back north to the station homestead. Finally he respectfully covered my granny with a blanket and tied up the tent flap to stop the dingoes from getting in. Then we left her right there.

Ngungantipa kanya ngayiny-ku na ngamayi-yu. Jawiji-ma ngayiny-ma nguwula kurru karrinya lungkarra marlarluka-lu-ma nyila na nyamu-rnalu draw ’em mani kurlarrak ngurra. Number 7 road nyamu-lu karrinyani ngurra larrpa.

He took us back to my mother. They heard him crying as we approached the station. The Mudburra mob used to live on the Number 7 road a long time ago.

‘Kutirni nyawa-ma ngaja nyawa lungkarra lungana kankayit,’ kuya.

People at the Mudburra camp exclaimed, ‘Hang on, someone’s crying from up there.’

‘Ah lawara na ngurna ngayu-wariny,’ nyawa marni jawiji-ma ngayiny-ma. ‘Karu ngurnayina kangani wart-parla,’ kuya. Yuu, lungkalungkarra.

‘Ah, I’m all on my own now,’ said my grandfather. ‘I brought the kids back,’ he said. Yes, he was sobbing, totally distraught.

Ngayiny mother bin work ‘in langa turn-around she don’t know. Kankuliyit, after wash ’em plate kaputa imin come up na they bin let ’em know na. Marntaj kuya-rni-warla, ngayiny-ma jarrakap-ma.

My mother was churning butter so she hadn’t heard the news. She washed up, came to the camp in the evening and it was then that they let her know. That’s the story.

Like kartiya nomo bin worry about you know kaputa-la warrkuj body an take ’em back kuya you know nothing larrpa-ma. Karrinya yalangkarni. Ngulu yani Jurlajpan na kurlarra. Kurlarra kurlampa, nyanuny ngalawuny-walija, ngayiny-ku jaju init. Murlarra yani.

The kartiya didn’t think to go and collect her body and bring it back. They didn’t do that in the old days. Her body remained there. It was Melva and Violet’s husbands, two Jurlamas (Jerry Rinyngayarri and Donald Nangka, respectively), who went back and buried her properly. They were her classificatory nephews. These blokes went to take care of her body.

‘Lawara kula-rlaa kangku, kula-rlaa kurrurijjawung murlangka-rni wuyawu-rlaa marntaj nurt wuyawu-rlaa murlangka-rni.’ Yalangka-rni ngulu wuyani na grave-ma yalangka-rni. Violet: ‘Nyampa-wu-ja-rla i bin janga wayi?’ Biddy: ‘I don’t know. Punyu-nginyi waruk karrinya. Only might be heart attack-said na when they bin long time kuya. Might be ngumpit-nginyi.’

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‘We can’t take her back because we don’t have a car here. I guess we’ll have to bury her right here.’ So they placed her in a grave right there then. Violet Wadrill: ‘Why did she die. Was she sick?’ BW: ‘I don’t know. She was fine and working away. Maybe she died of a heart attack the way they did in the old days. Or maybe from a sorcerer.’

CHAPTER 5: JINPARRAK

Ceremony During Holiday Times Ronnie Wavehill abridged and translated by Erika Charola and Ronnie Wavehill

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gurna-nga malu yurrk, ngayu nyamu-rna karrinya yapawurru, kula-rna tanyjarri karrinya ngayiny-ja ngamayi-la, ngayiny-ja ngajingka. Jaju-ngka, jawiji-la ngayu-ma-rna tanyjarri karrinya, kangani nguyi warramankarra jaju-ngku jawiji-lu nguyiwula, Bush-ja murlantil kuya-rla-ma. Nyila ngurnanga yurrk manku, jala-rni-ma, nyamu-yiwula kanya ngayu jawiji-lu, jaju-ngku kankula Inverway-yirri, yapawurru kankarra nyawa footwalk. Nyila-rla-rna-nga yurrk yuwarru jala-rni-ma, yapawurru ngayu-ma ngurna, nguja karrinya kujarra yet, ngayu ngurna karrinya jangkarni, nyila kayirni, Teddy Crow, yapawurru ngurna nyanya kawarla-la paraj nyila-ma. Ngayirra kujarra-ma nguja-rla ngayiny-ku ngamayi-wu, ngayiny-ku ngaji-wu, kujarra nyilama yirrap-ma jalarnijalarni na. Ngayu biggest one nyantu na, second one ngurna wanyjani kawarlala, nyamu-rna wanyjani parik. Alright, murlangurlu na kankarra ngurnalu yani, Wirlki Yard, Number 1 Camp, stockman bin jeya ngayiny ngaji bin jeya, nyurrulu Jukurtayi, kartipa-ma, Archie Gum na, Archie Gum-kuny-ja. Ngurnanyjurrangkulu yani marntaj. ‘Wanyjikawula nyawa?’ ngurnangkuwula, ngayiny-ku-ma ngaji-wu, ngurla marni, ngayiny ngaji bin workin’ Number 1 camp-kula. ‘Ngurna kangana Jangalama, kankula.’ ‘Marntaj kangka, jawiji-lu, marntaj, kula nyampawu.’ ‘Kankarra ngurnalu yanana.’ ‘Yu.’

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’m going to tell about when I was little. I didn’t grow up with my mother, with my father. My granny and granddad43 raised me and took me around with them everywhere, through the bush, all over the place. That’s what I’m going to talk about now; how my granddad and granny took me up to Inverway by foot as a child. There were just two of us children in the family then. My brother Teddy Crow was the youngest and he was still in a coolamon (wooden carrying dish)44 when we left. We were the first two of the children my mum and dad had. The rest came afterwards. I was the first and Teddy was still in a coolamon. We left from here for Wirlki Yard. There were stockmen working there, including my dad and you lot, Jukurtayi, and a kartiya called Archie Gum. We went up to you and my dad, who wondered, ‘Where are these two off to?’ ‘I’ll take Jangala up that way,’ said my grandpa and my father agreed, ‘Yes, you can take him, you’re right. No reason not to.’ My grandfather explained, ‘We’re going up that way to the higher country.’ ‘Yes, fine.’

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Ngurnalu karrinya tirrip-parla yalangka-ma, mangarri ngungantipangkulu jayinya, jiwijiwirri, nyampa mangarri marntaj.

purrp-parni, ngurnalu yani Jarnpakalu Rockhole nyanawu karlangkarla, karrinyani ngurnalu, ngawa ngarni ngurnalu.

Inverway na, come out Inverway marru, ngayu-ma yapawurru, Inverway ngurnalu yani, yalangurlu ngurnalu karrinyani holiday ma, parlak-kulang ngumpit, yalangka-ma Marrala-nginyi, Inverwaynginyi, kaarniin Birrindudu-nginyi, yalangka-ma.

Karlaniin karlarniin kurrurij come along, kurrurij, station-nginyi. Ngurnalu pura nyanya. ‘Kata-nga, nyampayirla, manparra-ngarna ngarrirntijkarra manana.’ Kartarrarayi, kartarrarayi wuukarra, ‘Jarra pungku, jarra pungku,’ ngapuju ngayiny. Nyawa-ma-rla-nga tarljangkarra nyawa jarra pungani ngulu-rla kurrurij-ku, ngurnalu kurru nyanya. ‘Kurrurij kurrurij nyila-ma motor car nyawa-ma kaarniin jaju karlarniin motor car,’ kuya. ‘Yijarni, motor car-la.’

Kanimparra ngurnalu yanani, pukurlpuru-la, ngurnalu ngarnani nyila nyampayirla martiya, pukurlpuru-ngarna, punyunyu jingkijingkirang, kanimparra Winkirraminy-mayin, long waterhole, ngawa, nyila. Nyawa-ma, Karaj-jaru ngu, ngujkaji. Karaj-jaru Kurraj-jawung ngu nyila-ma, parrngany ngurna nyanya nyila-ma ngawama. Ngungantipangkulu malykmalyk yuwani ngayiny jawiji, ngayiny jaja, ngayu yapawurru, malykmalykkarra, jarrwa ngurnalu jawiji-ma kujarra. Jarrwa ngurnalu yanani, ngumpit-ma jangkakarni-ma. Ngurnalu karrinya, ngulu karrinyani, nyampayirla yarluju all night, marntiwa-la, purrp, kankarra wart, yalangurlu-ma kula kurrurij kula-rnalu karrwarnani kurrurij larrpa-ma, footwalk-parni jamana ngayu-ma yapawurru nguyilu wart kangani, kankarra wart. Kankarra ngurnalu nyangani ngurnalu yanani pajparang-kula ngumpin marlarluka kaarnirrak, pajparang-ma nyanawu ngayu-ma-rna kangirrinyma karrinyani. Karrinyani ngurnalu, jiwarrjiwarr na ngungantipangkulu purunyjirri-la mani, purunyjirripurunyjirri jiwarrjiwarr na, ring-place jiwarr warrp. Yapayapa ngantipa, kirrimangka janka, warrp na. Kayirnirra pura nyanya kartarrarayi-warla. Ngurna ngarrka na mani milyk na kartarrarayi. Ya, kartarrarayi-la yalangka-ma ngurna ngarrka na mani. Manparra-ngarna lirrpparla ngulu yani, kaarnirra wart, ngantipa-ma warrij, yalangurlu-ma. Ngurnangku yurrk yuwarru nyawa-ma, warrij kaarnirra, footwalk, footwalk, parntukirtkarra, kaarnirra Six Mile plain. ... Kartararrayi-ma nyantu na, take the lead na ngapuju-lu ngayiny-ju jaju-ngku, jaju-walija

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‘Aa, wanyjika-wu-rla-nta,’ kuya. ‘Mibala want to go … kuya.’ Imin know. Ngantipa kirrimangka-la. ‘Ngurnanyjurra kangku,’ loadem up, warlaku nyararra, truck-kula-ma yalangka-ma, Inverway truck, loadem-up, loadem-up ola warlaku, ngumpit-ma ngurnalu yanani, jupu-warla. ‘I’ll takem yubala. Right up to weya yubala wanna go?’ ‘What about Mucka-kijak. Yeah, shortenem up yijarni, Mucka-kijak.’ Ngurnalu yani, kurrurij-ja karrawarra, kirrimangka-ma marntaj. Kirrimangka punyumurlung kula yangujpa, just fit langa that big truck, Bedford-jawung jangkarni, Bedford I think.

CHAPTER 5: JINPARRAK

We camped there and had something to eat. They gave us corned beef, bread and so on. ‘Take some along for little Jangala.’ We arrived at Inverway homestead. I was a little kid and we went and sat down with the holiday mob.45 There were a lot of people from Nicholson Station, Inverway and Birrindudu. As we were going down towards the river, through all these pukulpuru trees, we picked some bush gum to chew. The sticks are good for piercing purposes too. We went on through Buyme Bore, Wingramin Bore — it’s a long waterhole, that one. It’s got a Rainbow Snake there in the water and it’s dangerous. It was full of water at that time. They sprinkled water onto the heads of my granddad, my granny and me to keep us safe on the country. There were a lot of adults there. We stayed there all night singing Yarluju and Marntiwa (types of song) right through. Then we went back up by foot — not by car. We didn’t have cars then. We just went everywhere by foot. They carried me back up to all the other people. Higher up, we saw old men at a sacred site over to the east. I went along too, not understanding anything. We stayed there and in the afternoon they rounded us all up to go to the ring place (ceremony ground); all the young boys, the Kirrimangka (a ceremony) women, everyone. We could hear the shrill yakaying from the women coming from the northern side. I jumped with shock because I recognised that sound. All the ceremony men started rattling their boomerangs and went off then, over to the eastern side. After that, we left to go back. I’ll tell you about the trip back now. We started out on foot, walking along in single file east across Six Mile Plain. ... My old nana was singing Kirrimangka and took the lead. All of my grannies and nanas were yakaying as we went along. Then we got to Jarnpakalu Rockhole (Buchanan stockyard) which is to the west. We had a drink of water there.

From the west a car coming along from the station. We could hear something strange. ‘What’s that sound? Might be the humming of business men, ceremony men.’ ‘Dance! Dance!’ my nanas were crying out. Those women were panicking and they went dancing along to follow the protocols for the travelling ceremony. We could hear the sound as it came along from the west. ‘Ah, motor car, motor car. It’s just a car coming from west, Granny!’ they said. ‘True, it’s just a car.’ ‘Hey, where are you mob off to?’ ‘We want to go —’ He knew where. We’d been for Kirrimangka business. ‘I’ll take you.’ They loaded everyone onto the truck, and the dogs too. We’d gone all that way on foot. ‘I’ll take you mob. Right oh, where do you want to go?’ ‘What about Mucka?46 As far as Mucka. Yeah, shorten the journey.’ We went east in that truck; all the Kirrimangka mob were set. There were a lot of people, and we all just fitted into that big Bedford.

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Scenes of life on Jinparrak (old Wavehill Station). (Ena Oscar 2014)

YIJARNI

Punuru-mayin kanimparra nyawa pinka na, Lurlngu-mayin, ngurnalu wayang yani, kankayit, junction Kuyura, followem pinka na kankayit nyilama, Seven Mile-mayin-parla, Seven Mile tirrip. Seven Mile-ngurlu-ma ngurnalu yani, ngawumurni nguyina jangarra karrinya. Murlangkurra, kaarnimpa, we bin meetem somebala Jiyiljurrungngarna ngumpit marlukamarluka. Ngawumu ngayu-ma yapawurru, we bin hearem pinanangkarrak, ‘Aa Jiyiljurrung nyawarra ngumpit kankarra,’ ngulu nyarrulu, nyamu-lurla yanani walujarrwat go cut-across-karra, kirrimangka-ma. Nyawa ngulu yirrap-ma Karungka, flat-ta, karrinyani nyawa kaarniinkarra na kurlpap, ngayiny mummy bin jeya. Crow-ma jangkarni na nyila-ma, yapawurru ngu nyila Crow-ma, jangkarni kalu-waji na. ‘Nyununy-ma karlaj-ma im kalu-waji na kuya, Jangala ngu jangkarni.’ ‘Intit?’ We bin come out jawurruk, ngantipa-ma nyawa kurlarni wirrirti-warla, Seven Mile-ngurlu-ma flat na wire-gate-mayin through jawurruk. Jik-ma ngantipa ngurnalu nyanya nyila kirrimangka, ‘Nyangkurla nyangku-rla!’ Parntukirtkarra pirrart pirrart, aa tumaj tumaj nyawa-ma timpak, ngumpin-ma janka-ma punyu-murlung parlak-kulang, nyamulu jik yani ngapuju ngayiny, nyununy nyawa-kata Palnya-wu nyununy narrumpa. You know what kind im kartarrarayi, kartarrarayi, nyantu na take-a-leadma. Kuyangka-rla yanani nyawa, warrp we bin look flat-ta-ma warrp, kayirniin kartarrarayi nyantu takea-lead-ma. We bin lookinat kurlpap murlanginyima. Murlanginyi-ma kaarnimpa, meetem kankapa. Kanyjal murlanginyi ngumpin kirrimangka yanani ngulu kurlpap. I bin look around kutitijkarra I bin luk ngayiny mummy, ngayiny mummy. I bin look nyawa-ma Crow-ma jangkarni kalu-waji na. I bin go, parlak. ‘Wanyjika-warla-rla yanku?’ ‘Kaarnirra kuya na.’ Karungkarni though, nyanawu-rni packhorse road kaarnirra Parntukirtkarra pirrart, pirrart ngungantipangkulu. Nyawa-rla kirrimangka-ma kula tumaj, we nomo little mob, tumaj kirrimangka jarrwa. Kankula partaj ngurnalu yani, Ngantipa na take-a-lead-ma. Aa nganayirla, Jurnarni, yalangka what you call it, yangki pani, ‘Im kimurraaji-warla nguj-kaji-warla waku najing nyawa-ma.’ ‘Kula nguj-kaji,’ kuya.

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... Karlarniin ngurnalu karrap-parla nyanya, bigcamp-ngurlu-ma, yukuku punyu-murlung lawara lawara, kartararrayi-rni. Jik ngu ngapuju-yayi ngu nyawa-ma. Marntijka-ngarna-ma kartararrayi. Lawara yijarni, karlarniin ngurnalu yani, jawurruk. Pawulyji-la nyanawu, ring place jeya nyanawu, karlarra kuya, nyampayirla-ngurlu ring placengurlu where they bin stop wanyarri, yalangka-rla warrp-ma wanyarri. Yalangka ring place-ma, there na. ‘Yalangka-rni juntu manta-lu kaluyawung-ma,’ kuya, one of them marluka bin come kuyarniny. ‘Yalangka-rni-warla ngurra-ma karra-lu,’ kuya. Ngayu-ma ai bin go, ai gotta go straight up ngayuma, ngayiny-ku ai bin look ngayiny-ku mummywu, mangarri-wu kuya, ngayiny mummy bin takem mangarri ngayu-ma ngurnalu yani housejirri, house-jirri kula nyampawu puturn-jirri. Ngurna nyanya. Onebala marluka come along kuli kaarniin, old man-jayi. Nganta-wu nyila liwanyan-tu parik larrpa nganta, nyawa old man-jayi kuya-rni losem langa King Ground-ta. Number 1 head boy kuya na karrwarnani old man, jaju-yayi ngayiny where imin havem mummy Milker-ngarna. Imin come and have kuli, nyila-ma nganta, liwanyan-jayi, liwanyan-tu. Wanyji nyawa olgamen Nimarra Inverway-la, imin langa Halls Creek kuya. Ngantawarla karrinyani, nganta-wayi, run away ngu. Yani na nguwula karlarniin old man-jayi-ma pani ngu yalangka-rni wirnputkarra. Ngayu-ma karrap. ‘Nyampawu-ja-rla nyawa manana?’ kuya. ‘Marntaj na ngapuju-ma-rna-nku, karru-rra-la,’ ngayiny jaju bin stopem olabat. ‘Marntaj karrurra,’ kuya. Ngurnalu karrinya yalangka-ma warrp. Karlayinkarra, kaput-ku-warla. Nyampayirla yalangka-rni-ma ngumpit karrinya warrp janka-ma kirri-ma nguyinangkulu mangarri-ma kangana afternoon nungkiying-kulu you know ngulu, mangarri-ma, ngumpit kirrimangka-ma kirrimangka-ma, tumaj, tumaj kula yangujpa.

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Then we went through McDonald Yard, downstream from Neave Junction along a straight part of the river, down to the junction at Punuru. We followed the river to Seven Mile and camped there. From Seven Mile we kept going — me not knowing anything — and met a messenger party of senior ceremony men from Jiyiljurrung. A little kid, I didn’t understand anything. We heard them singing out, ‘Ah, that’s the Jiyiljurrung mob higher up.’ They were travelling across as a big group. The other mob were at the ceremony ground which was a flat to the east on that side of the river. They were all there in a big crowd. They told me my mum was there and that Crow had started walking! ‘Your little brother, Jangala, he’s walking — he’s big now’ ‘Really?’ I marvelled. We arrived at the southern side from Seven Mile where there’s that flat area, through the wire gate and downhill from there. We saw all the Kirrimangka mob. Look, look! They were moving along in a line — amazing — we were astounded. There were so many people. The biggest mob had come together from everywhere. Then my granddad came out in the lead, Palnya’s dad, your brother. You know what he was like with his singing. That’s how they went — we saw them all grouped together on the flat. My granddad was taking the lead, and we were in one group watching from the river side. We went up to meet them. At the bottom, the Kirrimangka men were all going along in a group. I stood up and looked around for my mum. I saw her and Crow who was now walking. I went over to them — together again. ‘Which way now?’ it was asked. ‘East, this way.’ We went through Karungkarni, through that packhorse road, east. Everyone was walking in single file. We were amazed, stunned at them — so many people — a big mob of Kirrimangka business men. Up the hill we went. We took the lead and went to Jurnarni (where the Buchanan Highway crosses Gordy Creek). At Jurnarni they asked, ‘Is there anything dangerous? Sacred places, or is it alright here?’ ‘Nothing dangerous around here,’ they said.

... From the west at that big camp, we could hear a big mob of women yakaying. My granddad, the Marntijka boss, started out singing out. From the west, we all went down to that swamp box. There’s a ring place there so they stopped under a bauhinia. Everyone was gathered in a group under that tree. That was the ceremony ground now. They told us, ‘All you newcomers, make your camp over that side.’ One old man was showing us where. ‘You can sleep over this side.’ I went straight up and looked around for my mum. I found her and went over, looking for something to eat. My mum took some bread and we went over to our humpy and I had my food. One old man was coming along from the east — he’s passed away now — and his wife had left him some time earlier. This was the old man who died at King Ground, head boy at Number 1 camp. I call him grandfather. (And later he was living with a milking girl I call mum.) That day he had an argument with his wife, who’s since passed away. This old lady, a Nimarra from Inverway, had been at Halls Creek; she had run away. They went across from the western side, and he started hitting her right there. I was watching. ‘What’s he doing that for?’ I asked. ‘Okay, that’s enough now old man.’ My granny stopped them. ‘Okay, leave it now.’ It got late and we camped for the night. All the men camped together in one place and the women and girls brought food over in the afternoon. There were throngs of Kirrimangka business men there, doing ceremony.

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Soak just dug by Biddy Wavehill and Violet Wadrill.

YIJARNI

Kirrimangka finish kaput-parni na janyja-wurra karlayinkarra, Lucky Creek, tirrip. Kaput-parni, getup, pinanang marluka-ma nyila-ma kartararrayi wulmurr. Jiwarr jiwarr na karlarrak straight through Pawulyji-la jawurruk, karlarra nyawa ngurnalu yani, jurruj-ku-warla. Karlayinkarra Lucky Creek, karlarra, yalangka-la janykarr pani, finish, wart ngantipa-ma ngurnalu yani, ngurnayinangkulu nyila-ma kalu-yawung-ma jurrujangka-ma, holdem-back mani. ‘Kutirni, wajarra ngurnalu karrwarnana, nyubala wajarra.’ ‘Nyatparra-warla?’ Nyawa marlukayayi-ma kaarni Wulpala-ngarna, kakurlang-jayi kujarrapparni, Kamura-ngarna, nyawa Number 2 Number 3 Bore ngajik-parni jak na. Kaku-yayi-ma Palmayarri-ma, nyilarntil kuya-rla, marlarluka, wajarra. ‘Kutirni, kularla nyampa wart manku, wajarra jayingkulangkuli showem!’ Ngurna kangani ngayu-kata kirrimangka-la, nyila-ma wajarra-ma, Jukurtayi, nyila-ma wajarrama name-ma Kamurl, Mirntiwarra … Ngayuma yapawurru-ma I bin no ngayu-ma, I bin understand, ai bin singem startem-ma jarrei, an ngayiny jawiji jaju reckon, ‘See this little Jangala, yubala kurru im na.’ Properly-la-ma ngurna karrinya kutij ngayu-ma. Nyawa ngayiny kapuku, nyawa-kari nyamu-rla karli tarrk waninya, Birrindudu-la tubala. ‘Wanyjirra, nyila-ma papa murluwu yanta murluwu?’ Ngayu putem me kutij middle-ta, properly-ma, nyamu-rla that rough one rough one ngayiny, that lot Gurindji they bin pirrart la me ngayu little boy nomo bin minyirri, minyirri-warra-murlung yunpawu nyila-ma-lu marnani karlayin-nginyi miyat. ‘Jangala yunpa go on.’ Ngayu-ma kutij-ju singem intit? Dandy Danbayarri: Ngurnangku karrap nyanya. RW: No matter that rough-one-rough-one, I bin jeya ngayu-ma intit. Kula minyirri-waji kula-rna ngayu-ma kamparrijang [I bin kijimap that one], nguyilu-ma marni nyila-ma ngayiny jaju-ma nyampa karlayin-nginyi-ma kaku-ma nyampa, ‘Yunpawu Jangala go on ngungkulu pura nyangku! Nyununy ngulu ngumpit-tu,’ kuya.

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The next morning, they finished the coming out ceremony at Lucky Creek. The old man was singing out and everybody sang along in chorus. They were all gathered together and they went straight through down to Pawulyji.47 We all went to the west for the finish. Then they came out all done. All the travelling mob, we danced for them too. We were going to keep them all there a bit longer. ‘Wait on, we’ve got a new song.’ ‘What’s that?’ This old man and his wife from Wulpala, who lived at Number 2 or Number 3 Bore stopped. My granddad Palmayarri, and that crowd of old men were there for this Wajarra. ‘Wait on, no point in them going back yet; let’s show them this song!’ I’d picked up some Kirrimangka and Wajarra songs, Jukurtayi. They’re called Camel or Mirntiwarra. First though, I was a little kid, but I’d learnt some of those songs. I’d started singing them when I was over in the west. My granny and granddad reckoned, ‘See this little Jangala here. You mob listen to him now.’ With some to-do, I got up there and stood up in front of everyone. One Birrindudu couple — my sister with the man who got hit by a boomerang — they were there. ‘Where’s this brother? Go up there!’ They had me stand up there in the middle to sing that hard language. All the Gurindji were amazed at me: they’d never seen a little boy not too shy to sing. All the mob from the west were egging me on, ‘Go on, Jangala!’ I stood there and sang, didn’t I? Dandy Danbayarri: I was there watching you. RW: Didn’t matter that it was hard language, I was there, wasn’t I? I wasn’t shy even though I wasn’t very big. All the mob from over west and my granny, my granddad were telling me, ‘Go on and sing, Jangala. They’re going to listen to you. They’re your people here.’

CHAPTER 5: JINPARRAK

Weekends and Station Knock-off Time Violet Wadrill translated by Felicity Meakins and Violet Wadrill

(Far left) Biddy Wavehill and Violet Wadrill at Ngurlma. (Photo: Penny Smith 2014) (Left) Biddy Wavehill digs for soak water at Ngurlma. (Photo: Penny Smith 2014)

N

gurnalu yanani Jinparrak-nginyi-ma. Ngantipa bin workinbala. Weekend nyamu-rnalu yanani you know, tirriptirrip murlangkurra, Ngurlma-ngkurra. Nyila kaarnirra Kurlumpukpurru. Nyila-ma, pinkakari Kurlumpukpurru jeya nyila-ma. Nyawama Ngurlma. Ngurnalu yanani murlangka-ma. Yalangka-purrupurru ngurnalu yanani, Ngurlmangka, Kurlumpukpurru-la. Yalanginyi-ma ngurnalu yanani Ngurlma nyawa-kata. Karlarniinkarra nyila ngulu yuwani ngawa-ma. Tank-ma-lu pirrkap mani nyila karlarniinkarra. Karrinya ngu winyji nyawa-ngka, kankarra nyila, kurlarra. Parunga-la-ma ngajik ngawa-ma karrinyani yalangka-ma. Ngurnalu nyangani. An nyawa kaarnimpa, well bin jeya, kanyjurra. Ngawa-ma rurrij ngurnalu manani, kaarnimpa nyila-ma.

W

e used to walk here, to Ngurlma, from old Wave Hill Station when we were working on the weekends, and camp overnight. To the east is Kurlumpukpurru, another creek. Ngurlma is called Spring Creek. We used to walk around Kurlumpukpurru and then sometimes to Ngurlma. On the west side of the river, the station put a bore there and there’s a spring upstream of here to the south. There is water there even through the hot weather that we used to drink. And there in the east there was a well where we used to dig for soak water.

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YIJARNI

At Ngurlma (Spring Creek). (Photos: Brenda L Croft 2014) (Right) Tilji (Spring Grass) is found at waterholes and is an indicator of soak water.

Mukurl-jayi-lu ngungantipa pinak jayingani ngantipa-ma, Kartawurl-lu, mukurl-rlang-ku. Nyila-ma ngungantipa kanya. Ngayirra-ma jaliji mitayi-ma ngungayirra jiyarnani ngapuku-wu-ma tikirrij. Nyamu-rnalu yanani ngarlu-ngka-ma nyilama-kata, kaarnimpa. Ngurnalu yanani ngarlu-ngka. Ngarlu-nginyi na ngungayirra jiyarnani ngawa-wu. Nyatjang ngungantipa jiyarnani maiti. Murrkun might be ngantipa-rni ngarlmari-rlang, ngayiny pakutu, kangani ngungantipa, mukurla-ngku-ma.

Kurlumpukpurru. Kurlumpukpurru-ngurlu ngurnalu yani, ngurra-ngkurra, Wavehill-jirri. Ngurnalu Wavehill-jirri yani. Kula-rnalu karrinyani yalangka-ma ngajik. Ngajik kula-rnalu karrinyani waruk-kula karrinyani, yalangka-ma. Might be holiday-time-ma, kuya na ngurnalu yanani. Nyawama ngantipa yapayapa ngungantipa kanya mukurllu-ma yalany-mawu-la. Ngapuku-wu-ma nyawama-ngantipa jiyarnani, kaarnimpa yalangkurra-ma. Wal marntaj.

Ngurna-rla ngawa-wu na warta ngurnanyjurrakulu pinak na karu-walija. Jiyarnani ngungantipa parunga-la too nyawa-ma, ngapuku-wu. Tikirrij jiyarnani ngungantipa. Kangani ngungantipa kaarnimpa nyila na ngantipa wiit jayinya. Ngurnanyjurrakulu majka manku rurrij. Kajirriyayi-lu imin rurrij na kanyjurra. Rurrij ngu mani kanyjurra murla. Til ngawa bin nyampayirla, come out, come out yani ngawa-ma. Ngurnalu kukijkarra na payarni nyila-ma ngawa-ma, an kartak-kula ngurnalu kangani.

Nyawa na karlarra, Number 6-jirri. Nyawa-ma road-ma kurlarnirra. Kurlarra kuya-ma Marnta na. Marnta-kurra na ngurnalu yanani. Kula ngantiparni ngurnalu yanani, kirri jarrwa. Melon-ku yaluwu-rni ngulu yanani Marnta-ka-ma. Melonma karrinyani karil-ma nyampa-ma kula yangujpa. Ngapuk that’s all karil-ma. Kuya-ma-rnalu manani wirra-ma kaninyjal-a-ma ngapuk, jakjak waninyani, karil-ma. Manani ngurnalu kuyangkama jiwarrp. Kula-ngantipa-rni, jarrwa ngu kajirri. Nyamu-ngantipangulu kaarni, pinakpinak mangarri jayingani, ngantipanguny kaja-ngarna.

Kaarnirra nyawa ngurnalu yani. Kaarnirra kuya na kaarniin ngayirra ngurnawula yani

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Our aunty showed us this place. Her name was Kartawurl (Milker Dolly Nangari, married to Jimmy Manngayarri, mother of Banjo Ryan). She used to take me and Biddy when we were dying of thirst from looking for sugarbag on the east side of Ngurlma. We used to walk around looking for sugarbag and we got really thirsty from chopping honey. There were three of us — my aunty and us two cousins. I want to show the kids how to get water traditionally sometime. I should teach them about it. We would be thirsty because it was a hot day. So my aunty used to take us to the east side of this place and show us how to get water. ‘We’ll try digging some water for you two.’ The old woman who has passed away dug down for soak water. She dug a long way down until the water seeped out. Then we drank the water and carried the rest in a cup. Afterwards we would go east to Kurlumpukpurru and then from Kurlumpukpurru we would return to the station. We didn’t stay there for long (at Kurlumpukpurru) because we were working (at the station). Only during station knock-off time during the Wet Season would we go walking around properly. This story was from when we were small and my aunty used to take us, a traditional owner of the country, and show us how to quench our thirst. Well, that’s all. Another place we used to go is Marnta or Number 6 Bore in the south. You reach it along the Lajamanu road heading south and up a bit. To the south is Marnta. We used to go to Marnta with a big group of women. They went to collect watermelons there. There were watermelons and bush cucumbers everywhere — heaps of them. They were all over the ground and you could smell them when you broke them open. So we would gather them. Not just us but a big group of women who taught us about all of these types of bush foods further east at old Wave Hill Station.

Women digging for soak water at Ngurlma (Spring Creek) as young girls watch on and learn. (Serena Donald 2014)

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Larrpa-nginyi, tanku-murlung-kula. Ngurnalu yanani Jinparrak-nginyi-ma. Ngurnayinangulu kajijirri-ma kayi panani. Yanani ngurnalu kaarniin, Jurnarni. Jurnarni-ngurlu-ma kuya na kurlarrak. Kankarra nganayirla, come out-ma nganayirlarni nyawa-rni. Kanka ngayirra. Jurnarni, Jurnarni-ngurlu-ma karlarra Gap Creek. Nomo Jurnarni. Kurlumpukpurru nganayinganayirla. Marnta-ngurlu-ma nyawa nganayirla Gap Creek. Kanyjurra jawurruk ngurnalu yanani. Kankapa nyawa nganayirla-la-rni, Kurnturrurru. Alligator Hole — nah, not Alligator Hole. This side Neave-kula this side yet, kanimparra kuya. Kurlayin kuya ngurnalu yanani na. Kuya-rni kurlayin, murlangkurra na, nyamu-lu karrinyani tanku-murlung-kula, kajijirri-ma marlurluka-ma, nyamu-rnayinangulu kayikayiwarra panani. Not enough tanku, we bin have to go back bushngarna-wu tanku-wu-ma. Nyawarra-kata-rnalu manani muying-nganyju ngulu manani. Muying, ngulu kamparnani. I bin tell ’em yu jarrakap yaluwu na. An’ nyawa karrajkarraj. Karrajkarraj ngulu kamparnani, yiripkarra julpara-la. An’ ‘nother way again olabat bin old way cook ’em, nyampayirla-yawung-kulu, that marlin-jawung, nalij you know, nalij-jawung-kulu. Kamparnani ngulu jipij kuya. Warlu ngulu jiyarnani an nalij ngulu yuwanani kuya kankulupal-nginyi. Jiyarnani na jipij. Im punyu gigin kuya na. Initi Japarta? Nalij-jawung-kulu nyamu-rnalu kamparnani-ma, jipij-ma, karrajkarraj-ma nyawa-ma karrajkarraj. Not enough tanku you know nyamu-rnalu kamparrijang, karrinyani karu-ma nyampa-ma jangkakarni. Wal ngurnayinangulu kayi panani bush-jirri, ngurlu-wu nyampa-wu, ngarlu-wu. Karrajkarraj, muying ngurnalu manani, wayita, kamara du nyawa kankulupal ngurnalu pungani kurrijkarra-ma.

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In the old days when we were always hungry, we used to come from Wave Hill Station, following the old ladies. We used to go along from the east to Jurnarni (Gordy Creek). Then from Jurnarni we went south and upstream directly to a place where the highway crosses Gap Creek. At Kurlumpukpurru and then from Marnta we went to Gap Creek. Then we went down there. It is this side of Neave Gorge and downstream. We used to come from the south. Just like this from the south to here. This was during the times the women and men from the past had no food (during the station lay-off period in the Wet Season when people were sent out bush with meagre rations). We used to accompany them during this period. There wasn’t enough food, so we had to go back to the bush to get tucker. They could only collect little black plums and other bush tucker then. They used to cook the black plums and this curry orange. They used to warm it on the hot coals or in the ground with waterweed. They would smoke it in the ground with the waterweed on top. It tastes good like that! There wasn’t enough food for us in the old days when we were big kids. So we used to go bush with them to get honey and other things. And we used to pick curry orange and black plums and dig up pencil yams and blacksoil long yams too.

CHAPTER 5: JINPARRAK

Holiday Time Felicity Meakins Ronnie Wavehill and Violet Wadrill’s stories recount the annual time on the stations known as ‘holiday time’ by local Aboriginal people and referred to more generally as ‘walkabout’ in Australian folklore. It occurred between November and January depending on when the rains started, as described by Peter ‘Sabu’ Sing. I refer particularly to their ‘walkabout’, starting off in the early storms which are the usual indication that the monsoonal season is approaching. They are issued with food rations which are considered sufficient for a month or two, interspersed with bush tucker and finally, if the monsoons are very later in breaking, they have to exist on what they can get off the ground, particularly such delicacies as roast sand goanna, snakes or witchetty grubs hacked out of old decaying trees with a stone tomahawk.48

When holiday time came, Biddy Wavehill says, the men would break up the stock camps and come back to the station. They put the saddles and other equipment away for the Wet Season. Then, on Friday morning they would collect limited supplies of tea, sugar, molasses and flour, and the workers and their families would head off. In his story, Ronnie Wavehill describes one popular route during the holidays which was along the Victoria River. Other people went and camped at the Wave Hill Welfare Settlement with elderly relatives who received rations from police or Welfare people. Other camping sites included Gordy Creek and the stretch of the Victoria River to the west of the old station. Biddy Wavehill says that their parents would take them to good fishing spots in this area: Yapayapa nyila nyampayirla bream-nganyjuk ngurnalu nyangani jaartkarra ngungantipangulu pirrka manani nyampayirla kamparnani binij panani, turturlarra wirnangpurru nyampa. Yalanginyi-ma, mangarri you know, nampula, hmm pinka-ka na, kanyjupal pinka Victoria River, kaarnimpa Ten-Mile.

We used to eat small bream and other fish. We’d make a fire and roast them — kangaroo and whatever too. Then (we’d collect) fruit such as figs at the river — down at the Victoria River at Ten Mile.49

In her story, this time is described as one of constant hunger. Aboriginal workers and their families were sent to the bush with the barest of provisions and had to rely on traditional bush foods and medicines to survive. The destruction of country and many of its resources by cattle made this a difficult enterprise. However, the continuing reliance on bush resources during holiday time meant that much of this knowledge has been maintained by Gurindji people.50 For Gurindji people, holiday time also afforded them the opportunity to maintain many aspects of their cultural life, as described by Ronnie Wavehill in his story. It also gave Aboriginal people a chance to freely walk around their country without fear of being harrassed by kartiya. They were able to undertake cultural responsibilities by visiting and maintaining sacred sites and performing initiation ceremonies. Nonetheless, it is clear that the physical brutality of some kartiya was only part of the assault on the Gurindji — the destruction of natural resources meant that a return to traditional ways was well nigh impossible, and the restraints on people’s time and movement placed limits on their ability to maintain country and carry out cultural responsibilities.

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Stockmen’s hats worn by Steven Long, Ronnie Wavehill and Thomas Monkey. (Photo: Brenda L Croft 2014)

YIJARNI

Life in the Stock Camps Biddy Wavehill translated by Felicity Meakins and Violet Wadrill

urlangka, larrpa, nyamu-rnalu karrinyani Vestey-la waruk. Alright, Number 2 camp na. Marluka, my husband bin workin’ langa Sabu. Waruk karrinya. Alright, they bin muster cattle this way. Ngurnalu yanani larrpa. Ngurnayinangkulu ngantipa-ma janka-ku-ma kayi panani. Ngurnayinangkulu karrinyani ngurrangka liwart, nyarrulu-ma, nyila na kaarrampa nyila yard nyamu yalangka-rla-lu jilyarra nyampa kamparnani. Ngurnalu karrinyani purunyjirrila-rni ngungantipangkulu yanani wartwart ngurnayinangkulu kamparnani mangarri nyampa ngarina jiwijiwirrik ngantipa-ma, janka-ku-ma. Vestey time, nyamu-ngantipa jalak yuwanani. Sabu bin jidan Number 2 camp-kula work na.

M

long time ago we used to work at Parlakuna (WL, now Delamere Bore) for Vestey which was a part of the Number 2 Camp area. My husband (Jimmy Wavehill) was working with Sabu.51 They were mustering cattle this way. They used to come this way a long time ago and us women would come with them. We used to wait for them at camp in the east of the yard while they branded the cattle there. We stayed here then until late afternoon when they would return to us. We would cook some bread and meat for them. This was when Vestey was running the station and he used to send us here. Sabu was working at Number 2 Camp then. Alright, we didn’t get any money there, nothing.

Right oh, right oh yalanginyi-ma ngurnalu go back yanani kayirra. Kayirra nyawa murlangkurra nganayirla-yirri. Ma ngana nyawa kayirra. What this one. Number 8. Number 8, Lunyjawurru mibala bin go back-ma kayirra-ma, knock ’em camp na. Alright, knock ’em camp nyila-ma kula-rnalu manani wumara-ma lawara. Ngurnalu manani Vestey time-ma nyampayirla-rni rationparni. Kuya, an, warrpa nyampa blanket, marntaj.

Right oh, then we used to go back north to Lunyjawurru (Number 8 Bore). We went back to dismantle the camp. When Vestey was running the station, we weren’t paid. We only worked for rations and blankets too, that’s all.

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At Parlakuna (WL, or Delamere Bore) Theresa Yibwoin tells the Dreaming stories of the site to other traditional owners, Rita and Trisha Morris. (Photo: Brenda L Croft 2014)

At Parlakuna (WL, or Delamere Bore) Jimmy Wavehill stands aloft the windmill at the bore. (Photo: Penny Smith 2014)

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Events Leading up to the Walk-Off Vincent Lingiari transcribed by Helen McNair

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At Parlakuna (WL or Delemere Bore) L–R: Steven Long, Jimmy Wavehill Ngawanyja, Biddy Wavehill Yamawurr and Violet Wadrill. (Photo: Brenda L Croft 2014)

’m going to talk about when I started. I was born on Limbunya Station and after that we went to Mistake Creek. I went to Mistake Creek; my mother took me down to Mistake Creek and second time, one year’s time behind that, she took me down to Spring Creek. Down to Spring Creek and the manager was there, he was own that place — fella named Mr Joe Faigon, old Joe Faigon — he was the manager Spring Creek. And so I stopped there one or two years and shift away again. I went back to place called Texas — Jack Kelly was own that place and I worked for Jack Kelly then. And I was a goat shepherder, he gave me the job, goat shepherder, I was working for Mrs Kelly. I milked the nanny goat in the morning, every time like that and make cream for him and separator. I was work there and after that somebody bought that place, Texas, so come back to Spring Creek again. I come back to Spring Creek. Yeah, owner there he isn’t the same bloke though, different bloke now, owner that place — ah — Bert Hogden his name, the manager in that place. I work for him and the

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Spring Creek. And then I worked for Bert Hogden in Spring Creek. Two bloke, one offsider for him, Tom Cole, I was working under Tom Cole, and was stop there might be about two year, might be three year, two year, three year I think, I not too sure. And after that water no good. Sometimes water was dry, all right for people water but not for horses. And so we been moved away again from Spring Creek. Bert Hogden and Tom Cole been buy the place over somewhere about the other side of Springvale, Joe Bridge’s place, work for him. Bought that place, place out of Springvale, and we been take all the cattle and the horse, everything shift him over there. We be stop there over that other side Springvale, two year we been stop there. And we split up again. Boss sell that place again. Sell him back to Joe Bridge again. After that I came away from there, split up again. I came back to, where I went to? Come back to Mistake Creek. Stay around there on Mistake for a while and second time I come back again I get a job. Clean up the road, chuckin’ all the stone all the way along. No, no tractor, no, no bar blade just that’s all, clean up all the stones, that’s all, longa finger, and pick and shovel. Anyhow we been do that road right up to, we finished off that road right up to Cockatoo Sand, near the where the Kununurra, ‘nother side of it. Anyhow, went back from there after road border, and my boss got a letter some way, might be

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got a letter, might be got somebody talk to him, and bloke he know called Alf Martin. Alf Martin used to be in Carlton first, Carlton then Inbingi. Anyhow, we went up and he was take over the VRD (Victoria River Downs) then, managing VRD. So we went to VRD, work for him now, work for Alf Martin. Makin’ a yard, put a new yard, fixing up all the old yard, right up. Work for him right up to Montejinni, Matt Savage. Built him a bit of a house there on Montejinni Station. After that we go to Moolooloo Station, outstation for VRD. I work round there, puttin’ all the yard up, fencing. Come back onto Montejinni again. I went up to Montejinni again. I was finished the yard building and boundary fence. I was at that one year, no two year and a half. And I went back to the Wave Hill and I found another boss. He was a borin’ man, borer, old borin’ boss, new boss I had it, Jerry O’Riley. And we put up the bore, Wayilong Bore. Next we went to Red Rock Bore and find another bore up there. Finished right up to Killarney, Kaliga Hole, all that bore and finished for three year, two year. Finished that boring turnout. Anyhow borer finished up there and he went to Newcastle Road, Queensland Road. Put up bore alonga that country. I wasn’t there then, I was left. I went back to Wave Hill again and I got a job there again after the borin’. I built a boundary fence. I worked for ‘nother bloke, ah, anyhow, one old bloke, I forgot his name. I was working for him. Anyway we been work together on that fence right up to Gill’s Creek Bore. Finished, and we went back to Wave Hill again. And then I was stop around there. I see a bloke come along, ask me for a job.

musterin’ and drovin’. And I come back to Wave Hill again. And another bloke was come along. ‘Hey, what are you doin’ now?’ ‘Well, I knocked about here, somebody might give me a job.’ ‘Yeah, I’ll go down and maybe we’ll give you a job. Come in the Station. We’ll see the manager.’ ‘Right oh.’ So I was down the river, Ten Mile River, anyhow we went up, caught up back to the station. Anyhow, this bloke went over early morning see the, Alex McGuggan,52 he was the manager down Wave Hill (from 1928), and ’e’s asked him. ‘Yeah, send him up tomorrow.’ So I camp and go in the morning, see old Alex McGuggan. So Alex McGuggan tell me: ‘You want a job.’ ‘Oh yeah, as long as you got a job, then I’ll carry on for you.’ ‘Right oh, what sort of job you like?’ ‘Oh anything, no matter what sort of job but I know I’ll do something for you.’ ‘Right. We’ll start you off, place down here got no men pumpin’ bore.’ ‘Right oh, that’ll do.’ We went down on Seventeen, I was pumper there, pumper there for a while, for one year. Second time he come along and he tell me, ‘Right oh,’ my boss was finished then that day, and he went away now, old Alex McGuggan. He said,

‘Yeah, I can give you a job.’

‘I’m leaving now.’

‘Yeah, what? What job?’

‘Oh yeah, for good?’

‘Stockman. You can ride a horse?’

‘Yeah, I’m going for good now.’

‘Oh yeah, I can ride a horse.’

‘Right oh.’

So I went to stock camp place called Mt Sanford. As a manager was there, old Bob Nelson, he was manager at Mt Sanford. So I been work for him. He’s not a bad fella, I been there at Mt Sanford for two year, working for Bob Nelson, drovin’ and

‘And there’s everything there for the loadin’ for you, tea leaf, flour, sugar, tea, cabbage.’ ‘Oh, good.’

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The Gurindji Walk-Off in 1966 and subsequent handback of Gurindji land by Gough Whitlam to Vincent Lingiari in 1975. (Michael George 2014)

So, gone, old McGuggan gone. I been work in the stock camp. I am pumpin’, finish ’em and they changed me over. Manager there not manager, overseer, overseer, his name Mr Wilmanton, Frank Wilmanton. He changed me ‘round. He got things for old people. ‘I put another man there, white man. He can do that and you can come out in the stock camp.’ ‘Right oh,’ I said. ‘Right oh.’ Wilmanton changed me ‘round. So I went to stock camp, worked for another bloke. Tom Fisher was a new man. He came from Manbulloo, Tom Fisher. So

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I got a job in the stock camp then. Frank Wilmanton give it me. So I been work there along stock camp along Wave Hill. I was a horse breakin’ in, and a do some yard, yard buildin’ down there, patchin’ up some yard, old broken down fellas. Finish ’em, ready for work the yards. and that’s that. Anyhow we workin’ there for might be about six year. Might be about eight year, might be six year. Six year I workin’ for Tom Fisher on a Vestey’s job and after that a mule kicked me in the leg. So I went to hospital in Darwin. I went to hospital. No, wait a minute, before that, anyhow before I got hurt. I went to races. Races been on longa Linacre. We went over there, long Linacre. I heard lot of blokes say,

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‘Oh, pay day. We gonna get money.’ ‘Yeah, who said that?’ ‘Oh some, that’s the head stockman, that’s not the manager say that.’ ‘Oh yeah, what sort of money?’ ‘Well, money same as these white man gonna have everywhere.’ ‘Oh yeah, alright.’ Anyhow, he sang out, ‘Right oh, everybody come up, everybody come up and get your money now, pay day. Pay day for you blokes.’ Right oh. So everyone gonna go down longa that area. I forget the manager, Watson or Watt, anyhow I forget the manager’s name. Two dollar, yeah, pay ’em everybody two dollar, longa Linacre Races. Mmm, f***ing two dollar won’t be worth for nothing. Anyhow, no matter, we carry on to him. I said to the people, ‘Carry on, don’t get crook about it.’ So we carried the two dollar, come back to the station, and work for more, every two dollar, every pay day two dollar. Anyhow people got sick of that. People got sick of that two dollar. Anyhow, right oh. Next time four dollar then, four dollar, no forty dollar, that’s right, forty dollar. Not all, some of them got forty dollar, some of them got twenty dollar, some of them got ten dollar. All that different pay. After that mule kicked my leg, broke me, yokin’ up the donkey and he kicked me, broke my leg. And I went to hospital, went to Darwin. I was stop around long Darwin, I was there two months in Darwin. I got over. And after that I came back to Wave Hill. Anyhow I was sit down about there and Tom Fisher come along. ‘Oh, you here?’ ‘Yeah, I’m here.’ ‘How’s the Darwin?’ ‘Oh not bad, it’s alright. And I got something to talk about,’ I said. ‘Mr Fisher, oh yeah, what’s the big idea? Leave all the stockman longa bush and bring all the bloody white man into the station visitin’ all the woman.

That not their f***ing woman. They belong to them boys now while you send them back, leave them behind. What you want do that for?’ ‘Well that’s right, they been like to stop home,’ Tom Fisher say. ‘He like stop home.’ ‘Oh yeah, doesn’t matter.’ I said ‘Mr Fisher, what about shiftin’ that price a bit? We want more money. Can you shift that money up? Ask the government?’ ‘No, no, no, you can’t ask the government for money. That’s money enough we give you.’ ‘Right oh, well I’m down the f***ing river. I’m finished today morning. I move my lot right back to river.’ ‘Oh no, no, no, no.’ ‘Well you’re too late. I’m finished. I’m say I’m finished, I’m going.’ So everybody pack up, marching down to the river. We were there. A lot of people was coming out. A lot of motor car was coming around. Two, three plane was flying around bringing some bloke. They tryin’ to put me back and I said no you can’t. ‘Oh well, we’ll give some killer for you’ ‘No, we don’t want no killer. You never do that longa Wave Hill. You been give me bone. No beef, just the bone. That one you been doing at Wave Hill, now my chance to get out of your way now. I’m off now, I’m out now.’ ‘Well can you give me a couple of those men? Come out and do some work for me. I’ve no one at Number 1 Bore.’ ‘How many day?’ ‘I got to have ’em work for couple of days.’ ‘No, I can’t give you. That’s the finish. You got bloody white bloke there.’ So anyhow, one stupid thing come along, Jacob his name, and, I don’t know the white bloke, he’s a Welfare. ‘Eh, eh, eh, look! This money here, you look at this money.’

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Vincent Lingiari in 1966. (Manning collection)

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Alex McGuggan in front of his house. (Photo: Vestey collection, Courtesy of CDU Library)

‘Yeah, what for?’ ‘Well this what we gotta work for, four shilling, ten dollar.’ ‘Oh no, you can keep that. I don’t want that all the story for you.’ I said to bloke Aboriginal man say call Jacob. ‘Keep your story. I don’t want nothing out of you. Well look, all you fellas —’ all the Welfare was there, everybody. ‘Now all you gentlemen, just listen to my story. I got a lot of promise, I’m full. I’m full for you blokes. You’ve promised me to build a house, you’ve promised me to put a big tank on top of the hill and you’ve promised me to pipe gonna run from camp down to the bore, pump the water up. Engine gonna work there. That all the promise. You gonna build a new house, all that promise. I don’t want none. I’m just full. I’m just full of you blokes. I’m finished. I’m finished. I don’t want nothing out of you blokes more.’ I told the Welfare. Anyhow, one member bloke, George Gibb, he was help out, give me a hand. And he said,

That’s what old Mr Gibb told them. Anyway, we stop around there. Another fella come along, second time. He bring that thing like a didgeridoo, and I walked up and meet that bloke and shake hand with him and I was talking to that thing now. He had it like a didgeridoo there, in his hand. Only two bloke been hold ’em, and me and that other fella were talking. Shake hands with him. Ask me all the questions what’s wrong. No got the money, and bad tucker, very poor tucker, very poor beef, can’t get much, big station all that kind I told him, so I had to finish up. ‘Good, alright,’ he said. ‘You’re right, very good.’ Anyhow I stop round there. Bloke was there, he was a good bloke, Welfare, Bill Jeffrey. He was there. He was a very fine fella. Anyhow he said, ‘Oh yeah, you can stop around there and I’ll put up a pipe across there under the camp for you so the water can run down there.’ ‘Right oh, good,’ I said. ‘Good.’ Anyhow, second time, second time, Mr Hardy, he came round. He said, ‘Didn’t you have a place somewhere you was promised?’ ‘Yeah, I been promised, I been see that paper,’ when he was talking down at Darwin. ‘Yeah, I know, you’re right there.’ ‘Well didn’t you fella get that place?’ ‘Yeah, I’m gonna get ’em now, I’m gonna get ’em now.’

‘Yea, you blokes tell a lot of liar, you blokes been tellin’ lot of lie for years, two year promise, three year promise. Now he’s finished he’s finished. No good a telling lie, just like a big baby tellin’ a lot of liar. He know what you blokes doin’ to him.’

‘Right oh, you want ’em?’

Mr Gibb said,

‘Hey, Jeffrey! What about you put the sign up saying for me and I’ll carry that thing away and take it over and put it up down Wattie Creek.’

‘You can’t put him back on the same job, he want to get away. He want to get away he get away. He won’t stop you if you finish this way and that way. You go.’

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‘Yeah, I’ve been talking to Darwin that story, what this one, doctor.’ So, right oh, I went back to Bill Jeffrey.

‘Oh, I’ll do that,’ Jeffrey said. ‘I’ll do that.’ And Frank Hardy there, he said,

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‘We’ll do that as long as you say.’

‘Hey,’ Vestey said to me,

‘Well I’m telling you now,’ I said. ‘Right oh.’

‘This is my land you know you know. You know that you never bought the land yet.’

So they made a sign up and in the night two or three bloke been carry it away, take ’em to Wattie Creek, put ’em for me there. Leave it there and then I been taking the crow bar, and saw, cross cut saw, takin’ down there for posts, down to Wattie Creek. So I put a place up there. Put the sign up, everything. And then another poor bastard come along, tell me, ‘Hey,’ he said. ‘You got no f***ing right to put a f***ing house up there. You got no right to put im up there. That belong to the Vestey f***ing area.’ ‘Yes, must be one time for Vestey, not now. I tryin’ to take it off him now. I made enough noise with him.’ So, anyhow we went up load ’em up f***ing truck out of the station, settlement, bring ’em in, and we didn’t come to a right gate, where Vestey gate, someone went through and cut the wire, through. Anyhow, Vestey come along, and policeman, they come along. Policeman gotta know, ‘Who did this?’ ‘I don’t know who done it. I only see the track, truck went through. That’s all I know.’ ‘Then who drivin’ the truck?’ ‘Well somebody there.’ I didn’t blame the bloke by naming him. Anyhow policeman come along to everybody, mount ’em up and put ’em in a heap and asked the people, ‘Who cut the wire?’ ‘I dunno.’ Nobody said nothing, no. Everyone might be somebody. ‘The wire was open before I came through the boundary fence. That wire can’t be broke. Somebody done it alright,’ policeman said. ‘Yeah, somebody done it alright. Somebody done it, but who did? We don’t know who done it.’ Anyhow Vestey asked me,

‘Eh, yeah, there’s no doubt about that. And I mean it to go. I’m gone. What way I’m gonna go and I’m goin’ there. I’m gonna make a station and I’m gonna make a station. This my place. It musta been one time. It was my place before you come over on top of me,’ I told Vestey. ‘Before you come over on top of me this country was mine, and you’ve put your business up after me. He was Aboriginal land.’ ‘Alright, what made you come over on this corner?’ ‘Well, what made me come over on this corner because a lot of silly work. I didn’t like it, workin’ for just a salt beef, bread and beef, and no money, a lousy two dollar. That’s not good enough. Not good enough to buy you matches.’ ‘Oh well, that’s alright.’ ‘I want to stay here, I stay here, my business to stay there, I put up this business where I want to stay, I stay here, and you know that. I was put that in the paper. I was talkin’ to Darwin government and he knew that story, bloke in at Darwin, he knew the story. Now, I’m gonna stay here, I’m gonna make a house, I’m gonna build a paddock no matter who he belonging. He the Vestey land but not quite true. Something was steal before I was born, and I’m gonna be here forever. So whatever bloke I been work for, a lot of bloke know me lot about, from west to the Northern Territory. I know a lot of bloke where I been work for.’ After that we was stoppin’ around there, stoppin’ around there for two year. Sleepin’, no tucker. Tucker, get a little bit sometime, sometimes nothing. Plenty beef, plenty fish, plenty crocodile, there’s plenty there, but no tea and sugar. We only get sometimes, that’s all, tea and sugar, come from Darwin. Another ration, he come from Western Australia, a place down there, somewhere in the west, and he sent me some tea and sugar,

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At Jinparrak (old Wave Hill Station) L–R back: Daisy Puliya Nangari, Elsie Likapurr Nampin (with Jane Edwards), Dinah Yinpawunyngali Namija, Tamarind Wayinangali Nampin, Susan Rook Nampin, Pansy Ngarlanpa Nampin, Nancy Frith Nalyirri-Nangari. L–R front: Sheila Lapapi, Freddie Algy Jarlarla Jangala-Jurlama, Dorothy Wumpurrngali, Pauline Ryan Nanaku.

everything. It come by plane. Oh yeah, smart man that fella. I can’t remember that place. Anyhow we was goin’ down, goin’ up, goin’ up, keep goin’ keep goin’. I put the peg, I built a yard, and I bought the cattle, and I bought the horses, everything what I want and now I got it all mount up. All here today. Anyhow I gotta go for some of the bull, some of the cow, but I’m just thinkin’ I mean it to go this way.

(Photo: Ellen Kettle collection, Courtesy of NT Library, names provided by Ena Oscar)

Conditions under the Vesteys Felicity Meakins Biddy Wavehill, Violet Wadrill and Vincent Lingiari’s account of work on the station is typical of Aboriginal accounts of the time. Most Gurindji people lived and worked at Jinparrak (old Wave Hill Station), along with Mudburra, Warlpiri, Bilinarra, Malngin and Ngarinyman people. This station was owned by the English lord, William Vestey, who was the largest land holder in Australia at the time, owning a number of cattle stations across the north of Australia. The conditions of the Aboriginal people working and living on the stations were appalling. Other Gurindji accounts from Gurindji people,53 and a report by Ronald Berndt and Catherine Berndt54 which was commissioned by the Vesteys to investigate the welfare of Aboriginal employees concur, describing the conditions as substandard. Two-hundred-and-fifty people, including ninety-two men, lived in a small area. Gurindji people received no wages for their work.

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They worked as station hands and stockmen in exchange for goods such as tobacco, salted meat, flour, sugar and tea, and occasionally clothes and blankets. Ration day was every Friday. People would wash their clothes the night before then go to the station house to collect their rations. When we were working there at the stock camp, Vestey said we were doing a good job. But we were living on just bread and corned beef at the stock camp. And every Friday we used to get four sticks of tobacco, one box of matches … When we used to go back to the station after two or three months of being out bush … we would try and ask the manager for blankets. But we couldn’t just go into the store and ask for blankets or shirts or trousers or boots.55

Serious food shortages are routinely mentioned in Gurindji descriptions of station life at the time. Kula-rnalu nyangani mangarri punyunyu. Lawara kula-ngantipa jayingani kartiya-lu-ma

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Vestey-lu-ma. Kula-ngantipangulu treat ’em manani properly way, nothing. We didn’t have good food (at the station). Vestey didn’t give us any. He didn’t treat us at all well.56 We were treated just like dogs. We lived in humpies. You had to crawl in and out on your knees. There was no running water. The food was bad — just flour, tea, sugar and bits of beef — like the head or feet of a bullock.57 Kula-ngantipa-kulu punyuk jayingani mangarri-ma nyampa-ma nyila-ma money-ma lawara. Ngungantipangulu treat ’em manani warlaku-marraj, kamparrijang-payin-ma, ngayiny-ma ngaji-ma, ngamirni-ma ngayiny-ma. Ngumayijang-ma ngurnalu jirtart-parla karrinya kuya-wu-ma. They never gave us enough food and that kind of thing, and no money. They treated the older people — my fathers and my mother’s brothers — like dogs. We younger ones got angry about that.58

Fresh food was available at the station, but was only for kartiya. For example, there used to be a vegetable garden at the homestead in the western area which was tended by Aboriginal labour, however ngumpin were not allowed to eat vegetables from the garden. Women would pick the vegetables and prepare them for lunches and suppers, but only for the kartiya station people. For example, Biddy Wavehill’s mother’s three sisters worked in the garden tending cabbages, potatoes, tomatoes, pumpkin or whatever was growing. Her mother, Mariah Yakngarri Nangari worked the milk churn in the dairy from a young age with Violet’s mother ‘Milker’ Daisy Jalpngarri Nampijina. They would do the milking, carry the milk back to the churn in buckets with a yoke, then churn the milk to make butter for the white station workers. Ena Oscar’s ngapuju (father’s mother) carried waste from the kartiya toilets, as Ena portrays in her painting.

example, young boys used to throw bent pieces of wire to catch small birds such as kulyulyurra (budgerigars) and wajilan (galahs). The Gurindji stories describe different work camps on the station.59 Number 1 Camp was located at Seale Yard and was responsible for cattle to the western side of Limbunya Station, north to Mt Sanford which was an outstation of VRD, and south to the Daguragu and Kalkaringi area.60 Number 2 Camp was based at Murnturluk (Catfish) on the Victoria River and looked after cattle west to the Riveren boundary, south to the Lajamanu (Hooker Creek) boundary and downstream to Punuru (McDonald Yards) and Kilkil (Gordy Springs), Lumawuny or Mamina (Sunshine Bore), Parlakuna (WL, now Delamere Bore) and Pirripirriyawung (Yankee Doodle Bore). Number 3 Camp was located at Jinparrak (station homestead area) and spanned Cattle Creek to the Ngarlamanyungu (Number 29 Bore) and the Jangaminyji area and further to Camfield Station. It also took in Jamangku (new Wave Hill Station, although it hadn’t been established at this time). Number 4 Camp was located close to Jinparrak and held the cattle ready to take to market in Dajarra and Mt Isa in Queensland along the Murranji track.61 Children were not exempt from work. Ronnie Wavehill is mentioned in Berndt and Berndt (1987) working as a stockman in the mid-1940s. The

The land surrounding Jinparrak was overgrazed and the soil degraded by the constant crisscrossing of cattle so ngumpin could not rely on their traditional food. But, despite the fact that the land was desolate from overuse, occasionally Aboriginal people could procure bush tucker. For

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A road gang working on Wave Hill Station in 1924. Daylight Parunyja Janama and his half-brother Blutcher Waruyarri Janama graded the old Lajamanu road in the old days. (Photo: David Douglas (DD) Smith collection, courtesy of NAA)

YIJARNI

example Roy Yangka’s daughter, Katie Roy, was born here in 1962.63 Another wanyarri in the homestead area called Wantarnu was the site of women’s ceremonies, with men’s ceremonies located at another site. Catherine Berndt (1950) reported that women were actively performing Jarrarta and Yawulyu ceremonies in the evenings on the station. Ena Oscar tells stories about when she was young and she and the other young girls would get into trouble with the older women when they went to practice these ceremonies in a dry creek bed at the station. The older women were worried about men seeing them, as that would not have been culturally appropriate.

Biddy Wavehill demonstrates the use of a wire for catching small birds. A boy once threw such a wire while Theresa Yibwoin was breast-feeding and it went straight through her cheek. (Photo: Felicity Meakins 2013)

station lists his age as ten. Other children, such as Ronnie’s sister, Biddy, used to pull punkahs (large ceiling fans like those used in colonial India) at meal times for the white workers. Ngantipa-ma jangkakarni-piya like jangkakarni-piya yaluwu-warla-ngantipa pungani singin’ out-parla, ‘Karu-walija ngunyjurrangkulu kartipa-wu wiyarlp parru.’ When we were a bit bigger they would call out to us, ‘Hey kids come and fan the whitefellas.’62

Fresh water had to be drawn and carried some distance from a well. Aboriginal station workers lived in windbreaks called tupa at first and later the station built small huts for them. Many Aboriginal babies were born in these windbreaks, for example, Ena Oscar Majapula. Some of these children had European heritage because Gurindji women were often forced into sexual liaisons with kartiya stockmen. These children were often taken by Welfare officers and sent to institutions, as described in the Stolen Generations stories. Other children were born under a wanyarri (bauhinia tree) just north of the windbreaks, for

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The results of the mistreatment of Aboriginal people at the hands of station managers is summed up by Biddy Wavehill, ‘Wankaj they can make you no good kawurru you know.’ (‘It was no good for our sense of well-being.’) Indeed, despite Berndt and Berndt’s candid report about the poor health of people and the high rate of infant mortality rate, little was changed. Discontent ran high amongst the Aboriginal workers. Although many seemed resigned to their predicament, one Gurindji stockman, Sandy Moray Tipujurn, started agitating amongst the Gurindji. He had spent time travelling to other cattle stations in Queensland and Western Australia and had seen examples of better race relations and employment conditions. Tipujurn had big ideas which went beyond an industrial dispute. He wanted the Gurindji to retrieve their land and run their own cattle station. The opportunity to begin this process arose when another Gurindji stockman, Vincent Lingiari, was kicked by a mule and sent to Darwin to be treated. There he met unionists, Dexter Daniels, Bobby Tudawali and Brian Manning, who said that the NAWU (North Australian Workers Union) would support the Gurindji if they decided to strike. When Lingiari returned to Wave Hill station, he informed the station manager, Tom Fisher, of their intention to strike. Then, on 23 August 1966, Lingiari gathered his people and they walked sixteen kilometres to Jurnarni (Gordy Creek)

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The grave of Peter ‘Sabu’ Sing’s favourite dog near the river at Seale Yard. Sabu was the head stockman at Seale Yard, which was Number 1 Camp on Wave Hill Station. Sabu’s dog is still remembered today by elders for pulling cattle by their nose rings to get them into the yards. (Photo: Brenda L Croft 2014)

and later to Daguragu, which is a Ngamanpurru (Conkerberry) Dreaming place (eight kilometres from Kalkaringi, and now an established Gurindji settlement). This event is now known as the Gurindji Walk-Off. Various attempts over the years to convince the Gurindji to return to the station failed. Eventually they were offered wages equal to those of kartiya stockmen. However, the Gurindji stood their ground.64

Remains of a windbreak where the Gurindji camped on Wave Hill Station. (Photo: Felicity Meakins 2013)

Jurlukurt65 ngungantipa yani yalangkuwarni yangkarra. ‘Yanku-warla-nta wart-ma kaarnirra-ma?’ ‘Lawara! Kula-rnalu yanku. Kula-nngantipa ngarin nyampa-ma punyu jayinya. Wumara-ma, mangarri kula-nngantipa jayinya. Kula-rnalu yanku wart-ma, ngurnalu ngajik-parni murlangkurra.’ Ngurnalu karrinya yalangka kanyjurra ngajik. No matter ngungantipangulu yanani. Kula-rnalu wart-ma yani.

Remains of the huts which were later built for Aboriginal workers on Wave Hill Station. (Photo: Felicity Meakins 2013)

Tom Fisher (the manager of Wave Hill station) came to us: ‘Do you want to come back?’ ‘No. We’re not coming back. You didn’t give us good meat or proper food or money. We’re not coming back. We’re going to stay right here.’ It didn’t matter that they came to us. We didn’t go back.66

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The old women and men who lived at Pawulyji in the Victoria River bed. (Violet Wadrill 2014)

Shortly after the Walk-Off, Wave Hill Station moved to its present location at Jamangku. Ralph Hayes took over from Tom Fisher as the manager and brought his wife, Thea, to live at Jamangku. Hayes had been one of the head stockman at Jinparrak and had met Thea there. She had come to Jinparrak as a nurse. Gurindji people have fond memories of Ralph and Thea Hayes and life at Jamangku in general. Aboriginal workers were paid, living conditions improved and in general Ralph and Thea Hayes showed a greater interest in Gurindji people as fellow humans. For example, Ena Oscar remembers Thea’s fondness for ordering Avon perfumes for young Gurindji women. The Hayes also used to give Christmas presents to all of the Aboriginal workers, which is something that never happened on Jinparrak.

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he site of what is now Kalkaringi, commonly referred to as ‘Settlement’ by Gurindji people, was a permanent residential area long before the Gurindji Walk-Off. The Wave Hill Police Station (now Kalkaringi Police Station) was moved to its current location from Bow Hills in 1916. Ronald Berndt and Catherine Berndt report that, in 1944–45 when they were conducting a survey of the Aboriginal population of the stations in the Victoria River District, three camps of Aboriginal people lived in the Wave Hill Settlement area. One was located near the Afghan store, one was near the Compound and one near the Wave Hill Police Station, which mostly consisted of older people who received rations from the police. When the Berndts visited, the camp near the police station consisted of twenty-two people, mostly elderly, infirm or visiting relatives. The Wave Hill Welfare Office was established in 1960, and a school was also built in the vicinity.

Biddy Wavehill Yamawurr and Violet Wadrill sit in the bed of the Victoria River under a large pawulyji (swamp box) where the old people used to camp. This place is called Pawulyji. (Photo: Brenda L Croft 2014 )

Many of the inhabitants of these early camps feature in the stories that follow. Afghan cameleers, Adromin Khan and Malang, originally ran the Wave Hill Settlement store from the late 1920s to 1951. Sarli Mahomet ran the store at Inverway Station, and Owen Cummins took over the Wave Hill Settlement store in 1951 (see ‘Other Reported Accounts of Conflict’ in Chapter 3). Other characters in these stories are the drovers Charlie Swan, Smokey Saville and Benny Parraparra who had a camp near the Afghan store.

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Living in the Victoria River Bed Topsy Dodd Ngarnjal translated by Felicity Meakins and Violet Wadrill

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ijarni, murlangka-ma-lu kayirra karrinyani kula yangujpa kajijirri-ma. Marlurluka-ma ngulu karrinyani, yala-ma kayirra, kaarnungkarra nyila-ngarna camp-ma. Makurru-la-ma-lu yanani yalangkurra, ngurra-ma yalangka kankulungkarra wanyawanyarri-la. Yanani ngulu murlangkurra na. Makurru-la-ma ngulu yani, murlangka.

iron too. An put ’em cover ’em up fly or pakarli.

Murlangka munuwu-la an kanimparra nyila nyawa-kari-la. Ngulu karrinyani marlurluka kula yangujpa marlurluka. Nyila ngulu parik wanyjanani. Kankula youngyoungbala-ma policestation waruk ngulu karrinyani. Murnungku jeya larrpa. Ngulu manani ration murlangka-ma kankula sugar Weet-Bix mangarri ngulu manani.

yanku-rlaa ngaliwany-jirri wart!’

Murlangka kajijirri marlurluka nyamu-rlaa Compound-ma munuwu-ma karrinyani. Karrinyani ngurlaa, same time that way kurlarra malawa-kari-la init. Afghan-camp murluwu kayirra ngulu kiyani yirrap-ma. Kurlangkurlak-parni Afghan-camp-jirri tankuwu-ma. Ngulu karrinyani ngurrawiti nyawa-ma kaarniin ngurrawiti nyila. Nyawa kaarnimpa Pijpakuyawung nyanawu. Kuya na ngulu kanganima murlangkurra-rni. Jupu nyawa-ma rein-tu manani ngulu yanani-ma. Kankula murlungku ngulu yanani, murlangkurra. Kankula yalangkurra rain time-ma. Murlangkurra wanyawanyarri an nyawa kayirniinkarra init. Lurtju-ngka ngulu kayirniin-ma. Ngulu pirrkapirrkap manani house an fly. Manani-malu pakarli-ngurlu pirrkap-ma manani. Sometime

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Ngulu kiyanani-ma, marlurluka-lu-ma. Rain time-ma-lu karrinyani wartwart na ngulu yanani murlangurlung-ma kayirra kankula yalangkurra na. ‘Yanku-rlaa yipu-ngka, ngaja-ngala ngilyipurr nyangana, makin-ta-ma kankula murlangkurra Yalangka ngulu karru turr-piya-ma makin-ma. Karu kangku ngurnayinangulu, marlurluka-lu kamparrijang-kulu. ‘Yeah marntaj yanku-rlaa, ngaja-ngala kangku, ngilyipurr nyangku ngawangku, pulngayit-tu makin-ta,’ kuya. Kangani-yinangkulu kankula nyawa na. Kayirniinkarra yirrap-kulu ngulu make ’em manani hawuj. Kurlarniinkarra wanywanyarri ngulu make ’em manani pakarli ngulu panani house-ma. Nyawarra-ma kanimparra pakarli julujuluj ngulu kangani-ma lajap ngulu kangani murlangkurra, kankula yalangkurra. Marntaj na kapuku ngungku Nana yurrk kiyanana.

CHAPTER 6: THE WAVE HILL SETTLEMENT

T

rue — women used to live in the Victoria River bed north at Pawulyji — lots of women. Some men used to live in the north too. (Husbands and wives lived together.) In the Wet Season they used go up on top of the bank of the river at the Compound and camp under the bauhinia trees. In the cold season they would come here and camp. At this camp here and another camping place downstream (on the Victoria River, called Jatpala). The men used to stay here — lots of them. The young ones used to leave in the morning and work up there at the police station on top of the river bank. The old police station. They used to get rations up here too, such as sugar and flour.1 Old women and men and us younger ones used to stay at the Compound house. We used to stay here and south at another creek. Another group used to be at the Afghan camp. They used to go to the Afghan camp for their stores. They stayed at the camp up there on the eastside. You know this place on east side at Pijpakuyawung. They would take their stores here. When it rained, they would shift the camp. They went up the bank there, up there during Wet Season. They used to camp on top of the riverbank near the Compound on the north side of the ridge where the bauhinia trees are. On top of the ridge on the north side. They used to make the roof from paperbark (using soft inner bark called wurrurna) and put a fly over the top to keep the rain out. Sometimes out of iron and then cover it up with a

tent fly or paperbark. That’s how the men used to make it. They used to stay there in the Wet Season. They would leave the river bed and go then up the northern riverbank. ‘We’ll go when it starts raining or else we might drown while we’re sleeping. We’ll go up there and camp!’ They were happy to sleep up there. The men would carry the kids up there. ‘Yeah no worries — we’ll go up there in case the floodwaters take us and drown us while we’re sleeping,’ they would say. They used to carry them up and make houses on the north side of the ridge. And they used to make paperbark houses on the south side of the ridge too where the bauhinia trees are. They used to carry paperbark wood on their hips and shoulders up there. That’s all Felicity, Violet will tell you a story now. Topsy later described how her sister, Molly Dodd Tupngarri Nangari, and Florrie Winyjirriya (Susan Cebu’s mother) used to look after the goats at the police station. Topsy and Molly’s husband Tommy Dodd Pirrmiyarri Jampijina (also Violet Wadrill’s uncle), worked there making saddles. Wangka Bill Jangari used to work at the police station as a tracker with his wives, Mildred Jiwijiwiji Nampijina and Mary Yaringali Smiler. Dandy Danbayarri’s brother Clancy Pangkarna Jukurtayi was also a black tracker there.

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The Afghan Shop Violet Wadrill translated by Felicity Meakins and Violet Wadrill

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Charlie Swan (front). (Hoofs and Horns Oct 1949)

yawa mutura karrinya murlangka. Kujarra nguwula karrinya murlangka-ma ngayuma-rnawuliny nyanya nyamurna karrinya karu-ma. Jangkarni ngurna karrinya. An ngurnawuliny pina yaluwu-ma, Walyji-wu kuyanyku-ma Ajarraman-ku-ma. Nguwula karrinyani. Ngurnayinangulu tanku du, liwurrap yanani ngantipa-ma yapayapa-ma. Yibwoin-nganyju, Yibwoin-ju. Ngurnayinangulu yanani murlangkama. Nguyinangulu-rla karrinyani waruk. Kapukuyi ngayiny kanyirri. Panyawuk, kilpukut ngu karrwarnani. Manani ngu kilpukut ngapulu nyampa nguyina manani, murlangka-ma ngurrangka-ma, yaluwu-ma marluka-kujarra-wuma. Nyawa kayirra murlangka kayirra. Nyila kaarrawarluk nyamu karrinya na nyampayirla picket. Yalangka-ma-lu karrinya drover. Nganayirla-nganyju Charlie Swan. Charlie Swan an Smoky Saville-nganyju, Jangari, an nganayirla Parraparra, marluka-yayi. ‘Ngartarinypa’ tal panani. Drover ngulu karrinyani yalangka-ma, murlangkama kaarrawarluk-ma. Nyamu-lu-rla kangani ngarin wirnan karrawarra, nganayirla-yirri Dajarra-ngkurra. Mt-Isa-ngkurra kangani ngulu, larrpa-nginyi-lu-ma, an Newcastle-jirri. Kulalu kangani Newcastle-jirri najing. Paj-parni yalangka-ma-lu kangani, karrawarra, ngarin-ma.

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Nyamu-lu wirnan-ma yanani murlangkurra-ma kaarniinkarra yard-ngurlu yalangurlu. Yuwanani ngulu yard ‘em up. Drover-lu-ma-lu kangani na. Ngayiny-ma-yi-rla karu-ma waruk karrinyani Nimarra-yayi-ma. Nyawa-ma Leah-wu-ma ngamayi-ma. Smoky Saville, ngumparna nyanunyku. Kangani ngulu ngarin-ma karrawarra. Jeya, buluman-ma. Wirnan ngulu kanya Dajarrangkurra. Larrpa-ma. Nyawa ngurra larrpa-nginyi ngulu karrinyani, Afghan-walija. Ngurnayinangulu yanani liwurrap murlangkurra-ma. Kilpukut panani ngu, Walyjingku-ma, manani nguyina marlurluka-wu. ‘Mantalu,’ kuyarniny kaarrany kanyjuliyit ngulu yanani. Jayingani ngungantipa. Ngayu ngurna nguyi. Ngantipa yapayapa ngurnayinangulu-rla kirliwirringi, nyamu-wula kamparnani jiwijiwirrik kuya. Ngurra-ngurlu kanyjurra yalangurlung, ngantipanguny. Nyarrulu-ma murlangka-kata-lu karrinyani. Afghan. Kankuliyit kaarniin ngayiny-ju-ma kawurlu-lu-ma, Palyung na. Palyung Afghan. Ngurla-nyanta karrinya nyanuny-ja na marlukany-ja yaluwuny-ja, ngayiny-ma kapuku-ma Mayawi-ma. Kangani ngu murlangkurra, Palyung-kulu-ma. Karrinyani ngulu murrkun na murlangka-ma. Karrinyani ngulu tanku-ma nyawama kangani Wyndam-nginyi-ma. Murlangkurrama nyawa-ma-wuliny-pa kujarra-kari-wu-ma. Yalanginyi-ma nguwula yanani wart kankula, yukwip-jawung-parni. Yukwip-kaji jarrwalut. Wal marntaj Nangari.

CHAPTER 6: THE WAVE HILL SETTLEMENT

Sarli Mahomet with his camels on Inverway Station. (Photo: Pat and Peg Underwood collection).

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wo Afghans used to live here. I saw them when I was a child, not too small. They were called Walyji and Ajarraman. We used to go and scrounge food from them along with Theresa Yibwoin (whose mother Amy Ngalngarri worked for the Afghans) and her group of friends. We would come begging from them here. Others used to work for them here. A half-sister of mine and Minnie Panyawuk used to look after the goats. She used to milk the goats at the camp for the two Afghans. That place on the west side where the pickets are. The drovers used to live there. Charlie Swan and his mates. Charlie Swan, Smoky Saville (he was called Jangari) and Benny Parraparra — all men who have since passed away. He was called Ngartarinypa. The drovers used to live there, here on the eastside. They would take the cattle to sell east in Dajarra. They used to take them to Mt Isa in the old days, and Newcastle Waters. Actually, they didn’t take them to Newcastle Waters. They used to take the cattle straight through there east (to Queensland). They would go from the cattle yards and sell them up in the east. They would yard them up. Then the drovers would take them. My daughter who has passed away used to work

for them. This was Leah Leaman’s mother. Smoky Saville was her husband. They took the cattle east to Queensland to sell in Dajarra. This was a long time ago. The Afghans used to live here a long time ago. We used to come here and ask them for food. Walyji would kill a goat, and he would give it to the old men (who used to live at the Compound). ‘You mob take it,’ he would say as they came from where they camped in the river bed. He would give it to us too. When the two of them cooked the meat, we used to give them cooked bread made with goat’s milk and sugar that we’d made down there at our camp (in the river bed). An Afghan called Sarli Palyung (Sarli Mahomet) also used to live up in the east (at Inverway Station). My sister (Elsie Mayawi Nanaku) was married to Palyung. She used to stay with that old Afghan man (at Inverway). Palyung used to bring her here (to Wave Hill). The three (Afghans) used to stay here then and (another Afghan) used to bring stores from Wyndam to the other two (Afghans). Then (Palyung and Mayawi) would go back (to Inverway with their stores) on camels. There were lots of camels about then. That’s all, Felicity.

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Killing Halal Way for the Afghans Ronnie Wavehill translated by Erika Charola and Ronnie Wavehill

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u, marntaj, jala-ma-rna-nga malu jaru-ma nyila-ma kartipa nyamu karrinyani murlangka Afghan kartipa-ma nyila-ma yini-ma Afghan marluka jintaku Walyjiwalyji-warla ngana-wayi? Walyji-warla-karta ngurnalu tal pani nyangana yini-ma nyantu-ma Walyjiwalyji. Murlangurlu-ma yawarta nyanuny kaarniin mijelp yawarta ngurla jarrwa-lu-rningan yawarta-ma paddock-kula karrinyani. Yani ngu yawarta-ma warrkuj mani salt-trough-kula, ngurla bridle yuwani. Kanya ngu tartartap parnnga ngurla yuwani, jalngak waninya. Kaarnirra nyawa yani ngu Jurnarni-ma kaarnimpa Jinparrak-jirri, tirrk karlarniinkarra wanyarri-la. Nyanuny-parni ngurla lead yawarta tirrkkarra-wu sulky-wu nyampa tartartap-ku tirrk mani ngu kaarnirra yani ngu. ‘Nyampa-wu-rla, marluka? Waku?’ ‘Waku ngurna yani ngarin-ku nyangurla-warla.’ ‘Lawara jalarnima, kaput wart yanta.’ ‘Ngurnangku marnana marluka nyununy kaput-ma nyamu-n-nga parru ngarin nyila karrwa-yi liwart, ngayiny-parni ngurna-rla ngirlkirri kataj parru; ngayiny yumi ngurnangku marnana.’ ‘Yuu marntaj ngurnangku ngarrka manana nyununy-ma yumi-ma nyamu-nnga yanku ngun kataj parru ngirlkirri, yalanginyi ngun-nga ngarlu ngarin-ma. Nyamu-n-nga parru, yuwayi.’ ‘Yijarni, marntaj,’ kuya. Ngurla wart yanana karlarra, karlarra jalngak yawarta-la jalngak, yalarniny yani ngu karlangkarla Jurnarni-mayin murlangkurra. Yawarta ngu purruly kiyani, tirrip karrinya ngu. Kaputkaput-ma yawarta nyila-rni ngulu karrinyani

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wuraliny salt-trough-kula all round ngulu karrinyani yalanginyi-ma warrkuj mani yawartama salt-trough-kula-wu warrkuj … kanya ngu tartartap sulky-ngkurra. Sulky-ngka yuwani ngu hookem on-karra jalngak nyantu-ma. Walik yani ngu kaarniin ngayirra crossing-mayin kaarnirra, nyawa kaarnirra, nyarrulu-ma kamparri-la marni nyila marluka-yayi-ma. ‘Ayi, kutirni.’ Ngulu yani yard-jirri, nyila-ma kalpuman-ku ngurla marni, ‘Kutirni nyila-ma ngurla kartipa-ma Afghan ngurna-rla-nga liwart karru.’ ‘Nyampa-wu-rla liwart?’ ‘Nguyi marni. Nyanuny ngurla yumi, nyamu-rli-nga turlwak parru, nyila-ma-rla ngirlkirri-ma kataj parru, kuyanginyi-warla ngarlu-ma-nga, nyila-ma ngarin-ma.’ ‘Wayi? Marntaj, kula-n nyuntu-ma kalpuman ngurnangku marnana ngayu-ma kalpuman, parrurlaa turlwak marntaj nyila-ma-nga ngurna-rla malu ngayu. Kuyangku-nga ngarina manku kirli, nyila meat-house there.’ ‘Wayi,’ kula-rla marni marluka-yayi-ma marntaj. Turlwak ngulu pani. Nyila-ma-lu wajalwajal pani marntaj. Nyantu-ma karlayin karlayin, nyanawu meat-cart partapartaj-kaji-wu wheelbarrow, wheel-jawung, kujarra wheel-jawung, pushem ngurla yuwani kayirra, wartayip-jirri, kankula hookem-up-karra yuwani ngulu. Nyantu-ma karlarniin karlampa imin tuwa na. Tuwa-warla yani ngu karlarniin karlarniin karlarniin karlarniin paraj punya kartipa nyila.

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Steven Long and Ronnie Wavehill stand at the site of the old Afghan store. The hill is now a focal point for the local church. (Photo: Brenda L Croft 2014)

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es, alright. Today I’ll tell you a story about one kartiya who lived here at the Settlement. He was an Afghan, that kartipa, and we called him Walyjiwalyji. Whatever his name was, we called him Walyjiwalyji. One day he once took his horse east to the station. He had a big mob of horses here in a paddock. One day he took one from the salt trough and put a bridle on it. He led it out, put a saddle on it and got on. Riding past Jurnarni he went to Jinparrak and tied the horse up at the bauhinia tree to the west. He led it over to secure it along with the buggy for transporting things, and went back east on foot. ‘What’s up, old man?’ they greeted him. ‘Nothing much, I’ve come for some beef. When could I get some?’ ‘Nothing today. Come back again tomorrow!’ The Afghan continued, ‘I just want your boss to know that when you’re ready to kill that animal tomorrow, keep it for me and I’ll cut the throat according to my law.’ ‘Yes alright. I understand your law. You cut the throat, and then you can eat the meat, as long as you’ve killed it like that, yes.’ ‘Right, okay,’ they agreed. He went back west, got on his horse and from there rode it down past Jurnarni and back here. He released the horse and went to sleep. Early the

next morning, the horses were still there around the salt trough. He caught one, led it over to the buggy, hooked it up, and got up onto the horse. He went around the bottom there to the east where the crossing is, where that old man who’s passed away (Vincent Lingiari) talked to his people. ‘Ah, wait on.’ Back at the station they went to the yard and that other bloke talked to his boss about the Afghan, ‘Wait on. I’ll wait for the Afghan to do this.’ ‘Wait? What for?’ said the boss. ‘He asked me to. According to his law, the throat has to be cut when it’s killed, and only after that is it okay for him to eat the meat.’ ‘Really? Well you’re not the boss, and I’m telling you as the boss we’re going to shoot it and that’s it. I’ll talk to him. He can get meat that’s ready there in the meat house.’ ‘If you say so.’ The meat worker didn’t talk back to him. That was it. So they shot the animal and sliced up the meat. He took it from the west with the meat cart. They used it to load up everything; it was like a wheelbarrow but with two wheels. He pushed it north calling out, and they hung the meat. The Afghan coming up along the western side arrived then and spotted the meat worker.

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‘Wali, nyampawu-rla?’ ‘Waku, ngarina!’ kuya. ‘Aaa ngunta pani turlwak larrpa-rni.’ ‘Nn nn,’ kartiya-ma-rla marni. ‘Nyila kankarra manta, kirli nyampanyampa-n-nga manku nyuntu quarter or rump, pirntii nyampa, chuck … ’ nyilarniny kartipa-wu beef. Ngurla marni kartipa-ma punyu. ‘Nn nn, kula-rna manku, ngurna wart yanana.’ Wart karlarra nyawa yani ngu, karlarra sulky-ngka partaj. Kartipa-luma yalungku-ma karrap nyangana karlangkarla nyawa. Marluka-yayi-lu-ma, marluka-yayi ngu yangki pani. ‘Nyampawu-ja-rla nyila kartipa?’ ‘Ngurnangku marni, nyanuny yumi-ma nyamun-nga parra nyantu ngirlkirri kataj yalanginyi-ma nganyja-ma-nga nyila-ma wart yanana ngu.’ Kaarniin yani ngu murlangkurra yawarta purruly kiyani ngu. Wart yani ngu walyak. Marntaj.

‘Hello, what’s up?’ they asked the Afghan. ‘Nothing, it’s about the beef! Did you kill it a while ago?’ ‘Nah. Go in there. It’s ready, whatever cut you want: a quarter, or rump, rib bone, anything, chuck steak … ’ the beef was ready to go. The Afghan replied calmly. ‘Nah, I can’t take it. I’ll have to go back.’ And he went back to the west, up onto his buggy and the kartipa watched him go. He asked his offsider, that old man who’s since passed, ‘What’s wrong with that fella?’ ‘I told you, according to his law, when you kill the animal, you have to cut the throat and after that it’s okay to eat. That’s why he’s gone back.’ The Afghan came back to the Settlement, let his horse go and went back inside. That’s all for that story.

Other Accounts of Settlement Characters Felicity Meakins and Erika Charola In these stories, Violet Wadrill, Topsy Dodd and Ronnie Wavehill discuss three Afghan storekeepers. Although Afghans are credited with bringing camels to the area, the animals were used well before Afghan cameleers arrived in Gurindji country, for example, Nat Buchanan commonly used camels in droving and his explorations of areas south of Wave Hill. Nonetheless, camels are strongly associated with the Afghan storekeepers who came later, although they were using trucks by the time of the events recounted here. Gurindji called the two storekeepers at the Wave Hill Welfare Settlement Ajarraman and Walyjiwalyji. The most extensive kartiya reference to the Afghan storekeepers at Wave Hill comes from AS Bingle’s memoirs. Bingle was General Pastoral Manager of the Vestey properties from 1937 to 1956.2 He calls the Afghans Adromin Khan (also called Androman in other accounts) and Malang. Adromin Khan is likely to be Wadrill’s Ajarraman and Malang is probably Walyjiwalyiji. Walyjiwalyji may have been a nickname derived

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from a Gurindji word walyjawalyja, which means ‘hat’, perhaps in reference to his turban. Another word commonly used by Gurindji elders for Afghans is mutura, which is the word used for a ceremonial headdress and for the crest of the spinifex pigeon. Bingle says of the Afghans: Adromin Khan, an Afghan, who kept a store at Wave Hill, about 250 miles west of Newcastle Waters, ran his business on a similar line to Max Schober [who was the store manager at Newcastle Waters]. Earlier Khan had worked a camel train between Wyndam and many of the stations which required their merchandise to be lifted from Wyndam to a selected destination. When Khan and his assistant Malang, gave up working the camel trains they settled down to store keeping. Like Schober, they financed many drovers. Early in World War II they and Schober came under my supervision, as I had to vouch for the food stuffs they put into the stores to help these drovers.3

In Bingle’s account, Adromin was quite wealthy. Bingle tells a story of when Adromin came to him for financial advice. Adromin had £5,000 of

CHAPTER 6: THE WAVE HILL SETTLEMENT

A station camel team taking wire to a fence line on Wave Hill Station on 9 September 1921. (Photo: Vestey collection, courtesy of CDU Library)

savings which he kept in a boot box at the Wave Hill store. Bingle suggested that he bank the money in Cloncurry, where Adromin owned two houses. Later he withdrew the money when he went to India and Afghanistan.4 In Wadrill’s story she describes herself as a young girl. Indeed, she was born in 1942, which seems to be around the time the Afghans were operating the stores. Berndt and Berndt report that in 1944– 45, when they were conducting a survey of the Aboriginal population of the stations in the Victoria River District, the store at Wave Hill Settlement was run by Afghans.5 In Stevens’s book, the store at Wave Hill Settlement was established slightly later, in 1947, shortly after Adromin Khan turned his forty camels loose in the remote Kimberley,6 but this account also misidentified an Afghan in a photograph as Adromin Khan,7 so it is unlikely that this account is correct. In fact, the store may have been opened as early as 1929.8 In any case, it was definitely in operation in the mid to late 1940s. Other references to the Afghan-run store at this time include the accounts of Jack Gallagher (Calico) Jangari from Pigeon Hole who was born around 1910 and worked as a drover on Wave Hill Station. Jack says that he camped at the Aboriginal camp near the store after the end of World War II in late 1945.9 In 1950, Adromin Khan left from Darwin airport for his home city of Peshawar. He was 78 years old.10

He returned only eleven weeks later, disillusioned.11 Adromin had visited his distant relatives who were living in a mud hut when they stole three of his best shirts. He died in Alice Springs, leaving £12,000 to his friends.12 No other mention of Walyjiwalyji or Malang can be found in the historical record beyond Bingle, although a Mallum Khan is recorded as having worked at Willeroo Station in the mid-1930s.13 Tenders were invited for managing the Wave Hill store in February 195114 and Owen Cummins, notorious for early massacres in the district, took over as store manager until he died at the store in 1953 (see Chapter 3, ‘Other Reported Accounts of Conflict’). The Afghan operating the store at Inverway Station is referred to as Sarli Mahomet Palyung by Violet Wadrill.15 The nickname, Palyung, given to him by Gurindji, means ‘receding hairline’, which no doubt described some striking balding. Sarli Mahomet was running this store slightly earlier than Adromin Khan. The Wave Hill Police Journal mentions a Sallie Mahomet on 1 September 1932, 19 January 1937 and 13 April 1948.16 He is also mentioned as having lost twenty-six of his camel team while crossing the Murranji Track due to a type of herbage that was poisonous to camels. Mahomet is also referred to in 1947 by Patrol Officer G Sweeney in his patrol of cattle stations, including Inverway.17 Lyn Riddett also refers to an Afghan at Inverway in 1938 or 1939, but does not name him.18

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1970s, Gurindji stockman were observed to use Arabic blessings when slaughtering cattle.21 It is also likely that they were held in higher esteem than the white pastoralists because the Afghans respected the Gurindji’s right to their country, did not drink and, where they had Aboriginal wives, did not take them forcibly.

Violet Wadrill says that Mahomet was married to her father’s brother’s daughter, Elsie Mayawi Nanaku. They had one child, Bandy Ripnga, who died with no descendants. It must be noted that it is unlikely that the Mahomet of Inverway Station is the same Sarli Mahomet who famously made Robyn Davidson’s saddle for her trek across the Western Desert described in Tracks (1977). A biography of this cameleer is given by Ciglar19 which makes no mention of Inverway Station, suggesting they are two different people. Lexie Simmons, the wife of George Bates who managed Mt Sanford outstation, also recalls a Sarli Mahomet at Wichalina Station in the northern part of South Australia. He loaned her a black stallion to ride for the day when she was visiting.20 He is likely to be the latter Mahomet.

Graffiti on bores on the Murranji Track. (Lewis collection)

Gurindji people had a high opinion of the Afghans. A number of Gurindji people such as Theresa Yibwoin’s mother Amy Ngalngarri used to work for the Afghans. As discussed in Ronnie Wavehill’s story, Gurindji people respected their practices such as methods for slaughtering animals, most probably because they were spiritually-based practices. Indeed, even in the

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The other men mentioned in Violet Wadrill and Topsy Dodd Ngarnjal’s stories are the drovers who used to camp near the Afghan store at Wave Hill settlement. Since Nat Buchanan and Sam Croker first blazed a stock route from Wave Hill through to Queensland in July 1886,22 the Murranji Track, drovers were commonly stationed in the area. The Murranji Track is named after a significant waterhole on Mudburra country. One of the drovers mentioned by Wadrill and Ngarnjal, Charlie Swan, is reported to have lost 20 head of cattle on the Murranji in 1937.23 Ngarnjal’s allusion to Swan’s reputation with young Gurindji women is supported by graffiti recorded by Darrell Lewis on a bore on the Murranji Track. Smokey Saville’s name also appears on a bore on the Murranji Track. He had Aboriginal and European ancestry and was from Queensland. Saville was raised by Swan and married to Rosie Nimarra (John and Leah Leaman’s mother). Saville and Nimarra did not have any children together. No trace of Benny Parraparra, who is mentioned by Wadrill, can be found in the records.

CHAPTER 7

Early Policemen and Trackers Recording information about Bow Hills Police Station at the grave of Frank Keating, a policeman who died at the Bow Hills Police Station in 1916. (Photo: Penny Smith 2014)

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Bow Hills Police Station: Police and Trackers Jimmy Manngayarri translated by Felicity Meakins, Ronnie Wavehill and Banjo Ryan

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artiya-lu policeman-tu-ma nguyini nyawa-ma tipitkarra manani taiimap dragim. Tartartap nguyini kanya, tartartap nguyina kanya. Tartartapwarla big-chain-jawung-ma karnti-ka tipit. Tipit karnti-ka-ma policeman-tu-ma. Tipit. Na beltim kartapun beltim-parla. Beltim-ma warapikma luwanu-ma karlwarra-ma, kula kalu-warla nyampa-warla kungulu-ma kuyangka-ma running. Kuya-ngka-ma wangani wangani jurlimap. Kuya kalurirrp-tu-ma taiimap mani, policeman murnungku-la-ma. Taiimap wangani jurlimap. Big mob of dogs oh big dog olabat. Wanganima. Yaluny-warla katurl-ma nyawa-ma tearimap dijei ola-ran leg-ma. Jurlimap big mob of dogs, baitim taiimap-jirri-ma. I kudn’t, kaan rarraj najing wangani bin baitim bobaga taiimap-jirri, tirrk-jirri, tirrk-jirri. Kaan ranawei najing imin wuukarra. Wuukarrayal karrinyani bullet-ku. Nyamu-nga rarraj-ma yanta ngaja turlwak parra. Wal imin labta jidan kuya-rni, wanyji-wu. Namata hau imin ged a hiding kunguluk beltim luwanani burrum luwanup-ma warawarapik-ma. Policeman-ku-ma nyampayirla-lu-rla kuni manani. Nyampa-warla-rla kuni manani kamparrijangkulu-ma ngumpin-tu-ma — ma, karrwuring. Karrwuring ngulu-rla kuni-ma manani. Kuni-ma ngulu-rla karrwuring manani policeman-ku-ma. Karrwuring yawu. Waniya dei bin oldei kuni olabat bin oldei nouim oh nyawa-ma yanana. Nekstaim ngulu kuni manani wen dei gu. Warampurr-u taitaiimap ngulu-nyunu manani.

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Kuni-ma taiimap warampurr-u. Ah darran ai don oldei nouim na, warampurr-u-ma blanga policeman-karta-ma. Policeman-tu-warla nguyini tirrkkarra manani. Tirrkkarra olataim oh. Policeman bin oldei jurlimap eni kartiya. Kartiya imin oldei tok policeman, ‘Wen ai gedawei darran wanwankaj ngumpin, putim in a dry gully, turlk parrayinangkulu.’ Turlk, policeman bin yunpurr, neba bin traina saibim laif. Imin level langa kartiya, jurlimap. Dat wei no gud brobli. Dat kartiya olabat dijan ah namata. Dei bin nakap wen ai was dat big na. Darrei na wal dei bin nakap dij jutimbat karaj na, wen dei bin habim ebri ngumpin dijei na langa Wave Hill. An langa Ord River na. Dats da tupleis bin habim ngumpin yu nou bigmob, Ord River an Wave Hill. Kurlpap na kurlpap na yuwani murlangka Wave Hill-la Ord River-la kurlpap. Kurlpap yuwani kartiya-lu-ma. No policeman bin raiding al oba na. Gu ebriweya garram hors. Garra hors, jamtaim garra hors bolouimap lukaran ebri krik. Raitran lukaran wijei olabat. Klinimat, pujimat. Hantimat jambala jutim. Namata living langa buj. Jambala im jutimbat darrei jambala wartuj yani. Wartuj yani turlakap. Jutim, turlakap, yu tok jutim wal wi kalim turlakap. Binijap weya enibodi don jiim.

CHAPTER 7: EARLY POLICEMEN AND TRACKERS

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he policeman at Bow Hills used to tie Aboriginal people up. He would drag them along to the police station by chains and secure them to a tree. The policeman would chain them to a tree. Then he used to beat them. He beat them so badly that they couldn’t get away and there’d be blood everywhere. That’s when they’d set the dogs on them. The policeman tied them up together by circling the tree. He chained them up and then set the dogs on them. There were a lot of dogs. The dogs tore at their legs. He set the dogs on them and they ripped into them while they were tied up. They couldn’t get away — the dogs bit them while they were tied up. They couldn’t run away because they were terrified. They were terrified of bullets. If they’d tried to run away, he would have shot them. So they had no choice but to stay there just to stay alive. This was despite being beaten to the point of bleeding. Aboriginal people in those days dreamed about the policeman. If they dreamt about black bream, they knew the police were coming for them. The black bream was a signal that the police were coming. Another dream they would have would be about being tied with snake vine. The dream about the snake vine was also a signal that the policeman was coming. But it would be the policeman who would be tying them up instead. People were always being tied up in those days. The police also used to encourage other kartiya.

The police would tell other kartiya, ‘When you round up blackfellas who are no good to you, put them in a dry gully and shoot them.’ The police supported the kartiya in performing these crimes — they didn’t try to help the ngumpin. The police were just like other kartiya, one encouraging the other. That time was horrendous. A lot of it stopped it when I was bigger. At least the kartiya stopped shooting people on Limbunya. That changed when a lot of blackfellas started working on Wave Hill Station and on Ord River Station. Those were the two places that had a lot of Aboriginal workers — Ord River and Wave Hill. They rounded up people to work on Wave Hill and Ord River. There were policemen patrolling on horseback everywhere looking for strays. They went all over the place. They went around with their horses following escapees, looking in every creek. They looked everywhere for them and cleared them out of those areas. They chased some away and shot others, even if they were living in the bush. Some they shot and hid the bodies in the bush. They were killed where people couldn’t see them.

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George Sambo explains how policemen chained Aboriginal men to the bloodwood tree. (Photo: Penny Smith 2014)

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The old yards which are the only remains of Bow Hills Police Station. (Photo: Brenda L Croft 2014)

Lungaj im habim olabat boi dei jouim dat kantri an policeman an dat olabat boi. Police boi blanganta im turlakap olabat ngumpit too. Police boi-luma-yina turlakap pani ngumpin-ma. Yu nou i neba trai-nta stopim yu nou policeman jintaku police boi-lu. No imin mate langa im olawei. Kilim munpaka dat ngumpin, binijimap. Brumby olabat bin kilim jeya na langa Ord River. An naja naja jirribala jeya wanbala langa Rosewood Janama. Jangala jeya langa Brumby na langa Ord River. Dat meni boi. Hiya na olabat Nim, Nim an ol Nipper. Dat meni pipul — wan tu jirri bo faib six seven, seven boi bin lib langa kartiya binijimap. An nekswan bin nouim na. Dei bin kilim munpaka na, darran olabat. Wen ai bin oldei gu, policeman bin oldei ledimgu holidei na gu langa buj na, laikajat taim na dei bin oldei kilim na munpaka na. Kilim darran whatsitname karaj.

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The police had black trackers who showed them the country. The black trackers also shot people. The police trackers shot their own people. The trackers didn’t try to stop the policemen from what they were doing. No, they were mates with the police. People caught up with them later and killed them with sorcery. A whole mob of people killed a tracker at Brumby Plains, Ord River. And another three — one at Rosewood who was a Janama. The one killed at Brumby Plains at Ord River was a Jangala. Old Deagan Talta Tiger. Those were the trackers — and Nim and Nipper on Limbunya. Seven of them lived among kartiya and helped them with the killings. And people remembered and they killed them with sorcery — sent a kadaitcha to get revenge. When the police let them go for a break, that’s when other blackfellas used to kill the traitors.

CHAPTER 7: EARLY POLICEMEN AND TRACKERS

Bow Hills Police Station: Mounted Constable MacDonald Peanut Pontiari translated by Felicity Meakins

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wo Aboriginal men had killed a bullock at Pigeon Hole. The Pigeon Hole manager saw the bones and reported the two men. MacDonald, the policeman, was summoned and brought the two men from Pigeon Hole to Bow Hills Police Station. They were made to walk the eighty kilometres behind MacDonald’s horse, chained together by their necks. They were then chained to a bloodwood tree at Bow Hills Police Station, again by their necks, like dogs. Unbeknownst to MacDonald, one of the prisoners found a horse nail on the ground and tried to pick the lock holding the chain around the other prisoner’s neck. But the horse nail broke inside the lock and jammed it. In the meantime, MacDonald decided that the prisoners would be freed and made to work as a punishment. He sent Charcoal, a tracker, with a key for the lock to release them. Charcoal tried to unlock them but the lock was jammed. Charcoal asked one of the prisoners what was wrong with the lock and he confessed that the other prisoner had tried to pick the lock with a horse nail. Charcoal knew the prisoners were in trouble. He took the key back to MacDonald and told him that the key didn’t work. MacDonald was puzzled because he thought it was the right key, so he went over to the prisoners himself. The prisoners confessed that they’d jammed the lock trying to escape. MacDonald was furious. He wanted to shoot them but the other policeman, Frank Keating, convinced him to just give them a hiding.

So MacDonald cut the chains off the prisoners with some bolt cutters, got the handle of a mattock and beat them until they were begging for mercy. He broke the mattock handle in the process and so went to the river to cut another stick. He continued beating them until they were half-dead. MacDonald then chained them by their necks again and walked them all the way to Katherine (around five hundred kilometres) together with Charcoal. They were then put on a train and sent to Darwin to be tried for cattle killing. The other policemen, Frank Keating took sick, and died.

Peanut Pontiari describes the brutality of MacDonald at Bow Hills Police Station. (Photo: Penny Smith 2014)

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Establishment of Police Stations Felicity Meakins Bow Hills Police Station was established in 1913 just north of the original Wave Hill Station to quell the violence in the southern Victoria River District area. In general, however, the police acted on behalf of the pastorals and little protection was afforded the Gurindji, Malngin and Bilinarra people of the area. Jimmy Manngayarri showed historian Minoru Hokari a bloodwood tree where Aboriginal people were chained up and shot by police.1 Pontiari’s father, Bob Walyawuny Jungurra, worked at Bow Hills Police Station for Mounted Constable Frank Keating, second in charge of the station. The head policeman was MacDonald and Pontiari’s jawiji (mother’s father), Charcoal

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Pirtirtkunyu Jampin, was his ‘police boy’. Frank Keating was stationed at Bow Hills from June 1916 until his death there on 5 November 19162 and was buried there.3 After his death, the station was moved to the current site and renamed Wave Hill Police Station. At that time, it was close to the original site of Wave Hill Station at Lipanangku. The police continued to employ trackers at Wave Hill Police Station (originally Leo and Sambo, then Major, Vincent and Dick, see the next story). Aboriginal people, mostly employees and their elderly and infirm relatives, lived near the police station and were provided with food, as described in Chapter 6 in ‘Living in the Victoria River Bed’.

CHAPTER 7: EARLY POLICEMEN AND TRACKERS

Rawuyarri (Smiler, The Black Tracker) Dandy Danbayarri translated by Erika Charola, Dandy Danbayarri and Ronnie Wavehill

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ala-ma ngurnangku yurrk yuwarru jawiji, larrpa-nginyi, nyamu-rna karrinyani yapawurru ngayu-ma. Kula yapakaru properly, jangkarni-piya, rarrarraj-kaji ngurna pina. Nyamu-lu marlarluka karrinyani nyawa kayirra, police station-ta. Nyila-ma ngajik-parni police station-ma kayirra, kayirra, oldbala road Pawulyjila karlakarlarnimpal nyamu-lu camp karrinyani lurtju-ngka. Kayiliyarra-nginyi Marlarr. Yapakaru, kurlaniinkarra na marlarluka-malu karrinyani, ngayiny jaju, ngayiny ngumparna, yirrap nguyilu nguyilu karrinyani yalangka marlarluka. Ngana-rla jintara-kari-ma Kujnga im Jangala, ngulu karrinyani yalangka marlarlukama. Ngulu karrinyani, murnungku boy ngulu karrinyani, ngurra-ngka, yirrap-kula-ma ngulu karrinyani kayirnimpal police-station-nginyi. Tracker kutij nyamu-lu karrinyani nyila ngumpinma. Im name Rawuyarri, nyantu karrinyani murnungku-la waruk murla. Nguwula karrinyani, ngayiny ngaji, kutirni karru-rra, yini-ma ngurna nyurrun mani. Only Rawuyarri now, wankaj, kuliyan, kuliyan karrinyani nyila ngumpin-ma. Ngurla karrinyani murnungku-ma yini-ma, Teddy Riley, nyanuny-ja-ma waruk ngu karrinyani, nyilama.

T

oday I’m going to tell you a story, jawiji, from a long time ago, when I was little. Not really small; I could already run. It was from the time when old people used to camp to the north here by the police station. It’s still there to the north, that police station, on the old road near Pawulyji. People had a camp there on the western side, on the sandbank. Further to the north there’s Marlarr. I was a little kid, and the old people lived to the south there: my granny, my brother-in-law, and another mob of old people, my relatives, used to live there. Another one is Kujnga, Jangala — his mob were there too. They all lived there, and there were police boys living there too. They were staying on the northern side of the police station. One tracker who was working there was Rawuyarri. He and a man that I call dad. His name … hang on I’ll get that name … I can’t think of it. I only remember Rawuyarri’s name and he was a no-good character. He was nasty. He was working alongside a policeman named Teddy Riley. He was working under him.

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Ngulu kangani ngarin karlayin drover-lu-ma, karlayin-nginyi-lu, Wyndham-nginyi, nomo Wyndham-nginyi, karlarra nyawa, karlayin kangani, bulug-ma Flora Valley-nginyi, Nicholsonnginyi, drover that ngumpin. Kanya kankayit murla, karlarniin, kurlayarra, nyawa-rni wurrumuma, kurlayarra Mucka-mayin through kankuliyit nyawa na Nero-mayin, kankula murlarniny past. Kankula karrayarra murla, kankula partaj, Tank Kelly-mayin-parla kangani ngulu. Ngulu-nyunu Fourteen, ngulu-nyunu kartiya-lu kuli nyanya, nguwula-nyunu kartiya-lu nyanuny-ju, droverboss-ju, nguyinangkulu, ngulu-nyunu pani, wart pani, yuwart na pani, yangkarra, marntaj. Im punyu, youngbala boy, youngbala-ma jangkarnipiya, karrayil-piya. ‘Marntaj yanta, kula-rnangku kayi parru karrawarrak Queensland-jirri. Ngurna yanana lurrpu na.’ ‘Yanta, marntaj yanta!’ ngurla marni kartiya-ma. Rollem up-kari mani yununy nyanuny, marntaj. Warrij, kaarrayin yani, kankuliyit road-parni yanani, jamana yanani, jamana, yani, Croker, jawurruk, Croker Spring, karlangkarla Jewell Yard-mayin yani kankula, Five Mile jawurruk, kankula partaj, kankuliyit, Tank Kelly-mayin, now yard-mayin now, oldbala marru-mayin, kaarnimpal yani, kula karrinya marru yalangka-ma yet. Purrp now, ngurnalu kaarrangkarra jidan na karrinya. Only murlangkurra, marlarluka nguyina tuwa, ngayiny-ku ngumparna-nganyjuk, Jangalawalija, Janama, Jangari, Jurlama ngulu karrinyani, tuwa nguyina.

‘Kutikuti-kata, nyamu-rnalu manku mangarri.’ Murnungku-lu nyamu-ngantipa jayingku mangarri, ration ngulu manani marlarluka-luma police-station-ta mangarri-ma government mangarri. Marlarluka-lu-ma yalurra-lu-ma. ‘Kaput ngurnalu manku, mangarri-ma ngun yanku tanku-yawung.’ ‘Yu!’ ‘Karra marntaj.’ Tirrip karrinya. Rawuyarri-lu ngu yani, nyila-ma Rawuyarrima. Yanani kalurirrp tu, police station-ngurlu Rawuyarri-ma ngurla ma. ‘Ngana-rla nyila ngumpin,’ nyantu-ma call out-nginyi. ‘Wayi?’ ‘Wanyji-ngarna ngun nyuntu.’ ‘Ngayu-ma-rna karlayin-nginyi.’ ‘Wayi-n nungkiying?’ ‘Nungkiying ngurnanyjurra.’ ‘Aa marntaj. Nyangurla-n yanku?’ ‘Kutirni, ngurna tanku-murlung, mangarri nyamuyilu jayingku.’ ‘Yu kutirni karra, liwart, nyamu-rnalu mangarri marlarluka-lu-ma,’ Ngurla marni. Jutuk na ngurla nyanya Rawuyarri-ma. ‘Wayi-ngku pina yalungku murnungku-ma?’ ‘Lawara, ngurna nyangku.’ ‘Wal, kuyangku nyangku-rlaa. Yanku-rli na. Kilka yuwarra wapawapa – wearem.’ Kurlarra kanya Rawuyarri-lu-ma.

‘Aa nyawa-ma-rna!’ kartipa-lu nguwula-nyunu kuli pani, ‘Nguyi yuwart pani.’

‘Yanku-rli, murnungku, ngurnangkuwula wiit jayingku.’ Ngulu yani.

‘Yea marntaj.’

‘Murlangka-ma liwart karra. Ngurna nyangku murnungku-ma.’ Ngurla yani murnungku-wu. ‘Onebala ngumpin here kuli-nginyi, drover boy.’

‘Wanyji-ngarna?’ ‘Nyawa-ma-rna karlayin-nginyi.’ ‘Yaa marntaj karra murlangka,’ ngulu-rla marni punyu. Nungkiying, jarrakap ngulu-rla marnani, nungkiying ngulu-rla marni. Nyininy nguyina marnani Nyininy. Ngulu pina nyila marlarlukama yirrap-ma, ngulu-rla ngarrka manani. Ngulu karrwarni.

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‘Wayi? Wanyji-ngurlu yani?’ ‘Fourteen-ngurlu yanani jamana ngu yani footwalk, yeah jamana ngu yani.’ Ngurla yani. ‘Hello! Hello,’ ngurla marni.’What wrong?’ ‘Nguja-nyunu kartiya-lu fight pani. Nguyi yuwart na pani,’ ngurla murnungku-wu.

CHAPTER 7: EARLY POLICEMEN AND TRACKERS

They used drove cattle eastwards, from the west, not quite Wyndham, but west of here. They would drive cattle from Flora Valley, or from Nicholson. There was a drover, and he came down from that higher country, following the stock route that runs across the south; he took this same road which comes past Mucka and Nero Yards before passing by here (Kalkaringi). Then they would go along the east, past Kelly. It was at Number 14 Bore that one kartiya, this drover boss, had an argument with his ngumpin stock worker. They had a fight and he told him to leave; he sent him back. He was a good bloke, that young man, but not that young; he was close to middle-age. He told his boss, ‘It’s okay, you can keep going. I’m not going to go to Queensland with you, I’m going to go back.’ ‘Yeah, okay. You can go!’ the whitefella told him. He rolled up his swag again and was ready. He set off, coming back from the east. He followed the same road all the way on foot, down to Croker, down to Croker Spring. He went west at Jewell Hole across the yard up north, downhill at Five Mile, up again and down past Kelly. He passed the yard there and the site of the old station (Jinparrak) in the east, but this was at a time before the homestead was built. Then he turned up here, and went to see the old people, my brotherin-law and his relations: Jangala, Janama, Jangari and Jurlama. He went up to them. ‘Hello, it’s me!’ He told how he’d had a fight with the whitefella, ‘He sent me away.’ ‘Yeah, alright,’ they talked. ‘Where are you from?’ ‘I’m from the west.’ ‘Yeah, alright. You can stay here. You’re right.’ They welcomed him and talked about family they had in common. He was speaking to them in Nyininy, which they knew. Those old people acknowledged him and knew his language.

‘We’re getting some food tomorrow. You can take some to have while you’re travelling.’ ‘Yeah, okay.’ ‘Stay here, you’re right.’ They slept there that night. Rawuyarri was there at that time. He went out on patrol from the police station. ‘Whose that ngumpin?’ He called out to them, indicating the visiting drover. ‘Hey?’ ‘Where are you from?’ ‘I’m from over west.’ ‘Are you family?’ ‘Yeah, I’m related to your mob.’ ‘Ah, okay. When are you going back?’ ‘Not just yet. I’ve yet to get food. They’ll bring me some and I’ll leave.’ ‘Yeah, okay, you’re right. Wait until the old people get rations.’ He saw Rawuyarri being straight with him. ‘Does that policeman know you?’ ‘No, I’ll go see him.’ ‘Well, let’s go and see him. I’ll come too. You can get some new clothes to wear.’ Rawuyarri took him off south. ‘Let’s go see this policeman. I’ll introduce you to him.’ They went. ‘Wait here. I’ll see the policeman.’ He went in to see the policeman. ‘I’ve got this one boy here who’s been in a fight.’ ‘Is that right? Where’s he from?’ ‘He’s come back from Number 14 on foot.’ The policeman went out to see the man. ‘Hello! Hello,’ he said to him. ‘What’s up then?’ ‘I had an argument with the kartiya. He told me to leave,’ he told the policeman.

‘Wait on, we’ll give you some food.’ The police used to supply food. The old people used to get food rations at the police station; they got government food there.

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‘Aa.’

Marntaj.

‘I never takem that bullock na, I bin yawartangarna ngayu-ma tumaji. Marntaj ngurna yanku lurrpu.’ ‘Well, marntaj,’ Ngurla marni jutuk na murnungku-ma.

Alright imin waruk. Marlukamarluka ngu karrinya, marluka-ma.

‘Lawara, kula-ja-nyunu pani turlp. Nguyi pani yuwart, nguyi pani nyantu.’ ‘Marntaj.’ ‘Ngurna yanku lurrpu na.’ ‘Yeah marntaj karra. Well you can sit down little while ngurra-ngka karra. You got nungkiying?’ ‘I got nungkiying marlarluka-ma nyila — marntaj.’ ‘Karra-yina. Nothing wrong langa you,’ ngurla marni kuya, punyu. Alright marntaj. Kanya wart na, Rawuyarri-lu-ma. ‘Yanta na,’ ngurla marni kuya. ‘Yanta lurrpu ngurra-ngkurra na. Ngurna waruk karru,’ kuya ngurla marni. Yani. That ngumpin imin go back — kurlarra, kayirra imin go walk back langa marlarluka. Ngu yani murnungku-wu, Rawuyarri, office-jirri. ‘Marluka! That boy bin pull out. Ngu yani rarraj!’ ‘Yeah.’ ‘You can’t lockim-up?’ ‘Kula-rna nyampa ngurla yuwarru,’ murnungku marni punyuk. ‘Kula-rna lockim-up yuwarru. Kula pani tampang kartiya-ma, karru-rra kuyarni. Yubala nungkiying?’ ‘Yeah, nungkiying ngurnalu-rla.’ ‘Well, karru-rra marntaj, karru-rra.’ ‘Ngun-nga yuwarra lockim-up,’ ngurla marni murnungku-ma Rawuyarri-wu. ‘You bin wandi put im lockim-up,’ kuya.

‘Nyampa-ku marni murnungku-wu-ma?’ ‘Lawara, marntaj. Ngurna lurrpu yanku.’ ‘Yu, marntaj karra.’ ‘Kaput, ngurnangku marnana ngayu-ma.’ ‘Yu.’ Tirrip, ngulu marni, marlarluka wearem clothes ngulu yuwani. Kurlarra, ngulu mani nguyina jayinya murnungku-lu mangarri-ma, purrp. Ngulu yani ngurra-ngkurra marlarluka-ma. ‘Ngurnalu jayinya ngungku-nyunu warlayarra nyawa ngungku,’ marntaj jintakujintaku-rni nyawa warlayarra ngulu-rla jayinya mangarri, marntaj. ‘Jangkarni nguyi, marntaj.’ Mangarri takem right through Inverway. Alright, Inverway. Marntaj ngurla, tirrip. ‘Marntaj na karra-lu!’ nguyina marni. ‘Nyawa-marna warrij-parni.’ ‘Ya, marntaj na.’ Nyila jarljarla kanya na marlarluka-wu — marntaj. ‘Mampurra yanta!’ ‘Yeah, marntaj.’ Kanyjurra jawurruk yani pinkapinka kaakaarnimpal. Karnimparra yani, kankarra, kankarra, kankarra Wayil-la jawurruk karlarnuk, karlarnimpal kawirri now. Kayirra yani, kurlarra, karlayarra nganayirla jawurruk — pinka-kari. Well, pinka-kari jawurruk. Kankula partaj; kawirrirni. Kawirri kurlangkurla, yawarra karrinyani half-way. Nagap.

‘Ngaja-yina teasem marnana ngumpin, run-awayyarra-lu-ma. Ngurna-rla-nga manyja ngayu.’

Kayiliin yangkarra na. Timana-yawung. Timanayawung. Ngurla marni murnungku-ma kuya kuranykarra. Ngurla marni murnungku-ma kuyarni kuranykarra. Nguyilu marni yurrk too nguyilu yuwani.

‘Na, karru-rra, marntaj,’ ngurla marni murnungkuma. ‘Yanku-rra wart, karlarra-ma.’

‘Well nyila-ma ngumpin-ma wankaj you know, murnungku!’ ngurla marni kuya.

‘Nah, karru-rra, marntaj.’ Punyu, that murnungkuma punyu.

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CHAPTER 7: EARLY POLICEMEN AND TRACKERS

‘Ah ha.’

Right.

‘I’m not taking those cattle further now. I was a stockman you know. Anyway it’s alright, I’m going back now.’ ‘Well, alright then,’ the policeman being straight with him.

Well, he got back to his work then, while the other man went back to the old people.

‘There was nothing. We didn’t have a punch up. He just sent me away — that was his doing.’

‘What did the policeman say to you? ‘Nothing. Everything’s okay. I’m going back.’ ‘Okay, well you can stay here.’

‘Alright then.’

‘I’ll talk to you tomorrow.’

‘I’ll go back now.’

‘Okay.’

‘You can stay here for a little while. You got family here?’

They camped the night. They talked. The old people gave him clothes to wear. Over to the south, the police distributed the food until it was all done. The old people went back to the camp. ‘We’ve got some tobacco for you … ’ They shared it out. They gave him tobacco and food: all done.

‘I’ve got family, old people. I’m right.’ ‘Well stay with them. You’ve done nothing wrong,’ he told him like that; he was friendly. Alright. Rawuyarri took him back then after that. ‘You can go now,’ he said to him. ‘Go back to the camp, I’m going back to work,’ he told him. He went. That man went back, north to the old people’s camp. Rawuyarri went back to the policeman, back to the office. ‘Sir, that boy pulled out of work. He absconded from his work!’

‘That’s plenty for me, thanks.’ He had supplies to take him right through to Inverway; he was set. We was fine after having slept the night. ‘Okay, look after yourselves,’ he said to them. ‘I’m leaving now.’ ‘Yeah, alright.’ He thanked the old people. Alright.

‘Yeah.’

‘Have a good journey!’

‘You can’t lock him up?’

‘Yeah, will do.’

‘I’ve got nothing to lock him up for,’ the policeman was talking sense. ‘I won’t lock him up. He didn’t kill that whitefella; let him be. You’re related?’

He followed the river down along the east, down a bit then upstream to Wayil and then down again, going west, out onto desert country. He went north a bit and then south again, going west and down onto another river. From there he was still on red soil country, still desert. He went further along the southern side and then he stopped for a rest. He was tired.

‘Yeah, we’re family.’ ‘Well leave it. It’s alright.’ ‘You might have locked him up,’ Rawuyarri said to the policeman, ‘You should have locked him up.’ ‘Nah, leave it. It’s okay.’ He was a good bloke, that policeman, a good one. ‘Well otherwise he might make me look silly in front of the others, for letting him run away. I’ll talk to him myself.’ ‘No, leave him be,’ the policeman told him. ‘Let him go back west now.’

From the north he was being followed. Coming along on horseback, having lied to the policeman, was the police boy. I was told this story like this. He had lied to the policeman. ‘Well, that man there, he’s a criminal you know, Officer.’

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YIJARNI

‘What you wanna do la im?’ ‘I shoulda follow im.’ ‘Nyampawu-rla?’ ‘Najing ngurna yangki parru, I’ll have to shoot im wayi?’ ‘Kula-n parru! Kula-n parru turlk! Nomo kuya. Yanku-rra, yanta. Im karlayin-nginyi intit?’ ‘Well, ngurna-rla yanku jupu. Ngurna-rla malu,’ ngurla marni kuya murnungku-wu-ma kuranykarra. ‘Ngurna-rla yanku.’ ‘Well, marntaj yanta-rla.’ Warrij, timana-yawung, Rawuyarri-ma. Rifle ngurla jayinya. Ngayiny pakutu, nyununy papa, im name Kunyarriny-ngarna. (Neave Gorge ngurla country-ma yaluwu-ma Jurlama-wu-ma. Neave Gorge-ja kurlayarra.) Go down go down. ‘Ayi kawayi, ngurnangku malu. Yawarta manta! Ngurli kayi parru wanbala ngumpin.’ ‘Wanyjika?’ ‘Kurlarra yani nyawa, kurlarra nyamu-na fightnginyi, murnungku-lu nguyi yujuk pani.’ Ngurla believem too karrinya. ‘Nyatpa?’

jarrakap ngurla marni murnungku-ma an’ imin run away na. Ngu ngantipa nyanya. Imin wandi putem lockim-up,’ ngurla kuranykarra marni. Ngurla marni kuranykarra, Jurlama-wu. Well, ngurla turtu yani nyila. Kunyarri-ma ngurla believe him, ngurla Kunyarri bin believe him. Only ngurla kuranykarra marni. ‘Nguyi yujuk pani murnungku-lu. Nguja-nga lockim-up yuwarra; tirrk-kula. Ngu rarraj yani. Imin run away na nguyi yani rarraj.’ ‘Yunmi ngurli yurrk manku-rlaa, ngurna wart kangku police station-jirri,’ ngurla mani kuranykarra. ‘Ya yanku-rli.’ ‘Kurlarra nyila nyila kurtap karrinyani yarti-ngka.’ Kurlarra. Karrap nyanya. Nyawa timana-yawung kankuliyit. Kankuliyit nguwula-rla yani tuwa. ‘Aa marntaj, warrij-parla-n?’ ‘Ya.’ ‘Karlarra. Yawarra ngurna karrinyana.’ ‘Marntaj.’ ‘Tanku-ma-n karrwarnana jarrwa?’ ‘Tanku-ma nyawa, warlayarra-purrupurru. Marntaj.’ Nyawa-warla jarrakap-parla.

‘Yeah alright.’

‘Wanyjika-warla-ngku murnungku?’ Ngulu-rla yangkiyangki panani. Ngulu-rla yurrk yuwanani. Jawurruk, timana-ngurlu. Jarrakap-parla ngurla marni. Liar-way, na ngurla marnani, nyila-ma ngumpin-ma.

Timana ngu mani. Kunyarriny-ju-ma mani Jurlama-lu. Ngu mani timana. Alright, saddlem up.

Ngurla marni, ‘Well, marntaj yanta. Punyuk manta nyila-ma mampurra yananta!’

‘Wanyjirniny-parla yani?’

‘Yeah.’

‘Jamana nyangku-rlaa.’ Nguwula kurlarrak. Kurlarra nguwula yani, kurlarra jawurruk, Gate-ta, gate this way kurlarra jawiji, where big wire gate. Tubala bin findem jamana jeya.

‘Tanku-yawung, ngungku jarrwa tanku na.’

‘Aa nyawarniny yani, yurrk manku-rli.’

‘Yu.’

‘Imin look murnungku-ma?’

‘Marntaj.’

‘Murnungku bin sendem me. Imin wantem me to gijimap that ngumpin bringem back. Timana manta!’

‘Yeah, imin look murnungku. Imin tok la im

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‘Yeah marntaj nguyi-warla. Yeah marntaj.’ ‘Marntaj na, nyawa-ma-ja lurrpu na.’

CHAPTER 7: EARLY POLICEMEN AND TRACKERS

‘What do you want to do about him?’ ‘I should go after him.’ ‘What for?’ ‘Nothing, I’ll go after him and shoot him eh?’

The policeman wanted to lock him up,’ he lied to that Jurlama so that he then came along to help the tracker. He believed him, did that Kunyarri, but he’d been lied to.

‘No, you can’t shoot him. You are not to shoot him! Let him go. He’s from the west isn’t he?’

‘The policeman sent me. We’d wanted to lock him up; keep him in custody. He ran away; he ran away from me.’

‘Well, I’ll go see him anyway. I’ll just talk to him,’ he lied to the policeman.

‘We’ll have to track him down and I’ll take him back to the police station,’ he told him.

‘I’ll go see him.’

‘Yeah, let’s go.’

‘Well, okay, go then.’

‘There look, to the south! That’s his silhouette there in the shade.’ They could see him and rode down. Downhill all the way, they went up to him.

Off he went on horseback then, that Rawuyarri. He’d been given a rifle. An old man, my cousin called Kunyarriny-ngarna4 was there too. (His country was Neave Gorge, that Jurlama, Neave Gorge and country lying along the south.) Rawuyarri went down to talk to him. ‘Hey, come here! I want to talk to you. Go get yourself a horse. We’re going to follow a man.’ ‘Where?’ ‘He went south from here, after a fight. The policeman sent me.’ The old man believed him too. ‘What’s that?’ ‘The policeman sent me. He wants me to catch up to that bloke and bring him back. Go get a horse ready.’

‘Ah, okay. You’re off now.’ ‘Yeah.’ ‘I’m heading west. I’m just having a break.’ ‘Okay.’ ‘You got plenty of tucker?’ ‘Yeah, I’ve got tucker here, and tobacco too. I’m right.’ They talked like that for a while. ‘Where’s your policeman boss?’ They all chatted for a while. Then the two got down off their horses. They talked for a while, but they were just pretending. He said to him: ‘Well go then. Have a good trip!’

‘Yeah, alright.’

‘Yeah.’

He went and got a horse, that Kunyarriny, Jurlama. He went and got a horse, and saddled it up.

‘You’ve got plenty of tucker?’

‘Which way did he go?’ ‘Let’s track him.’ The two of them took off to the south, downhill past the gate. That gate is to the south here, where there was a big wire gate. They found the foot tracks there.

‘Yeah, it’s enough for me. I’m okay.’ ‘Well alright, we’ll go back now.’ ‘Yes.’ ‘Bye.’

‘Ah, he’s come through here, let’s track him.’ ‘Did he see the policeman?’ ‘Yeah, he went to see the policeman. He talked to the policeman and then he ran away. He saw us.

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YIJARNI

Jalngak-parla nguwula waninya yawarta-ma. ‘Marntaj-parla, mampurra yananta.’ ‘Yu mampurra ngurna yanku, marntaj.’ ‘Ngurnawula lurrpu yani.’ Nguwula yani lurrpuma nguwula yani. Kamurra-rla ngurla marni kuya na. Kunyarrinywu-ma ngurla marni kuya. Ngurla marni kuya, nganayirla-ma, nyila-ma ngumpin-ma Rawuyarrima ngurla marni, ‘Ayi, ngurna yanana pinkapinka, wayi? ‘Nyampawu?’ ‘Makiliwan-ku. I gotta rifle, ngurna kangana rifle, nyawa. Makiliwan-ku.’ ‘Aa parra ngaliny marntaj.’ ‘Nyuntu-ja?’ ‘I go kankulupal, kawirri ngayu-ma.’ ‘Na, ngurna yanana kanyjurra pinka-kurra.’ ‘Yu.’ ‘Nyamu-rna-nga ngarin-ku parra ngaliny, wirnangpurru, makiliwan,’ ngurla marni kuranykarra. Kanyjurra, pinka-kurra, imin go kankarra wart na yani Rawuyarri-ma. That ngayiny pakutu Kunyarriny-ngarna, kawirrirningan yanani wart, pilapilapkarra. Yani, kuyarniny yani, kawirri, kurlayin yanani, kamurra kutij. TURLK. Bang imin hearem. ‘Ngana-warla murla turlk. Nyampayirla?’ Wal, liwart. Tuwa. Kurlayin. Jik timana-yawung. Ngu ngarrka mani Rawuyarri. Ngurla liwart na karrinya.

‘Lawara, nguyi yunpurr yuwani kartiya-lu,’ kuranykarra na ngurla marni. Lungkarra, lungkarra karrinya. ‘Yanku-rli na marntaj.’ Wartan-ma pani, kirt. Wartan-ma kangani wiit-ku; nyawa ngu pani wiit kangani pocket-ta. Pocket-ta kangani. Nguwula yani; nyawa pakutu, Rawuyarri, bin go directly. ‘Yanta now, lurrpu!’ Afghan camp there bin there karrawarra ngarlaka-la jawiji. Afghan bin jeya. Imin work jeya na. Owen Cummins-ta. Kartipa Owen Cummins. Jarrwa ngulu karrinyani marlarluka yalangka too. Nyawa murnungku tuwa. Tuwa yani, jawurruk. Ngu yani murnungku-wu-ma. Let-im-go kiyani yawarta; kurlayarra. ‘Wayi-n paraj punya?’ ‘Yeah.’ ‘Ngurna pani na.’ ‘Nyampawu-rla-n pani?’ ngurla marni murnungku-ma. Ngurla marni, ‘Nyawa wartan-ma.’ Ngurla mirlij jayinya wartan-ma. ‘Oa,’ imin luyurr nyila murnungku-ma. ‘Well marntaj. Nyununy ngungku, kula-rnangku marni, kula-rnangku marni turlwak-ku-ma. Ngunga yanani lurrpu ngurra-ngkurra, why can’t you believe. Marntaj nyila-ma-ngku nyununy yumi. Marntaj ngungku-rla. Kula ngayiny.’ ‘Marntaj.’ ‘Wanyjika-rla-n yuwani?’

‘Nyampawu-ja?’

‘Ngurna yuwani tarlukurru-la pinka-ka, pulngayitnginyi-la, waj.’

‘Na, ngurna pani turlk na nyila-ma ngumpin-ma. Kuliyan ngu. Nguyi juni. Nguyi juni, nguyi juni ngu ngayirra juni ngayu-purrupurru murnungku. Ngurna mani turlk.’ Aa imin lungkarra. That pakutu bin lungkarra na. Kunyarri, imin lungkarra.

‘Oa, marntaj. That nyununy ngungku job, kularnangku marni ngayu, ngurna marni punyuk,’ policeman nganayirla-ma Riley-ma, ‘Ngurna marni punyuk.’

‘Nungkiying nyampawu-n panani. Nungkiying manana nyampawu-n nungkiying?’

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Imin punyu kartiya murnungku. Marntaj jawiji.

CHAPTER 7: EARLY POLICEMEN AND TRACKERS

The two of them got on their horses. ‘Alright, have a good trip.’

There was an Afghan with a store on the hill

‘Yeah, I’ll look after myself, thanks.’

Cummins. This kartipa (who worked for the

‘We’re going back.’ They headed off back, the two of them.

Afghan) was Owen Cummins. There were a lot

A little way along, he said to Kunyarriny, he told him, ‘I’m going down to the river, okay?’

turned up there. He came down from the station.

‘What for?’ ‘Get a kangaroo. I’ve got a rifle; that’s so I can get a kangaroo.’ ‘Ah, okay. Kill one for us to share then.’ ‘What about you?’ ‘I’ll keep going up onto the red soil plain.’ ‘No, well I’m going down to the river.’ ‘Yes, fine,’ ‘I might catch some game for us: kangaroo, river kangaroo,’ he lied to him. That Rawuyarri went down to the river, and my cousin, that Kunyarriny, he went onto the red soil to start going back. He kept looking behind him. He was going along, and then suddenly he stopped. BANG! He heard it go off. ‘Who’s that shooting? What’s that?’ He waited. The other one came out then, from the south, on horseback. He recognised Rawuyarri, he waited for him.

there to the east. He was working there, Owen

of old people living there too. This policeman Rawuyarri went over to him. He released the horse, on the southern side. ‘Did you find him?’ ‘Yeah.’ ‘I’ve killed him now.’ ‘What did you kill him for?’ the policeman asked him. He said ‘Here’s his finger.’ He showed him the finger. ‘Oh no,’ he felt sorry for him, that policeman, ‘Well okay, but that’s your business. I didn’t tell you to shoot him. He was going back home, why couldn’t you listen? Never mind, it’s your law. That’s your doing, not mine.’ ‘Alright.’ ‘Where did you put him?’

‘What’s wrong?’

‘I threw him into a hole by the river, a washout.’

‘I shot that bloke now. He got dangerous. He swore at me. He swore at both of us and the policeman too. I shot him.’ He cried for him then; my cousin Kunyarri, he cried.

‘Oh well, that’s your business. I didn’t tell you to

‘That’s one of our countrymen you killed. What do you call him family for?

do that. I said he was right to go,’ the policeman, Riley, said. ‘I said everything was alright.’ He was a good kartiya, that policeman. Okay, that’s all granddaughter.

‘No, he was wanted by the whitefella,’ he lied to him. The other man cried and cried. ‘Let’s go now.’ He had cut off his finger. He had the finger of the dead man in his pocket as evidence that he’d killed him. They went back. Rawuyarri went straight back. ‘Go back now.’

211

YIJARNI

Payback on Rawuyarri Ronnie Wavehill with Thomas Monkey Yikapayi translated by Erika Charola and Ronnie Wavehill

In revising this story for publication, the subject of payback between the families of the murdered stockman and the tracker was discussed. Ronnie Wavehill gave an account of this:

W

anbala ngumpin they bin sendem im na. Kaku, I call im, Jangala marluka. He’s a munpakaaji ngumpin murderer. Nyila-ma nyamu turlwak-ma pani, jaru-ma-lu murlangka-ma marluka-lu-ma jalak yuwani, karlarra wart. Nyanuny-jirri-rni Inverway everywhere na nyila-ma jaru-ma yani ngu. Murlungku, ngungantipa kula-yin kangani ngurnalu nyawa-ma karrinyana troublejawung-kurra, kankarra murla, ngurramala nyila-rni nyawa-ma panani tampang nyila-ma turlwak. Nungkiying nyila-ma ngantipany-ma, ngungantipa nungkiying, murlangka ngurnalu karrwarni, ngurnalu-rla jayinya mangarri too. Alright, tobacco, ngurnalu-rla jayinya. Mangarri, tea and sugar, yani na kankarra, nyantu-ma yangkarra kayi pani ngu, Rawuyarri-lu-ma. Ngurla marni murnungku-wu, ‘Ngurna-rla kayi parru yangkarra!’ kuya. Nyampawu-rla-wayi yangkarra-ma? But nyila-ma turlk pani ngu; yani ngu kankarra yangkarra-la, turlk pani, kankapa. Nguralymaliny-ja kurlarra kuya kawirri-la nyanawu — yalangka. Yalangurluma kataj pani wartan-ma, nyila-ma ngu, nguwula kujarra nganta yanani: wanbala marluka — Kunyarrinyngarna marluka — imin workin’ langa Owen Cummins too that marluka, Kunyarriny-ma, jaju-ma Ngurlurni-wu daddy. Come back-ngurlu, ngurla marni, ‘Ngurna pani turlk, na wayi?’

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‘Nyampawu-ja-rla?’ kuya. ‘Na, marntaj,’ kuya, ‘Ngungayirra jurni,’ kuya liar ngurla marni. Kuya na jaru-ma, ngantipa, ngurnalu troubleta na, ngurnalu wuukarra karlayin-ku miyatku. Nyawa-warla jaru-ma ngungantipa-ma Compound-nginyi-lu-ma marlarluka-lu-ma jalak yuwani ngungantipa trouble jayinya, nyanawuwurru-rni flash-bugger-lu murlungku Japarta-lu turlk pani, yangkarra-la kuya. Ngungantipa nungkiying nyila-ma jaru ngungantipa marnani, Nyininy-jawung ngurnalurla Nyininy-ma jaru-ma, ngurnalu wuukarra ngantipa-ma ngumpit, karlayin-ku, na. Ngajangantipangkulu parru, kula ngantipa-ma. Ngurnalu nothing-to-do, nyantu yangkarra-la turlk pani warlaku-marraj. Nyawa gone kankarra Nguralymalinyja, kawirri-la. They bin sendem nyila na, kaku na, Palmayarri im name-ma, ngumpit murderer yilmij-ja-rla na, ngu yani, well im ngumpit-ma nyila-ma murderer munpaka-lu that kaku. I bin look im, that old man, imin come Wave Hill all the time. They bin sendem im. ‘Righto, you, nyuntu-warla yanta! Yaluwu-ma yanta-rla, ngumpit-ku-ma,’ kuya. Kula-rnangkulu marnana, ‘Nyununy way you do-em,’ kuya. ‘Ya nyila-ma na ngun munpaka parru!’ Munpaka nyila marluka-ma, kaku-ma. Imin go, ngu yani Wave Hill, Wave Hill-ngurlu-ma murlangka nguyina marni. Palmayarri ngurna ngarrka mani.

CHAPTER 7: EARLY POLICEMEN AND TRACKERS

hey sent one man across then. He was a Jangala, that old man. I call him grandfather. He was a sorcerer, a ngumpin murderer.

T

This flash-bugger Japarta who had hunted down and shot that man was going to bring us all a lot of strife.

The news about the shooting got back to the man’s family in the west. His country was around Inverway Station and the news travelled all over the place. This brought trouble to our people because this tracker had shot dead one of the traditional owners of that country. He was a relative of ours too. We’d had him staying with us and had fed him. We’d given him tobacco, bread, tea and sugar and he’d been continuing on his way upstream when Rawuyarri started following him, saying, ‘I’ll go after this bloke!’

Those people in the west were our countrymen too and they spoke Nyininy language. We were afraid of what was lying ahead for us. They could come and kill us, but it wasn’t us who had killed their son. It was the tracker who had chased him down and shot him like a dog. He did it higher up at Nguralymalinyja on the stony country.

Why did he have to follow him anyway? He only followed him up the river to shoot him. It was there at Nguralymaliny on Hughie Creek to the south on that stony country. Then he cut off a finger from the body. There were two of them that went — Rawuyarri and an old man belonging to a place called Kunyarriny. The old man used to work with Owen Cummins too.

To exact revenge they sent a man called Palmayarri, a ngumpit murderer who knows sorcery. He was a Jangala like me and my grandfathers. I knew that old man; he used to come to Wave Hill all the time. It was him that they’d sent. ‘Right then, you’ll have to go take care of this! Go sort out that man there,’ they said. ‘We won’t tell you what to do. Just do it your way. You can get him with a munpa (an evil bush man who can kill people).’ That old man knew how to raise a munpa. He went to Wave Hill and he talked to the people. I recognised that old man, Palmayarri.

After they returned, Rawuyarri reported, ‘So, I shot the man like I was supposed to.’ ‘What did you do that for?’ ‘I had to,’ he lied. ‘He was swearing at me.’ With this news we knew we were in trouble, and we were frightened of the ceremony men from the west. This news travelled out from the Compound.

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YIJARNI

‘Ayi Jangala! Nyampa-ku?’ kuya. ‘Ngurna yani murlangka, murlungku wanyjika turlk pani? Nyila kankarra murlawu warlaku-marraj.’

‘Hey, Jangala! What’s up?’ they asked him and he replied, ‘I just arrived. Where’s this man who shot our man down like a dog?’

‘Yii nyawa-kata,’ ngurnalu wuukarra karrinyana.

‘Yes. He’s here.’ We were frightened.

‘Marntaj na. Nomo manyja-rla jaru! Nyawa na ngurna ngayu na yani. Nguyilu jalak yuwani. Karlayin-tu-ma.’

‘Alright. Don’t tell him. I want to see him myself. They sent me from the west,’ he said.

‘Yuu, marntaj, kula nyampawu, you can do-em nyununy, nyamu-n-nga parru, munpaka-ma marntaj. Parra!’ kuya. Yijarni, munpaka pani ngu, nganayirla-ma, marluka-lu-ma Palmayiyarri-lu-ma. Imin talkin’ about, finish na, we watchem im na. ‘I’m go back now,’ nyantu-ma, imin see-em couple of days imin go back footwalk. Imin go somewhere roadta na — tampang na karrinyani Rawuyarri-ma, jangajanga ngulu nyanya janga-ngkurra na that marluka, Rawuyarri-ma. Marntaj nyawa ngurla janga-ma tuliny karrinya tuwa, tuwa yani, murderer-ma marntaj kuya. Nyampawu-rla kuya, kula-rla lungkarrap-ku, im murderer. Ngungalang kurlayin kanya ngaliwa. Marntaj yanku-rra kamparri-yawung-kurra, marntaj, kuya.

‘Yeah, that’s alright. No reason not to. You can do what you want. Send a munpa for him. Go ahead and kill him.’ And this is what that old man Palmayarri did then. He talked to the tracker and we watched then. ‘I’m going back now,’ he said and Palmayarri went back the same way he came, on foot, taking a couple of days. People watched Rawuyarri getting sick then; he got sicker and sicker. Rawuyarri went somewhere along the road and died. Sickness came out in him then, showing he’d been the murderer. They didn’t cry for him, not for a murderer. He’d brought us trouble, so it was right for him to go early. Alright, that’s how it was.

Police Accounts of Tracker Violence Erika Charola The name of the tracker in Danbayarri’s story matches one from the list of police trackers on the back cover of the Wave Hill Day Journal. The names read Leo Braskella, Ribbon Jumpinjinna,5 Sambo Wombigarrie,6 Smiler Row-e-arry (Rawuyarri).7

turning a countryman over to police in an entry

Dandy Danbayarri’s account has him shooting dead an Aboriginal man who absconded from station work, but police records show no such incident. However, they do document a series of events, described in more detail below, which contain similar details. The Bow Hills (Wave Hill Police Station) records show that a tracker named Sambo suffered tribal punishment for

police trackers were frequently given the names

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in March 1925; that an Aboriginal worker Dodger ‘absconded from employment’ in February 1925, and that Sambo shot dead an Aboriginal man named Emu in another police raid to capture cattle-killers in December 1925. It appears that ‘Smiler’ and ‘Sambo’, creating difficulty in discerning their identities from the records. To speculate, names may have been changed, as they still are today, because of a taboo on uttering the name of a recently deceased person, meaning that a namesake will change their own name. Another tracker, Wampiyarri (also spelled Wombegarrie),

CHAPTER 7: EARLY POLICEMEN AND TRACKERS

who was named Sambo in 1932, and then Smiler in 1936, appears in the List of Police Trackers 1926–1946. In 1916, Trackers Sambo and Leo were part of a police party led by Mounted Constable MacDonald who explored the sandstone country in search of cattle-killers. They effected the capture of Rosewood Charlie and Sandow.8 The latter was known as Tirrk-nginyi and was Dandy’s father’s brother.9 Dandy’s father was Sambo Manyjuka (Mintiwirl). Another piece of the story might come from late 1923, when a police party shot dead an Aboriginal man, Willie Patchel, in the attempt to capture him. He was the suspected murderer of a white man, James Bickley. Tracker Sambo is not mentioned in the account of the shooting and there is no indication if he was responsible. Because of his close association with the police, Tracker Sambo would most likely have been implicated, even if he was not the shooter.10 A further entry11 reports that the tracker had suffered payback punishment, during which he was speared in the leg, a reprisal for having caused the capture of a countryman. The spearthrower in the payback, Tommy Labeth, was arrested and sent to trial in Katherine.

indicate which person is speaking the dialogue. Typically, in exchanges between a white policeman and an Aboriginal person, the white man’s dialogue would be in Danbayarri’s most formal English, and the Aboriginal person’s dialogue in Gurindji or a mixture of Gurindji and Kriol. However, in this story there is an unusual dialogue between the sympathetic white policeman Teddy Riley, who admonishes the police tracker for unnecessarily killing an Aboriginal person, and the police tracker, who claims he was doing his duty in killing the Aboriginal station worker for committing a serious offence. In this dialogue, Dandy uses a more English-like variety to represent the police tracker’s speech while the white policeman’s words are delivered in Gurindji. Thus a moral mapping of ‘good’ to Gurindji and ‘bad’ to English appears to be at play.

Inside back cover of the Bow Hills (Wave Hill) Police Day Book. (Courtesy of Northern Territory Archives Service)

Entries in the Bow Hills Police Letterbook 1924 Annual Report describe Dodger, an Aboriginal man who ‘unlawfully abscond[ed] from employment and [stole] a bridle’.12 Finally, entries in 192613 in the Police Day Book relate to a police journey over about three weeks through the sandstone country aimed at locating cattle-killers. Trackers Sambo and George had been involved in a raid, during which Tracker George was injured, and Tracker Sambo, who shot the perpetrator, Emu, claimed self-defence. The entry for 23 December describes the events on the day, and one on the 9 January reports the wireless message sent to headquarters about the incident. A point of interest in Danbayarri’s telling of the story is the language varieties used in the delivery of the dialogue. Danbayarri often codeswitches between Gurindji, Kriol and English, or else he changes the timbre of his voice to

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YIJARNI

Gordon Stott: The Deeds of an Early Policeman Banjo Ryan translated by Felicity Meakins and Ronnie Wavehill

Banjo Ryan at Malapa (old Limbunya Station) where he grew up and worked. (Photo: Penny Smith 2015)

Remains of Malapa (old Limbunya Station). (Photo: Penny Smith 2015)

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CHAPTER 7: EARLY POLICEMEN AND TRACKERS

Gordon Stott forces Aboriginal workers at Waterloo to beat each other

D

at murnungku imin kamap kaarrayin. Imin kamap la Waterloo an ngulu yangki marni nyila ngumpin Japalyi, ngumpit-tu jambala-lu Waterloo-ngarna-lu, ‘Nyampawu-warla-npula yani?’

policeman called Gordon Stott travelled down from Timber Creek. He arrived at Waterloo Station and the Aboriginal workers asked his police boy Kurnmali Japalyi, ‘Why are the two of you here?’

‘Nguwula yani ngurliyarra yani murluwu, rifle-u ngu signimbat yuwarru rifle. Ngu paper-la yuwarru rifle,’ kuya. Kula-yina jutuk marni. Ngu yani nyila-ma yaluntirl-u ngumpit-ku stock-campkula-wu. Yalungku ngumpit-tu ngulu pani ngarin jam-wei. An nguyinangkulu piyarrp na kanya nyila-ma Waterloo boi-ma.

‘We came to register a rifle. The station manager’s got to sign for the rifle license,’ Kurnmali told them. But he wasn’t telling them the truth. The policeman had really come for the Aboriginal stockmen. Some Aboriginal men had speared a cow somewhere and some other people had reported that the Aboriginal workers at Waterloo had done it.

Alrait ngulu tirrip karrinya na. Ngulu askim kaputa-la-ma abta supper ngulu yangki marni nyila-ma Japalyi-ma. ‘Nyampa-warla eni jaru ngunpula kanya wal imin nyampa nyanta.’ ‘Lawara nyawa-ma ngurliyarra yani murluwu-rni-warla turlkkaji-wu, signimbat-ku yuwarru paper-la,’ kuya. Nguyina marni kuranykarra. Kuranykarra nguyina marni. Ngurla marni nyila-ma murnungku-ma yaluwu-rni head-stockman-ku-rni kartipa-wu ngurla marni. Ngurla marni kuya yala-ma kartiya-ma manyjayina yaluwu-ma ngumpit-ku-ma. Nguyina yiniyini marni ngumpit-ma na nyila-ma marntaj.

A

Okay, so then the policeman and tracker camped overnight. The Waterloo mob talked to Japalyi in the evening after supper. ‘Have you two brought any news from the north?’ He replied, ‘No, we just came to register the station manager’s rifle.’ But he was lying to them. He wasn’t telling the truth at all. In the meantime, Gordon Stott was talking to the head stockman, a whitefella called Don McLaughlin. McLaughlin told him to talk to the Aboriginal stockmen. He told him the names of the Aboriginal stockmen.

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An kaputkaput-ma ngu tirrip-ma karrinya ngulu bridle mani after breakfast-ma, nguyina yani cut-across nyawa-ma stockman-ma. Nguyina marni stockman-ma, ‘Nyuntu nyuntu an nyawa an nyila nyawa. Nyurrulu yanta-lu-rla murnungkuku ngunyjurra malu. Nyatpa-nyjurra malu murnungku-wu. Im garram jaru la yubala jeya, kuya, nguyina marni-ma.’ Ngulu yanani na ngumpit-ma, yani kurlpap oneline ngulu waninya. ‘Kartiya-la kuya na one-line,’ nguyina marni nyila Japalyi-ma Kurnmali-ma. ‘Kuya na karra-lu-rla. Yuu ngunyjurra malu. Nyatpa-nyjurra malu,’ kuya. Bat ngurla marni yaluwu-ma nyanuny-ku-ma police-boy-yu-ma Japalyi-yu-ma, ‘Nyila wananga manta, murlangkawu kangka-yin nyila wananga garra long chain darran.’ Imin bringimap na. Ngu wanyjani jeya kanyjurra. Ngu kanya ngu wanyjani. Ngu wirr mani kuyangku murnungkulu-ma yalungku-ma marntaj ngu mani. Nguwula mani kujarrap-kulu murnungku-lu an yalungku Japalyi-lu. Nguyinangkulu yuwani ngirlkirri-la na. Ngirlkirri-la ngirlkirri-la ola-wei nyawa-ma ngumpit-ku-ma, kutitij-ja-ma one-line-ta-ma. Alrait an wartan-ta nguyinangkulu yuwani policeboy-lu an murnungku-lu. Nguyinangkulu yuwani marntaj. Rait ngurla, ngurla jarrakap na marni ngurla marni, manka-ka-rni ngurla marni, nyila-ma murnungku-ma yaluwu-ma Japalyi-wu-ma. ‘Yu gu kanyjurra na, katajkarra-ku-ma karnti shortshortbala. Katajkarra-ku-ma, marntaj ngurnayina jarrakap-parla malu na. An nyuntu-ma-yin kanyjurra katajkarra na parra, karnti shortshortbala,’ kuya. ‘Lututu-ma karnti-ma, kuya-ma.’ ‘Yuu!’ Ngu kanya na nyila-ma karnti-ma kanyjuliyit. Warnkurr kanya ngu wijkik kiyani kanyjurrak kuya. Yalungku murnungku-lu mani kuyangka wirrwirr na nyila-ma karnti-ma yapayapa-ma marntaj. Jangkakarni karnti jarlart-baga. Nguyina marni, ‘Nyawa nyununy nyawa nyununy, nyawa nyununy nyawa nyununy, nyawa nyununy nyawa nyununy,’ nguyina marni. An ngurla marni police-boy-wu-ma, ‘Nyawa-ma nyununy,’

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kuya, police-boy-wu-ma. Ngu luwawu yalungkuma-nyjurra ngumayi-la last-ta ngumpit, kuya. Murtuyarri ngu panani. ‘Alright, ngurnanyjurra malu, redi-bala na karralu, punyuk-parni karra-lu.’ Kutitij-ju ngulu punyuk na karrinya kutitij karnti-yawung na purrp. ‘Righto, nyuntu-ma, marntaj na parra-lu-nyunu murlungku-ma ngunyjurra nyurrulu murlangkarni ledimgu-ma yuwarru,’ kuya. ‘Ngurnanyjurra purr yuwarru murlangkarni. Parra-lu-nyunu.’ Nyawa na ngulu-nyunu pani. Ngulu-nyunu pani na. Wanbala ngumpit, marluka, imin, murlangka ngu karrinya kanyjupal langa Daguragu, marluka Kamanyjingarna-ma. An imin habim nyanuny mali nyawa-ma ngumayi-la-ma. Mali-ngku-rni ngu pani nyila-ma marluka-ma Kamanyjingarna-ma. An ngurla marni Kamanyjingarna-ma kuya, ‘Yamakparla parra-yilu ngayiny-ju-waju mali-ngku,’ kuya. Ngurla marni. ‘Ngayiny-ju-waju mali parra-yilu yamak kula parra-yilu,’ kuya. An ngurla marni murnungku-ma, murnungku-lu im nou jaru-ma. Ngurla marni murnungku-ma nyila-ma, ‘Go on parra nyila-ma! Parra! Nyila-mangku marnana ngantawi wankaj parra-yi,’ kuya. Ngu pani na, marntaj. Nguyina ledimgu-warla yuwani nguyina mani yilayilarrp nangirlkirri-nginyi wartan-nginyi marntaj. Ngulu nyawa-ma wankaj na karrinya luwanu-nginyi. Nyila-ma najan-ma Japalyilu-ma pani nyila-ma Murtuyarri-ma. Najing pangkilypangkily pani ngu kuyarniny-ma binij. An Jampin ngu pani. Wanbala Jampin, yalany-mawurni marluka kayirrampa. Im nyila-ma Jampin-ma blanganta Kildurk. Ngu nyila na pani jurtakikkarra Japalyi-lu-ma marntaj. Nyila-rni-warla ngurna marnana jaru-ma nyila na. Nyila-rni-warla ngurnangku piyarrp yuwani. Marntaj-warla wayi?

CHAPTER 7: EARLY POLICEMEN AND TRACKERS

Early in the morning after breakfast, McLaughlin grabbed a bridle and headed across to the stockmen. He picked out some stockmen, saying, ‘You, you, and this one, and that one, and this one too. You mob go with the policeman,’ said McLaughlin. ‘The policeman wants to talk to you. I don’t know what the policeman wants with you mob. He’s got some news for you mob,’ he said to them. The men walked over to the policeman and formed a line. Kurnmali told them to form a line next to the policeman. ‘You mob stand near him like that. Yeah, he’s got something to say to you,’ said Japalyi. ‘He wants to talk to you mob,’ he said. But instead Gordon Stott said to Kurnmali, ‘Get that bag and bring it to me.’ There was a long chain in the bag. He brought the bag to him and left on the ground at his feet. The policeman opened up the bag and then started pulling the chain out. Kurnmali helped Gordon Stott get the chain out. Then they chained the stockmen together by the neck. They were all standing there in a line with a chain around their necks. The policeman and the tracker also chained their hands together. Then policeman spoke in Kurnmali’s ear so the others couldn’t hear. ‘Go down to the river to cut some short sticks. Cut some sticks while I talk to the others. Go on — go down there and cut some sticks for me,’ he said. ‘Some short sticks,’ said Stott. ‘Okay,’ Kurnmali replied. So Kurnmali brought some sticks up from the river. He carried the sticks across his shoulder and threw them on the ground at Gordon Stott’s feet. The policeman distributed the sticks among the chained-up stockmen. Some of the sticks were really thick. ‘This one is yours, this is yours, yours, yours and yours,’ he said to them as he handed them out. Finally he said to Kurnmali, ‘And this last one is yours.’ He planned for him to hit the last man in the line. He would be hitting Mick Tailer Murtuyarri.

with the sticks. ‘Okay — you mob hit each other with these sticks and then I’ll let you out of the chains. I’ll release you straight afterwards. Right, start hitting each other now!’ So they started hitting each other. They really bashed each other. One of those blokes — he was called Yirrkalkari or Kamanyjingarna Janama — well his poison cousin (whom he should have avoided under ngumpin law) was standing behind him. He was called Waterloo Bob Jikirr Jungurra. Jikirr started hitting Kamanyjingarna. Kamanyjingarna pleaded with him, ‘Please go easy on me — you’re my poison cousin — you’re not supposed to touch me.’ That’s what he said to him, ‘You’re my mali (poison cousin), please don’t hit me hard.’ The policeman understood what he was saying and said to him, the policeman said to him, ‘Go on — hit that one! Hit him! It doesn’t matter what he’s saying to you, just hit him.’ So he hit him then. Then, true to his word, he took the chains from their necks and wrists. They were all battered from the beating. One Japalyi (not the police boy) had beaten Murtuyarri Jangari, also called Manbulloo Nipper. He had hit him again and again over the head. He had also beaten Jampin. This was George Wangararra Jampin from Newrie Station. He was a traditional owner of the area north of Waterloo, now in Kildurk. Japalyi had bashed him on the back of the neck. That’s how that story goes. I’ve finished telling you that part.

‘Alright — I’m going to give you some instructions when you’re ready.’ They all stood there ready

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Gordon Stott’s signature in the Timber Creek Police Journal. (Courtesy of NT Archive Service)

YIJARNI

Aboriginal revenge on Kurnmali, Gordon Stott’s tracker

M

urnungku-ma nyila-ma Gordon Stott. Ngu wankajpirri, im kuliyan. Imin la Timber Creek. Nguyina tirrkkarra mani kuyarniny Timber Creek-kula-ma karrawarra-ma, Fitroy-la-ma. Nguyina tirrkkarra mani marntaj. Yangyangbala-lu-ma ngulu ngarin pani kaarrampa-ma. Nguyina kanya Timber Creek-jirri wart. Nguyina-ma Timber Creek-kula ngantukuwarla nguwuliny yangki marni kujarra yang-bala. Yirrap-ma kula-lu-rla pina yaluwu-ma ngarinku-ma yalungku-ma kujarra-lu nguwula pani. Nguwuliny kanya raitap karlampa. ‘Ngantuku-warla parra nyila ngarin,’ nguwuliny marni nyila-ma murnungku-ma Gordon Stott-ma. ‘Might be murlungku. Might be nyuntu wayi?’ Ngurla marni nyila-ma najan-ma yarrulankari-ma. ‘Kula-rna ngayu pani. Ngu murlungku pani ngurna-rla ngayu-ma jaliji murluwu-ma. Ngurliyarra kujarrap-parni nyawa-ma jaliji-ma karrinya grown,’ kuya. ‘That’s why im ngayiny jaliji.’ Ngurla marni Gordon Stott-ma rait, ‘Marntaj.’ Nguwula wartan-ta kiyani Japalyi-lu-ma kuyarniny. Wartan-ta taiimap an nek, kuya-rni wirringka. Ngu kanya nyawa-ma jamana-ma kuya. Nyawa-ma, yalangka-ma tirrk nguwuliny mani jamana-kujarra. Kuyany an kuya wartan-kujarra. Ngurla marni na ‘Hey marntaj,’ kuya. ‘Yuu yawarta-marraj,’ kuya. ‘Rarraj-ku-ma ngun yawarta-marraj wayi?’ ‘Nyuntu-ma kula-ngku beatim yuwani yalungku-ma ngarin-tu-ma nyuntuma?’ ‘Najing ngun pani nyuntu na,’ ngurla marni. Ngurla kup mani kuyarniny-ma jamana-ma nyila-ma. Ngurla kup mani kujarrap. Ngurla mani shorn-rasp na yalungku na imin raspim nyila-ma jamana-ma najing til im meikim kungulu nyawama wan-said. Grabim najan na. Yalungku Japalyilu holdim la im kuya. Turrku ngurla manani kuya-

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ngku Japalyi-lu-ma. Nurt kuyangku. Kuyangka na. Marntaj. Ngurla marni Japalyi-ma nyila-ma, ‘Marntaj na ngunta. Kula-ngku, kula-ngku kangku kaarnimpal-a, murlangkarni purr yuwarru,’ kuya. Wal nguwula-rla yalangurlu-ma nyantuma Japalyi-ma. Muntu na waninya ngumpit-ma. Nguwula-rla karrinya kuli-warla. Yeah nguwula gijimap mani langa, Kildurk na holiday-warla ngu yuwani, murnungku-lu-ma. Marntaj nyawa nguwula-rla marni Japalyi-wu-ma. ‘Marntaj na yanta holiday na,’ ngurla. Ngu yani holiday-ma. Ngu yani Waterloo, Waterloongurlu-ma ngu yani Limbunya-ngkurra. Ngurnalu yalungku-ma ngarlaka-la ngulu karrwarni yet nyila-ma ngumpit-ma. ‘Wanyjika-warla nyila-kata Japalyi?’ ‘Kurlampa nyawa. Karrinyana ngu, Malapa-la waruk panana.‘ ‘Yuu marntaj,’ kuya. ‘Karra-warla ngurnalu-rla jalak yuwarra murlangkurra-ma,’ kuya.

CHAPTER 7: EARLY POLICEMEN AND TRACKERS

T

he policeman called Gordon Stott was an aggressive fellow. He was based at Timber Creek. He was known for chaining Aboriginal people up near Timber Creek at Fitzroy Station. He used to chain them up there. Anyway some young blokes — I don’t remember their names — were spearing cattle on the eastern side. Stott brought them back to Timber Creek. At Timber Creek he asked the young fellows who had done it. No one was sure which of the two of them had killed the cattle. So he took both of them to Fitzroy Station. ‘Which one of you killed the cattle?’ Gordon Stott asked the two blokes. ‘It might have been this one or you, hey?’ One of the young blokes said to him, ‘I didn’t kill it,’ he said. ‘This one did it — I’m a friend of his. The two of us grew up together. That’s why he’s my friend.’

back at Kildurk when he was sent on holidays by Stott. They let Kurnmali know that they were going to get him back. Not long after Gordon Stott said to Kurnmali, ‘Okay — you go for a holiday now.’ So he went away for a break. He went to Waterloo and from Waterloo he travelled to Limbunya. They already knew about the deeds of this bloke at Limbunya. ‘Where’s that Japalyi these days,’ the young blokes wondered. They were now back at Kildurk. Someone told them, ‘He’s there on the southern side of Limbunya. He’s staying at the old station and working there at the homestead.’ ‘Yeah, okay, good to know,’ they said. ‘Let him stay there for a bit and we’ll a send a boy there to gather up people for an initiation ceremony.’

So Gordon Stott said to him, ‘Okay then.’ He and Kurnmali tied up his friend’s arms and feet so he was splayed out. He tied him up by the neck. Then he got his foot like this. He tied his two feet, again splayed out. And then his hands. Kurnmali said to Stott, ‘Do you mean like this?’ ‘Yeah tie him on all fours like a horse,’ Stott replied. ‘You reckon you can run as fast as a horse?’ he taunted the young bloke. ‘Yeah, that bullock couldn’t outrun you. No — you were the one who managed to kill it,’ he said to him. He took the chains off one foot. Then he took the chains off the other foot. He got a horse rasp and filed the sole of his foot until it bled. Then he grabbed the other foot. Kurnmali held his foot like this. He was holding his ankle like this so he couldn’t move. That’s what they did. Kurnmali said to him, ‘Okay then you two. He won’t take you to jail in Darwin (because there’s no evidence) so he’s going to let you go right here.’ The two young men couldn’t figure out Kurnmali. Why was an Aboriginal man betraying his own people. They were really angry with him because of it. The two of them planned to get him

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YIJARNI

Ngulu jalak yuwani Japarta na Warlngu. Ngulu jalak yuwani Kildurk-ngurlu-ma. Ngu yani nyilama karu-ma, kangani Japalyi-lu-ma Kilirnnyininyju. Ngu kanya, new station-jirri Limbunyung-jirrima. Ngurnalu kurru nyanya kakarnkarra kayiniin ngana-warla yanana kuya na kayirniin. Kuya-ma ngurnalu nyanya. Murrkun murrkun ngulu yanani nyawa-ma kayirniin. Wangararra nyantu, Wangararra, an karu na. Ngulu yanani jirribala. ‘Wanyjika-ngurluwarla nyawa ngulu yanana,’ kuya. ‘Ah kuya-warla nyawa-ma-rna, kanya nyawa, ngayiny ngurlngang Japarta. Ngurna nganayirlawu, Janama-wu Kaki-wu,’ nyawa-ma kuya. ‘Yuu marntaj, ngurna-rla pina marntaj, yaluwu-ma Janama-wu-ma,’ ngurla marni. ‘Kutirni rationday ngurna-rla manku. Ration-day na ngurnalu yanku kayirra-ma. Kutirni karru-rlaa nyangku-rlaa manku. Mangarri ngurlaa manku warrij-ja-wu ma kuya, kalu-ngka-wu-ma.’ Ngulu mani mangarri na. Ngulu yani-warla kayirra nyawa karu-yawung-ma. Kayirra ngulu yani Kildurk-jirri-ma. Nguyinangkulu yangki pani Kildurk-kula-ma, ‘Nyatjang nyatjang-pa-nta nyawa-ma yani,’ kuya. ‘Ah waku nyawa-ma-rnalu yani kankulupal-a Pinanyi-nginyi, an nyawa-rni Malngin-parni nyawa-ma kurlarniin murlarniny Malapa-nginyi ngurnalu yani nyawa-ma.’ ‘Only ngumpit ngumpit na yinini mantayinangkulu,’ kuya. ‘Ngurnalu yani nyawa-ma junyju junyju junyju junyju nguyinangkulu yini marni na Japalyi na ngulu kalim mani nga. ‘An Japalyi imin waruk jeya Timber Creek-kularni?’ ‘Nga nga marntaj nyila na.’ ‘Yuu.’ ‘Wayi murlangka?’ ‘Yuu nyawa na ngurnalu kanya waruju.’ ‘Ah marntaj.’

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‘Ah.’ ‘Ngurnalu raito ngurnanyjurrakulu jurlurlu kanya.’ Righto all night ngulu karrinya, Pantimi-la-ma Yaluju-la-ma, marntaj tirrip kaput-ma ngulu karrinyani murlangka Mantiwa-la-ma yapurruk, yapurruk. Kaputkaput na, ngulu karrinya. Ngulurla kaputa-la-rni maitbi munpaka ngulu pani kaputa-la-rni nyila-ma marluka-ma, Japalyi-ma nyila-ma. Ngulu karrinya, abta Marntiwa-ma ngulu karrinya three day-ma. Ngulu kurlarnirra nyawa wart yani kankarra Kumunturru pinka-kurra. Nyila-warla ngulu wart, yani yalarniny-ja ngulu wart-ma follow ’em mani ngu nyila-ma, pinka-ma kankarra japiyapi, dat pinka im gu kankarra nyawa-ma Kumunturrumayin-ma, Kunyja-kijak-parni. Japiyapi-ma Kunyja-ka na, kayiliyin. Ngulu partaj yani kanyjurra langa Kunyja. Yalangka-ma wirtkarra-warla karrinya nyila marluka-ma. Ngunyunu janga-ma nyila-ma. Wirtkarra-warla karrinya, ‘Nyampa-ja wayi ngurna. Kula-rna kalu-kari yanku ngurna wankaj,’ kuya. ‘Yuu.’ ‘Nyawa kujarra ngurna yalangkurra jalak yuwarru kurlarra.’ Nguwula manku warrkuj nyila ngalinguny purlka rarrajkaji-yawung-kulu yanku. ‘Ngungalang warrkuj manku nyuntu-purrupurru ngun wankaj, kula-rlaangkulu kangku-ma morekari,’ kuya. ‘Yuu,’ ngulu kanya na kayirniin. ‘Ngurnalu nyanya ngantipa-ma murluwu karrinyana yalangka-rni, ngantipa-ma waruk-kula.’ ‘Ngunyunu, ngana-warla nyila janga,’ kuya. ‘Nyawa marluka wayi, nyampawu-ja-warla?’ ‘Nyarralu nyampawu-ja wayi nyawa-ma-n ah malyaly mani kayirniin-ma nyawa-rni-warla Kunyja-ka. Ngurna wankaj na nyawa-ma jamanama nyampa-ma kawurru-ma ngayiny-ma,’ kuya.

CHAPTER 7: EARLY POLICEMEN AND TRACKERS

They sent young Warlngu Japarta from Kildurk because he was ready for initiation. The boy went with a bloke called Kilirnnyininy Japalyi. Kilirnnyininy was his brother-in-law, bunji, who would sponsor him through his initiation ceremony. He took him to the homestead at Limbunya. We heard him approaching because he was singing a particular song which was a signal that he was bringing a boy ready for initiation. That’s how we first noticed them. Three people were coming from the north — the boy and another man as well as Kilirnnyininy. The three of them arrived. ‘Where have you mob come from?’ Kilirnnyininy said, ‘I’ve brought my bunji. He is Janama’s son.’

‘We brought the Jurlurlu ceremony for you mob.’ (This ceremony is performed in the afternoon to begin a boy’s first initiation. Particular kin sing and bring the boy to his mother.) So they spent all day performing Pantimi and Yaluju, then spent the day performing Marntiwa — right up until sun down. They were there performing ceremony until early

‘Okay no worries, I know that Janama alright,’ he said to him. ‘Wait, until we get rations,’ said the Limbunya mob. ‘On ration day on Friday we’ll leave and go to Kildurk (with you). We’ll get some rations and things for the trip.’

in the morning. It was during the night that they

They got some food. Then they left and headed north with the boy. They kept walking north until they got to Kildurk. When they got to Kildurk the people there asked them, ‘How many of you came?’

Coomanderoo itself and right up to Kunyja.

‘We came from Inverway and this mob are Malngin people from Limbunya Station which is south of here.’

performed sorcery on Kurnmali. Then they rested for three days after performing Marntiwa. Then they went south following the Coomanderoo River. They kept following the river past Kunyja is at the head of the river. They climbed over a ridge and then went down to Kunyja. Japalyi was dangerously sick by then. He was feeling very ill and couldn’t figure out what was wrong with him. ‘I’m so crook that I can’t walk any further,’ he said. ‘Okay,’ the others in the travelling

‘Tell them the names of everyone,’ they said.

party replied. So they sent two men to Limbunya

So they introduced everyone, ‘This is so-andso, so-and-so and so-and-so.’ They announced everyone’s names including Kurnmali, the police boy from Timber Creek.

Station for help. The two men went to the station

‘And is that the Japalyi who works at Timber Creek,’ they asked them.

We can’t take you ourselves in this crippled state.’

‘Oh yeah — that’s the one alright.’

saw them because we were working at the station

‘Yeah.’

manager to ask for a vehicle to pick up the sick man. ‘He’ll come and pick us up because you’re so sick. ‘Great,’ they said and took him to the station. We at the time.

‘And he’s here now?’

‘Who’s the one feeling sick,’ we asked. ‘Is it this

‘Indeed — we brought him with us.’

know, I just started feeling weak at Kunyja. My

‘Okay.’ (They knew who it was and they were going to kill him).

old fellow — hey what happened to you?’ ‘I don’t feet are buggered up and my whole body is aching.’

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Rasp of the type used to file the young man’s foot. (Penny Smith 2015)

YIJARNI

Wal ngurla marni ngaliwany-ma managerma. ‘Ngurnalu yuwarru ngurnalu yuwarru tiwungarna-la kanimparra ngu yanku hospitaljirri,’ kuya. Ngulu-nga yuwani. Ngulu kanya irli-bala-ma kaput-parni. Tiwu-ngarna-la na ngulu yuwani kurlarni-ma partaj. Ngu yani kayirnirra-ma, kulojap langa Darwinta na. Yalangka-warla-ngku nyununy-parni aeroplane-ta-rni. Ngu jaru na yuwani yurrk. Jalak yuwani, station-jirri-ma, marluka-ma nyantu-ma kuya-rni murlangkurra-ma, Japalyi. ‘Tampang, no road-ta-rni aeroplane-ta kankulungkarra,’ ngurla marni kuya na. That’s all na ngurnangku marnana nyila-rni-warla piyarrp nyila-ma jaru-ma.

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Then our manager spoke to him, ‘We’ll put you on a plane and you can fly to Darwin hospital.’ So they put him on the plane. They took him to the airstrip early the next morning and put him on the plane. Kurnmali was flown north and, as they were getting close to Darwin, he passed away on the plane. They sent back the news to the station about what had happened. ‘He died in the aeroplane on the way,’ they were told. That’s all for this story.

CHAPTER 7: EARLY POLICEMEN AND TRACKERS

Gordon Stott interrupts a ceremony and is punished

D

at murnungku bin kam kayiliin, nguyina yani VRD kaarnimpa kuya ngulu karrinyani. Kaarnimpa ngulu karrinyani VRD-wu-rni. Ngulu karrinya kaarrampa kuya nganta partarti-la ngulu karrinyani, Wangka-ka. Nguyina nyila-ma yani purlpkarra-ma raitap jeya na, nyila-ma nganayirlama Gordon Stott-ma. Ngu abtaim mani one of them ngumpit. Ngulu wanyjani Junpa, ngantuku yalungku-ma ngumpit-tu-ma ngu.

G

Ngurla marni, ‘Nyawa-rni-warla ngun nyununy nyawa yani, kuya-ma.’ Nganta ngu kamat yanani na ngumpit-ma. Nguwula-nyunu paraj punya, warrkap-ma wanyjani murnungku-ma yani kuya na walik nganta yani Gordon Stott-ma. Ngu nyanya kuyangku-ma, ‘Nguyi yani ngayiny-jirri rait.’

Someone said to him, ‘That policeman has come for you.’ At that point the man emerged from the crowd. They saw each other but the man kept dancing, so the policeman came around the back of the dancers towards him. The man saw him and said, ‘Ah, he’s heading my way.’

Nguwula-nyunu pilapila na mani kanyjurra. Nyilama kanyjurra-ngka bujij-jawung-parni wirrwawu waninya ngawa-ngka-ma. Nyila-ma wangara-ma waninya jarlkaj-parni ngawa-ngka na. Nyilama kaarnirra ngu yani, lilaj-parla kaarnirra kaarninjarrk. Nyila ngumpit ai dunno nganta wayi ngumpit nyila-ma. Kula-yinangkulu yini marni nyilama ngumpit-ma — only nyila-rni-warla, Parlamuwurni. Yalangku-rni-warla ngu pani bamboo-ku-ma pangkily nyila-ma murnungkuma Gordon Stott-ma. Nyawa na kuliyan-ma murnungku-ma ngu nyila-ma pampu-ma mani ngu kuyangku pani binij pangkily-ma. Yalangka-rni wirlkik nyila-ma kartipa-ma.

ordon Stott came from Timber Creek to Victoria River Downs to where some people were living on the east side of the station. They were camped on the eastern side close to the VRD homestead. They were performing Wangka at their ceremonial ground. Gordon Stott snuck up on them there. He was after one of the Aboriginal workers. They were performing Junpa by then, including the bloke Gordon Stott was after.

Then the two of them chased after each other down to the river. The bloke jumped into the water, the decorative ceremony leaves still tied to his ankles. His ceremonial hat came off as he jumped in. He then swam east across the river. I don’t know what the name of the man was. The VRD workers didn’t tell me the name of the man. They told me about Parlamuwurni Jangari though (who was also known as Banjo Long). He was the one who bashed Gordon Stott over the head with a didgeridoo as punishment for interrupting the ceremony. The policeman had a reputation for being aggressive so Parlamuwurni got the didgeridoo, bashed him over the head and rendered him unconscious.

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YIJARNI

Gordon Stott goes easy on Wirlwirri

N

yila jeya maiti wayi-warla-rla piyarrp kuya marnana nganayirla-wu, marluka Wirlwirri.

Ronnie Wavehill: Yeah, yurrk manyja-rla. BR: Imin abtaimbat im murnungku-lu-ma Gordon Stott-tu-ma Wirlwirringarna marluka, Jampin init, Jampin Wirlwirringarna ngu abtaim-ma panani. Nganta langa kankapa la Humbert River. Ngu abtaimbat pani bat nyantu yanani ngarlakangarlaka-la-rni kurlarni nyawa. Ngu traiim manani ngu Wirlwirri nyila-rni yipurrk. Yalanginyi-ma ngu yani nyantu-wariny na nyilama Gordon Stott-ma. Ngu yani Gordon Stott-ma nyantu-wariny na. Ngu yani jamweya langa Judbarra. Yalangkawarla ngu, imin pirririmbat swag meikimbat supa yawarta ngu hobbleimbat mani marntaj, Gordon Stott-tu-ma. Marluka Wirlwirringarna ngurla yani na kankula-rni nyantu-rni jik. Ngurla yani, ngunyunu kuyangku-ma, ‘Ah good day marluka, good day.’ ‘Yu bin habim tanku,’ ngurla marni. ‘Lawara.’ ‘Wal yu habim tanku nyawa.’ Ngurla jayinya tanku-ma marntaj. Ngu kanya na. Ngurla marni VRD-la-ma kankarra kuya-ma ngurla marni murnungku murnungku, ‘Tirrk manku. Ngungkulu nyangku tirrk ngurnangku manku. Ngun chain karrwa,’ kuya.

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Ngu kanya ngu tirrk mani, marluka-ma Wirrwirringarna-ma, VRD-la-ma. VRD-la-ma ngu tirrk mani. Ngu kanya yalangurlu kanimparra nyawa weya imin ngu kanya chain-jawungma yikili-ma Dashwood-ma ngurla yilarrp na mani chain-ma. Ngu kangani chain-murlung na kanimparra. Tirritirrip ola-wei kanimparra raitap Katherine-ta-ma. Wijkuparri na Katherine-ma kuya, murnungku, ‘Ngurnangku yuwarru chain parra wirri-ngka wartan-ta,’ kuya. ‘Yuu.’ Ngu yuwani wirri-ngka ngurla kuyarniny kiyani wirri-ngka nyawa wartankujarra. Ngu kanya tartartap na Katherine-ta-ma. Ngu taiimap mani karnti-ka maitbi. Kula-rna pina ngayu-ma karnti-ka. Jupu-rna nyawa-ma yurrknginyi ngayu-ma marnana nyawa-ma jaru-ma. Rait nganta taiimap mani. An yalanginyi-ma ngu yuwani langa nyampa-ka wayi maiti rarrajkaji-la karlarnirra ngulu kanya karlarnimpa, Fanny Bay-yirri na, marlukama Wirlwirringarna-ma. Ngurla nyantu-rni an witness-ma karrinya nyila na an Gordon Stott. Ngurla witness-ma karrinya yaluwu-ma Wirlwirringarna-wu-ma marluka-wu-ma. Ngurla witness karrinya marntaj. Ngu wart kanya nyanturni. Gordon Stott-tu-rni wart kanya. Ngu kanya, Timber Creek-jirri marntaj ngu ledimgu na kiyani. Purr-warla yuwani. Ngurla witness karrinya nyantu-rni Gordon Stott-parni, bikos nyantu-rni jik yani kuya, nyila-ma Wirlwirri-ma, kuya.

CHAPTER 7: EARLY POLICEMEN AND TRACKERS

I

’ll tell a story about Jessie Kinyayi Nangari’s husband Toby Wirlwirri Jampin.

Ronnie Wavehill: Yeah, tell her that story. BR: Gordon Stott was always chasing after Wirlwirri (because he used to run away from work at Humbert River all the time). This was up at Humbert River Station, I think. On this occasion, he was chasing him but Wirlwirri was moving through the hills southwards. He was chasing Wirlwirri but he couldn’t find him. Gordon Stott was travelling on his own by this time (because Kurnmali was dead by then). Gordon Stott came to a place near Judbarra (a hill now in Judbarra/Gregory National Park). There he unrolled his swag, made supper and hobbled his horse. It was then that Wirlwirri appeared (and surrendered himself). He went up to him and they greeted each other. ‘Have you had a bite to eat?’ Gordon Stott said to him. ‘No,’ he replied. ‘Well you have some of this tucker.’ So he gave him some food. The next morning Stott took him back. He said to Wirlwirri, ‘At VRD, I’ll have to handcuff you. The white managers will see that you have chains on then. You’ll have to be chained up,’ he told him.

So Stott took Wirlwirri and chained him up at VRD. Then he took him from VRD towards Katherine. He took him in chains as far as Dashwood Crossing (not far from VRD) then unchained him there. Then he took him to Katherine without the chains. They camped all the way to Katherine. When they were close to Katherine, Stott said, ‘I’m going to have to chain your neck and hands up again.’ ‘Okay,’ Wirlwirri replied. So Stott re-chained his neck and his hands. Then he dragged him the rest of the way into Katherine behind a horse. He might have tied him to a tree in Katherine. I’m not sure, but probably a tree. I’m just telling the story how I know it. Right, he probably tied him up. Then he put Wirlwirri in a vehicle and they transported him north to Fanny Bay prison in Darwin. Gordon Stott acted as the witness in Wirlwirri’s case. In fact he was the only witness at Wirlwirri’s court appearance. They released him so he just took him back. Again Gordon Stott acted on his own. He took him to Timber Creek and just let him go without punishment. He just released him. He had acted as the only witness in Wirlwirri’s case because Wirlwirri had surrendered himself.

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YIJARNI

Police Reports of Gordon Stott Felicity Meakins Banjo Ryan’s stories focus on the brutality perpetrated by the policeman Gordon Stott and black tracker Kurnmali. Ryan either witnessed these incidents or heard about them during his time working on Waterloo and Limbunya Stations. The incidents would have occurred in the 1940s when Mounted Constable Gordon Stott was posted to Timber Creek. Unsurprisingly, none of the Timber Creek Police Journals14 record such incidents. The journals are difficult to read due to Stott’s handwriting, which makes dating Banjo Ryan’s individual stories problematic. But it is clear from entries over the years that he spent much time patrolling stations south-west of Timber Creek, including Waterloo, Kildurk, Limbunya and Victoria River Downs. Other sources corroborate these accounts of travel. In 1948 he is recorded as having left his dog Barry with Natalie Simmons, the governess at Victoria River Downs.15 He also travelled to Fitzroy Station just east of Timber Creek regularly. The registration of a rifle is given as the reason Stott visited Waterloo Station in Banjo’s first story and indeed, a large part of these patrols involved enforcing the registration of firearms, vehicles and dogs, according to the Timber Creek Police Journals. Despite the lack of record of Stott’s crimes in the Timber Creek Police Journals, he was known in the Top End for his poor treatment of Aboriginal people. Gordon Stott was sworn in as a Mounted Constable on 18 December 1924 and posted to Katherine.16 He was later stationed at Borroloola. Doubts around the integrity of his police work began there. Early in 1933, fifteen Aboriginal men were charged with being in unlawful possession of beef. Mounted Constable Stott conducted the prosecution. Four Aboriginal witnesses gave evidence before the Justice of the Peace Mr Charles Havey, and all defendants were convicted and imprisoned. However, the Administrator of the Northern Territory was

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advised that, on 28 February 1933, the Aboriginal witnesses had made subsequent statements to Havey that they had given false evidence. They said their evidence had been given under duress. A departmental inquiry in July 1933 found that ‘Mounted Constable Stott, by intimidation and assault, extracted false evidence of cattle killing from a number of aboriginals (sic), both male and female’. Further, it was found that, although Stott had brought nine witnesses to Borroloola, only four had testified. One of the witnesses, Dolly, was assaulted by Stott before the trial when she was brought to Borroloola, and died on 4 February 1933. An inquest into her death found that Stott had contributed to her death and recommended a coroner’s inquest. It was recommended that Stott be dismissed from the Public Service of the Northern Territory.17 Dolly’s body was later exhumed in October 1933 and Stott was charged with the assault. He pleaded not guilty and was found not guilty.18 Stott remained in the police force and on 27 October 1935 was transferred to Tennant Creek.19 Further evidence that Gordon Stott was not well-respected within the Northern Territory police force comes from a police examination he undertook in 1951 when he was posted to Elliot, which reported: He is not an efficient officer. He has been stationed, from time to time, in all parts of the Territory, but has never indicated that he would merit advancement in the Force. For many years he was a drunkard, and I am of the opinion he thereby destroyed himself as far as ability was concerned.20

Given this reputation, the final story where Wirlwirri voluntarily gives himself up to Gordon Stott and is treated well stands out. It seems likely that Banjo Ryan has confused Gordon Stott with his colleague, Mounted Constable Tas Fitzer, who was posted to Timber Creek Police Station at the same time as Gordon Stott in 1940, and took

CHAPTER 7: EARLY POLICEMEN AND TRACKERS

over the Timber Creek Police Station in 1951.21 Fitzer had a good reputation among Aboriginal people in the Victoria River District. Stories about his leniency are common. For example, Lewis reports of one incident where Fitzer was searching for Peter Sandstone and when he finally found him, they hugged each other.22 In another story reported by Rose,23 Humbert Tommy Nyuwinkarri turned himself in after he speared Tracker George who worked for the Timber Creek Police Station. Fitzer took him to Darwin for his trial and acted as a witness which meant that Tommy was granted early release from a three-year sentence. These actions match the policeman described in the Wirlwirri story so it seems likely that Fitzer was the policeman involved, rather than Stott. The other main character in Ryan’s stories is the black tracker Kurnmali. Unfortunately, no Aboriginal names of trackers are recorded in either the Timber Creek Police Journals or the Office of Commissioner of Police, List of Police Trackers 1926–1946. (This is despite the fact that other police stations such as Wave Hill did record

Aboriginal names.) Stott lists the names of a number of black trackers including Kelly, George, Sandy, Bogey, Jack, and Johnny, which are verified by the List of Police Trackers 1926–1946. It seems likely that the tracker was Kelly. Gordon Stott is reported as having said to Charlie Schultz that ‘he’s the only nigger I’ve had working with me, Charlie, that I’d say has got guts.’ Gordon said Kelly had no qualms about approaching a group of Aboriginal workers and putting handcuffs on a number of them and roughing them up. It is reported that ‘he’d stop at nothing’.24 Another final point of interest with respect to Gordon Stott is that one of Stott’s first instructions was to mail the Gordon Creek Police Journals to Darwin for safe-keeping.25 These are the journals which contain information about Mounted Constable Willshire’s time policing the Victoria River District and because of these actions we now have corroborating evidence for his crimes (see Chapter 3).

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Glossary of Gurindji and Kriol Words bunji business men jaju japartajaparta Jarrarta jawiji Jurlurlu kaku kartiya, kartipa karukany Karungka Kirrimangka kurlumurru Kurraj marlarn Marntijka Mintiwarra Minyjiminyji munpa ngapuju ngumpin, ngumpit ngunyarri partiki pawulyji pilyingpilying Puwarraja tupa wanyarri waringarri

yakaying Yarluju yijarni

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brother-in-law ceremony men mother’s mother and her siblings (reciprocal, i.e. also a woman’s daughter’s children and their siblings) water snake (Liasis fuscus) a type of women’s song and ceremony, restricted to women mother’s father and his siblings (reciprocal, i.e. also a man’s daughter’s children and their siblings) ceremony performed in the afternoon to begin a boy’s first initiation; people sing and bring the boy to his mother father’s father and his siblings (reciprocal, i.e. also a man’s son’s children and their siblings) non-Indigenous person, typically of European descent mermaid a boy’s initiation ceremony, men and women have roles in it type of ceremony and song spears that have been broken to make them shorter for fighting in tight places Rainbow Serpent river red gum (Eucalyptus camaldulensis) ceremony and song for a man’s initiation, restricted to men a type of song for public entertainment English bush blackfella or kadaitcha man father’s mother and her siblings (reciprocal, i.e. also a woman’s son’s children and his/her siblings) Indigenous person, man maternal great-grandparents and their siblings (reciprocal, i.e. also a greatgrandchild in this relationship) nut tree (Terminalia arostrata) swamp box (Lophostemon grandiflorus) a light-skinned Aboriginal person, typically of ngumpin and kartiya parentage Dreamtime windbreak bauhinia tree (Bauhinia cunninghamii) war, warring party; traditional warfare; note that ‘waringarri’ has a different meaning in neighbouring languages (i.e. Miriwoong for ‘many people coming together’) loud shrill sound made by women during ceremony type of song true, truly

Acknowledgments This book is the result of a large collaboration between Gurindji oral historians, linguists, artists, photographers and rangers. In addition, a number of historians and archivists were very helpful with researching the stories. Dylan Miller’s painting depicts the extent of the collaboration. The editors thank all of our collaborators. Any mistakes remaining are the responsibility of the editors. Most of the historical narratives were recorded by Erika Charola and Felicity Meakins and these are used with permission from the storytellers. In addition, Norm and Helen McNair, and Patrick McConvell shared their own recordings. We are grateful to the Australian Society for Indigenous Languages (AuSIL) and the Australian Institute of Aboriginal and Torres Strait Islanders Studies (AIATSIS) for giving us access to these recordings. Permission to publish the stories was given by Marie Japanngali† (the daughter of Nyurrmiari and Bulngari) and Banjo Ryan (adopted son of Manngayarri). Thanks also to Amanda Harris at PARADISEC for digitising the McNair tapes, and Alana Harris, Heath Garrett and Kazuko Obata at AIATSIS for arranging the digitisation of the McConvell tapes.

Visits to historical sites were co-ordinated by Karungkarni Arts (Penny Smith, Manager) and the Central Land Council (CLC) ranger program (Elise Cox, Co-ordinator). Site visits occurred in June 2014 and April 2015. These site visits also acted as an important focal point for entrusting a new generation of Gurindji historians with the stories. A number of Gurindji elders led visits to historical locations including Ronnie Wavehill, Paddy Doolak, Peanut Pontiari, Steven Long, Jimmy Wavehill, Violet Wadrill, Biddy Wavehill, Theresa Yibwoin and Connie Ngarmeiye. They were accompanied by Ena Oscar, Sarah Oscar, Kathy Wardle, Cassandra Algy, Serena Donald, Leah Leaman, John Leaman, Rob Roy, Rita Morris, Trisha Smiler, Rosemary Johnson, Margaret Wynbye, and members of the Murnkurrumurnkurru CLC rangers: George Sambo, Ursula Chubb, Wilomena Johnson,

Biddy Wavehill, Felicity Meakins and Violet Wadrill at Warrijkuny. (Photo: Brenda L Croft 2014)

Archival material found in this book is held at the National Archives of Australia (NAA), the Northern Territory Archive Service (NTAS), the Charles Darwin University (CDU) Library, the National Library of Australia (NLA) and the South Australia Museum (SAM). A number of staff at the archives were enormously helpful. In particular, Françoise Barr at NTAS made access to materials and publishing images extremely straightforward. She also directed Charola and Meakins to other relevant deposits at the NAA and NLA. Ann Wilson at CDU Library was also very helpful in allowing access to the Vestey collection. Darrell Lewis, Charlie Ward and David Nash pointed Charola and Meakins to obscure but relevant references in other historical records. Philip Jones (SAM) was helpful in verifying the identity of the Afghans.

Ronnie Wavehill and Erika Charola at the site of the old Afghan shop. (Photo: Brenda L Croft 2014)

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ACKNOWLEDGMENTS

used with permission by NTAS, NAA, NLA, Northern Territory Libraries (NTL) and Victorian State Library (VSL). Maps were created by Brenda Thornley for the book. The visual responses to the stories were produced by the artists of Karungkarni Arts during a three-day artist retreat held at Warrijkuny (Sambo Rockhole). The artists listened to recordings of the stories in the book and created paintings which drew on particular aspects of the stories. Images of paintings are supplied by Karungkarni Art and Culture Aboriginal Corporation and are reproduced with permission.

Central Land Council rangers record information about Wirrilu (Blackfella Creek) with Gurindji elders. (Photo: Brenda L Croft 2014)

Sarah Oscar translates stories with Marie Japanngali†. (Photo: Brenda L Croft 2014)

Kenny Ricky, Ishmael Palmer and Helma Bernard. Places were photographed by Brenda L Croft and Penny Smith. Particular thanks to Cox who facilitated the involvement of the Gurindji rangers and the use of CLC vehicles, equipment and a helicopter which made the en masse site trips possible. Without her belief that culture is an integral part of the ranger program, we would never have had their crucial involvement. Most photographs were taken by and used with permission from Brenda L Croft and Penny Smith. The photographic work of Croft and Smith enriched the book well beyond our original modest imaginings. Additional photos are used with permission from Helen McNair, Norm McNair, Peggy Macqueen, Glenn Wightman, Minoru Hokari, Darrell Lewis, Brian Manning, Elise Cox, Pat and Peg Underwood and Felicity Meakins. Archive images are provided by and

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Funding for the production of this book has come from a number of sources. Funding for the publication of the book, site visits and production of paintings was provided by the Aboriginals Benefits Account in the Federal Department of Social Services (DSS). Charola and Meakins were financially supported by Diwurruwurru-jaru Aboriginal Corporation (DAC, Katherine Regional Aboriginal Language Centre), Dokumentation Bedrohter Sprachen (DoBeS), Endangered Languages Documentation Project (ELDP) and the Australian Research Council (ARC). The editors would like to thank Aboriginal Studies Press for their vision and guidance in supporting this publication, copy editor Margaret McDonell for her meticulous work and good humour, and graphic designer Christine Bruderlin. Additional support came from Penny Smith at Karungkarni Arts who was instrumental in co-ordinating the artists involved in the project. Without her support the artist retreat would not have been possible, and the site visits a much more difficult undertaking. In general, the establishment of Karungkarni Arts in 2010 has seen a renaissance of Gurindji artistic and cultural expression. The editors have been privileged to have been involved at such an exciting time for Kalkaringi, and are also extremely grateful to have had the involvement of Brenda L Croft who, in addition to supplying photographic images, generously shared her own archival work, gave feedback on the manuscript, and provided support for the

ACKNOWLEDGMENTS

artist retreat. Support also came from Danielle Aquino, Cindy Fahey, Mary Gazzola, the Katherine West Health Board, the CLC, and Kalkaringi School, which provided accommodation for Charola, Meakins and Croft. Erika Charola gives the warmest thanks to Violet Wadrill, Ronnie Wavehill, Dandy Danbayarri, Biddy Wavehill, Ida Malyik, Molly Dodd, the Duncan family, Spider Banjo†, Dee Hampton, Denise Angelo, Frances Claffey, Sandra Edwards, Trina Railton and the family of Sheilah Savage in addition to many others, too numerous to name here, for their support, wisdom and generosity over her years visiting and living in the community. Felicity Meakins is enormously grateful to Violet Wadrill, Biddy Wavehill and Topsy Dodd who have shown incredible patience over the years as she gained the Gurindji and linguistic skills necessary to make significant contributions to their desires to see their language passed on to future generations. She also cannot thank enough a number of people for their friendship and collaboration on language projects over the years, in particular Cassandra Algy; Ena and Sarah Oscar; Samantha, Lisa, Rosie and Leanne Smiler; Cecelia Edwards; and Anne-Maree, RR and Curley Reynolds†. Finally, this project is indebted to DAC, in particular Denise Angelo who facilitated the Katherine region’s vision for Aboriginal-directed language work. From 1991 to 2009, DAC was instrumental in supporting language documentation and maintenance in the Katherine region, including work on Gurindji history. Its closure in 2009 has left a significant gap in language services at a critical time for work in the many Aboriginal languages of the Katherine region.

Recording information about a massacre at Waniyi on Cattle Creek Station. (Photo: Brenda L Croft 2014)

Brenda L Croft photographs Biddy Wavehill and Violet Wadrill at Pawulyji. (Photo: Felicity Meakins 2014)

233

Story Sources Title

Author/Artist

Year

Recorded by

Transcription

Translation1

Recording No / Project / Archiving

Waringarri (War Parties)

Dandy Danbayarri

1998

Erika Charola

Erika Charola

ECH, RWH, DD

EC98_a013, DoBeS2

Karukany (Mermaids)

Ronnie Wavehill

1998

Erika Charola

Erika Charola

ECH, RWH

EC98_a026, DoBeS2

Pulngayit Jangkarni (The Great Flood)

Violet Wadrill

2010

Felicity Meakins

Felicity Meakins

FM, VW

FM10_23_4, ELAR3

The Coming of the Europeans

Pincher Nyurrmiari

1978

Norm McNair

Norm McNair

FM

D2.C, SIL4, Unarchived

Early Massacres

Ronnie Wavehill

1997

Erika Charola

Erika Charola

ECH, RWH, DD

EC98_a027, DoBeS2

Waniyi (near Number 2 Bore)

Ronnie Wavehill

2014

Erika Charola

Erika Charola

ECH, RWH

EC14_a005, Unarchived

Massacre at Ngima

Violet Wadrill

2013

Felicity Meakins

Felicity Meakins

FM, VW

FM13_35_1, ARC5, Unarchived

Murders on Limbunya Station

Jimmy Manngayarri

1975

Patrick McConvell

Felicity Meakins

FM, RWH

MCCONVELL_P03-012073 (G15), AIATSIS6

The Bones of Our Ancestors

Pincher Nyurrmiari

1977

Norm McNair

Norm McNair

EO, SO, FM

D2.A, SIL4, Unarchived

Death of a Manager

Dandy Danbayarri

1998

Erika Charola

Erika Charola

ECH, RWH, DD

EC98_a011, DoBeS2

How Gurindji were Brought to Work on Wave Hill Station

Ronnie Wavehill

1997

Erika Charola

Erika Charola

ECH, RWH, DD

EC97_a005, DoBeS2

Rainmaker Destroys the Homestead

Ronnie Wavehill

1997

Erika Charola

Erika Charola

ECH, RWH, DD

EC97_a003, DoBeS2

Flood Events at Rifle Hole

Blanche Bulngari

1978

Helen McNair

Helen McNair

EO, SO, FM

E2, SIL4, Unarchived

Picking up after the Flood and Relocating to Jinparrak

Dandy Danbayarri

1998

Erika Charola

Erika Charola

ECH, RWH

ECH, Unarchived

The Stolen Children

Dandy Danbayarri

1998

Erika Charola

Erika Charola

ECH, RWH

ECH, Unarchived

They Took the Kids Away

Violet Wadrill

2014

Felicity Meakins

Felicity Meakins

FM, BWH, VW

FM14_a205, ARC5, Unarchived

I Was Taken

Maurie Ryan

2015

Felicity Meakins

N/A

N/A

FM15_a259, ARC5, Unarchived

How They Took My Brothers

Biddy Wavehill

2014

Felicity Meakins

Felicity Meakins

FM, BWH, VW

FM14_a206, ARC5, Unarchived

The First Aeroplanes at Wave Hill Station: 1929

Dandy Danbayarri

1997

Erika Charola

Erika Charola

ECH, RWH, DD

EC97_a002, DoBeS2

The Search for the Kookaburra: 1929

Dandy Danbayarri

1978

Norm McNair

Erika Charola

ECH, RWH

G1, SIL4, Unarchived

The Cook at Catfish

Violet Wadrill

2014

Felicity Meakins

Felicity Meakins

FM, BWH, VW

FM14_a204, ARC5, Unarchived

When my Granny Died at Number 7 Bore

Biddy Wavehill

2014

Felicity Meakins

Felicity Meakins

FM, BWH, VW

FM14_a207, ARC5, Unarchived

Ceremony During Holiday Times

Ronnie Wavehill

1998

Erika Charola

Erika Charola

ECH, RWH, DD

EC98_a010, DoBeS2

Weekends and Station Knock-off Time

Violet Wadrill

2009

Felicity Meakins

Felicity Meakins

FM, VW

FM09_14_1a, ELAR3

Life in the Stock Camps

Biddy Wavehill

2009

Felicity Meakins

Felicity Meakins

FM, BWH, VW

FM09_12_5a, ELAR3

Events Leading up to the Walk-Off

Vincent Lingiari

1979

Helen McNair

Helen McNair

N/A

No recording

Bow Hills Police Station

Jimmy Manngayarri

1975

Patrick McConvell

Felicity Meakins

FM, RWH

MCCONVELL_P03-012073 (G15), AIATSIS6

Killing Halal Way for the Afghans

Ronnie Wavehill

1999

Erika Charola

Erika Charola

ECH, RWH, DD

EC99_a030, DoBeS2

Living in the Victoria River Bed

Topsy Dodd

2009

Felicity Meakins

Felicity Meakins

FM, VW

FM09_17_1a, ELAR3

The Afghan Shop

Violet Wadrill

2010

Felicity Meakins

Felicity Meakins

FM, VW

FM10_22_1a, ELAR3

Bow Hills Police Station

Peanut Pontiari

2014

Felicity Meakins

Felicity Meakins

FM

FM14_a229, ARC5, Unarchived

Rawuyarri (Smiler, The Black Tracker)

Dandy Danbayarri

1998

Erika Charola

Erika Charola

ECH, RWH, DD

EC98_a025, DoBeS2

Payback on Rawuyarri

Ronnie Wavehill

2015

Erika Charola

Erika Charola

ECH, RWH

ECH, Unarchived

Gordon Stott: The Deeds of an Early Policeman

Banjo Ryan

2015

Felicity Meakins

Felicity Meakins

FM, RWH, BR

FM15_52_1a, FM15_52_1b, ARC5, Unarchived

234

Endnotes Chapter 1

Chapter 3

1 See Lewis (2012) for a comprehensive account of the early contact period in the Victoria River District, and also Lewis (1993, 1997, 2011); Long (1996); Doolan (1977); Makin (2002 [1970]); McGrath (1987); Mulligan (1999); Ogden (2005); Riddett (1990, 1997). 2 See Dodson (2000) and Hardy (1968). 3 In particular, the Bow Hills (Wave Hill) Day Journals and the Timber Creek Day Journals. 4 For example, Charlie Schultz, owner and manager of Humbert River Station north of Wave Hill Station from 1928 to 1971 (Schultz & Lewis 1995); AS Bingle (1987), manager of Wave Hill Station from 1937 to 1956; Nat Buchanan and his son Gordon who established Wave Hill Station (Buchanan 1933; Buchanan 1997); Peter ‘Sabu’ Sing, brought up on Wave Hill Station and head stockman from 1958 (Sing & Ogden 1992); and Lexie Simmons, wife of George Bates, the manager of Mount Sanford, an outstation of Victoria River Downs located north of Wave Hill Station (Lewis & Simmons 2005). 5 The following accounts are publically available: Berndt (1950); Berndt and Berndt (1987); Hokari (2000, 2002, 2011); Lauridsen (1990); McConvell and Hagen (1981); Meggitt (1955); Rose (1991, 2000, 2004). Much more information also exists in unpublished Native Title and Land Claim reports written by McConvell and held at the Central and Northern Land Councils. 6 See also Rangiari (1997, 1998), Daguragu Community Council (2000), Kijngayari (1986 [1974]), Donald (1998), and Frith (1998) for descriptions of the harsh conditions on Wave Hill Station. 7 Lord Vestey owned Wave Hill and Limbunya stations from 1913, until 1992 and 1996, respectively. 8 The harsh conditions of station life are also described in Berndt and Berndt (1987), Rangiari (1997, 1998), Daguragu Community Council (2000), Kijngayari (1986 [1974]), Donald (1998), and Frith (1998); the time leading up to the strike is detailed in Hokari (2000, 2002). Hardy (1968) provides a first-hand account of the early days after the strike and the Union campaign for workers rights.

1 See Lewis (2012: 16–38) for a detailed account of the early explorations and also Makin (2002 [1970]: 43– onwards). 2 East of Kalkaringi where the Buchanan Highway crosses the Daguragu Land Trust boundary. A rungate, also called a cattle grid, is a grid of iron bars built into the road as an alternative to a gate in a fence. 3 G Buchanan 1933: 71–72. 4 B Buchanan 1997: 105. 5 B Buchanan 1997: 105. 6 G Buchanan 1933: 156. 7 G Buchanan 1933: 159–63. This story is also recounted by Bobbie Buchanan 1997: 131–132. 8 Sing and Ogden 1992: 78. 9 Hokari 2011: 164. 10 Reported to Peter ‘Sabu’ Sing (Sing & Ogden 1992: 46). ‘Gerry’ is likely to be Jerry Rinyngayarri Jurlama. 11 G Buchanan 1933: 162–163. 12 Willshire 1896: 41. 13 Nettlebeck and Foster 2007: 145–onwards. 14 Rose 1991: 37–38, 51. 15 Willshire 1896: 31–2. 16 Buchanan 1933: 159–60. 17 Rose 1991: 167. 18 G Buchanan 1933: 75–76. 19 G Buchanan 1933: 80. 20 Reported to Rose 1991: 45–46. 21 Rose 1991: 31. 22 Recording MCCONVELL_P03-012073 (G15), held at AIATSIS. 23 Berndt and Berndt 1947: 84. 24 Reported in Lewis 2012: 266. 25 G Buchanan 1933: 163–164. 26 NTAS Series F302/P1 A759. 27 Reported to Lewis 1993: 119–123; 2012: 266, 269. 28 The term jaju covers a person’s maternal grandmother and her siblings. In this case, Manngayarri is referring to his great-uncle or mother’s mother’s brother. For more on the structure of Gurindji families, see Meakins et al. 2013: 11–14. 29 Cusack died at the age of 52 years on 22 September 1931 at Pine Creek (Northern Standard, Tuesday 6 October 1931, p. 1). 30 These stories are reported in Lewis 1993: 135–136, 2012: 266; Rose 1991: 39–40; and Hokari 2011: 166. 31 Recorded in Lewis 1993: 112. 32 Terry 12 August 1925 Expedition Logbook Darwin to Broome AA 333/5/5 (SAM). 33 Jimmy Manngayarri’s accounts can be found in Rose 1991: 41; 2004: 69. 34 Lewis per. comm. 9 April 2015. 35 Evans was responsible for many of the children taken from Wave Hill Station (see also Chapter 5 for stories of the Stolen Generations). 36 Evans 1988: 5. 37 G Buchanan, 1933: 117. 38 Wave Hill Police Journal 11/1929.

Chapter 2 1 For anthropological accounts of traditional Gurindji society see McConvell (1976, 1985) and for Ngarinyman and Bilinarra people see Rose (1991, 2000). 2 Lajamanu, although now a Warlpiri community, is located on Gurindji country. ‘Lajaman’ is the Gurindji name and ‘Lajamanu’ is the Warlpiri. 3 Willshire 1896: 82–84. 4 Rose 1991: 101–103. 5 People used to make houses under conkerberry bushes by pulling the branches down and putting grass, soft spinifex or paperbark over the top to create a shelter.

235

ENDNOTES

39 Reported in McGrath 1987: 114–115. 40 Reported in Sing and Ogden 1992: 46. 41 Green 1995.

Chapter 4 1 2 3 4 5

Terry 1925: 233–234. G Buchanan 1933: 70–71. Lewis 2012: 115. Lewis 2012: 71. Danbayarri’s father’s brother Sandow Tirrk-nginyi, whom he also calls ‘father’ according to Gurindji kinship. (Dandy’s father was Sambo Manyjuka Mintiwirl.) ‘Tirrk-nginyi’ is a nickname. Tirrk, ‘tied up’ (the old Gurindji way of describing police custody) & -nginyi, ‘from’, combines to mean ‘being released by the police’, most likely after the incident reported here. An early Gurindji term for policeman is tirrk-kaji ‘someone who ties people up’. 6 Brother-in-law. 7 This is sandstone country in Wulayijurrung country on what is now Kildurk, located on the West Baines River. It is discussed in the the section ‘Other Reported Accounts of Conflict’ in Chapter 3. The Wulayijurrung were a Ngarinyman tribe. 8 Lewis 2012: 110. 9 ‘Police Court, Palmerston’, Northern Territory Times and Gazette 11/12/1896. 10 ‘Doubtful Justice’, Northern Territory Times and Gazette 11/12/1896. 11 Bow Hills (Wave Hill) Police Letterbook 4/9/1916, p. 50. 12 See Chapter 3, ‘Murders on Limbunya Station’; Beasley had a homestead here. 13 Reported to Lewis (1993: 132–133). 14 Accounts of this murder are given in Buchanan (1997: 105), Makin (2002 [1970]: 108) and Rose (1991: 55–63). 15 Nowra is most likely ‘Nawurla’, a skin name or subsection term for a woman used in the Victoria River District. See Meakins et al. (2013: 11–14) for a discussion of Gurindji kinship. 16 ‘Murder by West Australian Blacks’, Northern Territory Times and Gazette 29/3/1901; ‘Terrible Murder at Kimberley (WA)’, The North Australian and Northern Territory Government Gazette 16/4/1887. 17 ‘Murder of Samuel Croker by a Half-caste’, Northern Territory Times and Gazette 7/10/1892. 18 ‘Another Murder by Victoria River Blacks’, The North Australian and Northern Territory Government Gazette 28/2/1890. 19 ‘Another Murder in the Victoria River District’, Northern Territory Times and Gazette 21/10/1892. 20 ‘Outrage by Blacks’, Northern Territory Times and Gazette 14/6/1895. 21 Lewis 2012: 111. 22 Also recounted to Hokari (2011: 168) by Ronnie Wavehill. 23 For an explanation of subsections (also known as ‘skin names’) and Gurindji kinship more generally, see Meakins et al. (2013: 11–14). 24 B Buchanan 1997: 104. 25 Tench 1793; Troy 1993; Smith 2009. 26 Troy 1993: 147. 27 Nugent 2009. 28 Rose 1991; Hokari 2011.

236

29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44

45 46 47 48 49

G Buchanan 1933: 165. Lewis 2012: 115. Lewis 2012: 71. Wave Hill Police Journal 1/8/27. Lewis 2012: 118. Sing and Ogden 1992: 77. Terry 1927: 110. Michael Terry 1925, Expedition Logbook Darwin to Broome; Terry 1927: 109–110. Terry 1927: 28. Terry 1927: 109. Bernard 1987: 55; Recorder (Port Pirie, SA) 2 June 1927: 1; News (Adelaide, SA) 3 Sept 1927: 8. The West Australian (Perth, WA) 24 Aug 1927: 12; Northern Star (Lismore, NSW) 25 Aug 1927: 5; Daily Mercury (Mackay, QLD) 2 Sept 1927: 6. Ronnie is referring to Tinker who was the father of George Kalapiti†. Bingle 1987: 144; Riddett 1990: 64. Lewis 2012: 67. The father of deceased Gurindji elder George Kalapiti, and grandfather of Gus George and Michael George, contributor to this volume. Gurindji men also named Tinker as the rainmaker to Hokari (2011: 191– onwards). ‘The Wave Hill Flood’, Northern Territory Times and Gazette 18/3/1924. ‘Wave Hill Flood’, Northern Standard 4/3/1924; ‘The Wave Hill Flood’, Northern Territory Times and Gazette 18/3/1924. Bow Hills (Wave Hill) Police Letterbook 28/2/1924, p. 82 A later station manager, AS Bingle (1987: 144) also mentions an Aboriginal man called Sambo who was around at this time and worked for Alex Moray. Michael Terry 1925: 24 August entry Expedition Logbook Darwin to Broome.

Chapter 5 1 Terry 1927: 111. 2 Ward 2016. 3 They were later taken by Welfare as Biddy Wavehill describes in ‘How They Took My Little Brothers Away’: 133–134. 4 Maurie Ryan Japarta tells his story in the following section. 5 Jamie Brown Japarta (now deceased) returned to his country when he grew up and worked at Daguragu. He was a diabetic and died of complications. His funeral was in Darwin. 6 Jim Ryan and Ted Henry were Ronnie and Biddy Wavehill’s brothers; Biddy describes their removal in the following section. 7 Father of Doug Kelly, who now lives in Katherine. 8 They are also mentioned in stories by Dandy Danbayarri and Maurie Ryan in this chapter. Biddy says they had a white father called Murphy or Moppy who was the storekeeper at Wave Hill Station. No mention of a Murphy or Moppy has been found in the historical sources examined. 9 It was an offence to oppose the separation of children from their families under the 1911 Aboriginal Ordinance (e.g. hiding children identified for removal).

ENDNOTES

10 Kruger published his memoirs with Gerard Waterford as Alone On the Soaks: The Life and Times of Alec Kruger in 2007. 11 Cummings 1990: 8–9. 12 Katona and Mackinolty 1996: 4–6. 13 Haebich and Mellor 2002: 137. 14 McDonald 1995: 55–56. 15 Haebich and Mellor 2002: 158. 16 For Northern Territory stories, see for example, Joe McGuinness (1991), Alex Kruger (2007), Hilda Muir (2004), and Lana Quall’s (2002) collection of stories from Stolen Generations people in the Katherine region. 17 Austin 1993; Austin, Miles and Ruddick 1989; Caroline 2001. 18 Katona and Mackinolty 1996: 1. 19 See the section below for a discussion of the name of the plane. 20 ‘The Canberra. Landing at Wave Hill’, The Brisbane Courier 9/4/1929. 21 ‘Dramatic story’, The Canberra Times 13/4/1929. 22 ‘The missing airmen’, Northern Standard 16/4/1929. 23 Hazlehurst 2013. 24 Bridge 2015 [1983]. 25 ‘The Canberra. Landing at Wave Hill’, The Brisbane Courier 9/4/1929. 26 The Canberra piloted by Les Holden and the Atlanta under Lester Brain did not stay at Wave Hill for the search; they were recalled to their southern bases. 27 Barbara was Dandy’s wife, who passed away in 2001. Biddy Wavehill Yamawurr is her sister according to the Gurindji kinship system because their mothers were sisters. Daylight Parunyja Janama was their jawiji, mother’s father. The written accounts of the ground party have Daylight as the first to find Anderson’s body at some distance from the plane. 28 ‘Missing plane located’, Northern Standard 23/4/1929. 29 In Barnard 1987: 62. 30 To distinguish him from Brisbane Sambo, he was called ‘Mintiwirl Sambo’, Mintiwirl being the name of a bore on Wave Hill Station where he had worked. 31 Sing and Ogden 1992: 82. 32 In Barnard 1987: 63. 33 Davis 1980: 73; The Whisperer Dec 2001, p. 4. 34 Thornycroft also sponsored the expedition (Miles 1929). 35 Alice Springs News 18/2/2004, . 36 ‘Murray — Scourge of the Myalls’, Northern Standard 3/3/1933. 37 Hazlehurst 2013. 38 Davis 1980: 73–80. 39 Central Australian Aviation Museum, Department of Arts and Museums, , retrieved 7/4/2015. 40 He was a Jangari married to Yuruna Nampin who was Marie Japan’s† father’s mother. 41 Because of the cane toads, which have recently arrived in the area. 42 Ronnie Wavehill also talks about Teddy Crow as a baby later in this chapter in ‘Ceremony during Holiday Times’. 43 Ronnie’s mother’s mother was Lizzie Brian Nyalpngarri Nawurla and her husband was Daylight Parunyja Janama.

44 A coolamon is a wooden dish used for carrying babies, collecting bush foods and for ceremonial purposes (Wadrill, Wavehill & Meakins 2015). 45 ‘Holiday’ refers to the seasonal lay-off period in the Wet Season, when people travelled to neighbouring country for ceremony and funerals. 46 The Aboriginal name for Mucka Yard is Warlurrinyji. 47 This is a place in the Victoria River river bed below the Wave Hill Police Station where people used to camp in the Welfare Settlement days. Violet, Biddy and Topsy discuss this place in Chapter 6. 48 Sing and Ogden 1992: 32. 49 Biddy Wavehill Yamawurr 2013; personal communication to Meakins. 50 Hector et al. 2012. 51 See the next section for a discussion of Peter ‘Sabu’ Sing. 52 Alex McGuggan, a manager of Wave Hill Station from 1928 (Sing & Ogden 1992: 48; Schultz & Lewis 2008: 84). 53 Daguragu Community Council 2000; Donald 1998; Kijngayari 1986 (1974). 54 Written in 1948 but not published until 1987, as End of an Era: Aboriginal Labour in the Northern Territory. 55 Roy Yunga in Daguragu Community Council (2000). 56 Biddy Wavehill Yamawurr 2013; personal communication to Meakins 57 Billy Bunter Jampijinpa in Central Land Council (1994). 58 Johnny Kijngayari 1986 [1974]: 306, 308–9. 59 The details of the following camps come from Peter ‘Sabu’ Sing’s memoirs (Sing & Ogden 1992) and a discussion with Paddy Doolak, Ena and Sarah Oscar, Connie Ngarmeiye, Theresa Yibwoin, Violet Wadrill and others at Cattle Creek Station in 2014. 60 Sing and Ogden 1992: 3. 61 Sing and Ogden 1992: 73. 62 Biddy Wavehill Yamawurr 2013; personal communication to Meakins. 63 Ena Oscar and Katie Roy 2013; personal communication to Meakins. 64 For some accounts of this event, see Hardy 1968; Hokari 2000, 2002. 65 Tom Fisher was nicknamed Jurlukurt by Gurindji people because he was overweight. 66 Violet Donald (1998) (now known as Violet Wadrill).

Chapter 6 1 The only salt they had was what the station used for preserving beef (corned beef). It was rough and they had to beat it on rocks to break it up. 2 Bingle 1987: 64. 3 Bingle 1987: 75. 4 Bingle 1987: 75. 5 Bingle 1987: 58. 6 Stevens 1989: 284. 7 Stevens 1989: 282; the photograph was actually about Pier Dost and Said Kadaremn and was published in ‘Carnavon severs link with early history’, The West Australian 20/11/1954, p. 1. 8 ‘Camelman leaves £12,000 to friends’, Barrier Daily Truth 15/8/1950, p. 6; ‘Passing of old cameleer’, Worker 21/8/1950, p. 16. 9 Rose 1991: 159.

237

ENDNOTES

10 ‘Afghan Camel Teamster goes home by air’, The West Australian 1/3/1950, p. 3; ‘Gives up camels for home’, The Courier Mail 1/3/1950, p. 7. 11 Although an earlier report indicates that he intended to return — ‘Afghan camel teamster goes home by air’, The Western Australian 1/3/1950, p. 3. 12 ‘Gave £12,000 to friends’, The Canberra Times 12/8/1950, p. 1. 13 ‘Striking Story of North Australia Arrest’, Adelaide Advertiser 5/4/1933, p. 18. 14 ‘Tenders’, Northern Standard 23/2/1951, p. 12. 15 Farwell 1961. 16 Wave Hill Police Journal 1928–1937 (National Archives, Darwin). 17 Patrol of Stations in Timber Creek and Wave Hill Districts, 1947. 18 Riddett 1990: 98. 19 Ciglar 1986: 139–44. 20 Lewis and Simmons 2005: 13. 21 Patrick McConvell 2005; personal communication to Meakins. 22 Lewis 2011: 22; Ogden 2005: 5. 23 Lewis 2011: 71.

Chapter 7 1 Described in Hokari (2011: 166). 2 Rose (1991: 71) gives the date as 1918 but that is too late. 3 Northern Territory of Australia. Report of the Administrator 1918. Entry 30/9/1917. 4 Also known as Nipper. The Nyininy and Jaru word for ‘dog’ is kunyarr and the name ‘Kunyarriny-ngarna’ refers to the Dog Dreaming of his country. 5 Likely to be the skin name ‘Jampijina’. A Ruebin Jalmiary (likely Jalmiyarri) is also recorded as a police tracker in 1931 in the List of Police Trackers 1926–1946. He may be the same person. 6 He is listed as Sambo Womby-arrie (likely Wampiyarri) in 1932 in the List of Police Trackers 1926–1946, and then as Smiler Womby-arrie in 1936. 7 Ronnie Wavehill refers to him as a ‘flash bugger’ — someone who thinks he is something special, and a ‘kartiya-livin’ bugger’ — an Aboriginal person who lives according to kartiya ways. 30/10/1998; personal communication to Erika Charola. 8 Bow Hills (Wave Hill) Day Journal 4/9/1916, pp. 1–4. 9 See the first story in Chapter 5 for more on Sandow Tirrk-nginyi. 10 Bow Hills (Wave Hill) Letterbook 1923, p. 74. 11 Bow Hills (Wave Hill) Day Journal 28/3/1924, pp. 88–9. 12 Bow Hills (Wave Hill) Day Journal Annual Report 7/2/1925, pp. 99–100. 13 Bow Hills (Wave Hill) Day Journal 23/12/1925, 9/1/1926, pp. 100–102. 14 Timber Creek Police Journals. 15 Lewis and Simmons 2005: 11–12. 16 Northern Territory of Australia. Report of the Administrator 1926. Entry 30/6/1925. 17 Department of External Affairs. CRS A1 33/5423 AA ACT. 18 Northern Territory of Australia. Report of the Administrator 1935, p. 45. 19 Office of Administrator, Northern Territory 1915–1927.

238

CRS F1 39/112 AA NT. 20 Office of Administrator, Northern Territory 1915–1927. CRS F77 52/59 AA NT. 21 Office of Administrator, Northern Territory 1915–1927. CRS CA 1229/1 AA NT. 22 Lewis 1997: 32. 23 Rose 1991: 217–23. 24 Schultz and Lewis 1995: 90. 25 Timber Creek Police Journal entry, 2/12/1940.

Story Sources 1. Where initials are used they refer to: DD Dandy Danbayarri, ECH Erika Charola, EO Ena Oscar, FM Felicity Meakins, HMC Helen McNair, NMC Norm McNair, RWH Ronnie Wavehill, SO Sarah Oscar, VW Violet Wadrill. 2. Dokumentation Bedrohter Sprachen (DoBeS) (Nijmegen, The Netherlands) . 3. Funded by the Endangered Languages Documentation Program (ELDP) and archived with the Endangered Languages Archive (ELAR) (School of Oriental and Asian Studies, London) . 4. Summer Institute of Linguistics, now Australian Society for Indigenous Languages (AuSIL). 5. Australian Research Council DECRA project ‘Out of the Mouths of Babes: The role of Indigenous children in language change’ (DE140100854, 2014–2017). 6. Australian Institute of Aboriginal and Torres Strait Islander Studies.

References Primary Sources Police journals and documents Commissioner of Police, Correspondence files (NT Archives Service F77) Office of Commissioner of Police, List of Police Trackers 1926–1946 (NT Archives Service NTRS 2704) Patrol of Stations in Timber Creek and Wave Hill Districts, October 1947 (NT National Archives Service CRS F315/0) Police Station, Bow Hills (Wave Hill), Day Journals, 1916–1999 (NT Archives Service NTRS 2127) Police Station, Bow Hills (Wave Hill), Letterbook, 1914– 1931 (NT Archives Service NTRS 2772) Police Station, Timber Creek, Police Journals, 1920–1947 (NT Archives Service P302/P1, Series F302/P1 A758, A761, A762) Police Station, Wave Hill, Day Journals (Vol. 2), 1924–1927 (NT Archive Service NTRS 2014)

Government administrative reports and correspondence Department of External Affairs: Department of Home and Territories, Central Office 1916–1928. CRS A1 Correspondence Files, Annual Single Number Series, 1903–1916. CRS A1 33/5423 AA ACT. Northern Territory of Australia. 1919. Report of the Administrator for the Year Ended 30 June 1918. Melbourne: Government Printer. Northern Territory of Australia. 1926. Report of the Administrator for the Year Ended 30 June 1925. Melbourne: Government Printer. Northern Territory of Australia. 1935. Report of the Administrator for the Year Ended 30 June 1934. Melbourne: Government Printer. Office of Administrator, Northern Territory. Correspondence Files, Annual Single Number Series, 1915–1927. CRS CA 1229/1 AA NT. Office of Administrator, Northern Territory. CRS F1 Correspondence Files, Annual Single Number Series, 1915–1927. Office of Administrator, Northern Territory. CRS F77 Correspondence Files, Annual Single Number Series, 1915–1927.

Newspapers and gazettes Adelaide Advertiser 1933 Alice Springs News 2004 The Argus 1929 Barrier Daily Truth 1950 The Brisbane Courier 1929 The Canberra Times 1929, 1950, 1953 The Courier Mail (Brisbane) 1950 The Daily Guardian 1929 Daily Mercury (Mackay, QLD) 1927 Hooves and Horns 1949 News (Adelaide) 1927 North Australian 1887 The North Australian and Northern Territory Government Gazette 1887, 1890, 1928 Northern Standard 1924, 1929, 1931, 1933, 1951 Northern Star (Lismore, NSW) 1927, 1929 The Northern Territory Times 1891 Northern Territory Times and Gazette 1887, 1890, 1892, 1893, 1895, 1896, 1901, 1905, 1924, 1929 Recorder (Port Pirie, SA) 1927 The West Australian 1927, 1950, 1953, 1954 The Whisperer 2001 Worker 1950

Logbooks and diaries Miles, Leslie. 1929. Diary Account of the Thornycroft Expedition into Central Australia to recover the bodies of aviators Anderson and Hitchcock in 1929. (NMA 1985.0027.0001.001) Terry, Michael. 1925. Expedition Logbook Darwin to Broome. (SAM AA 333/5/5)

Census records Mackett, Paul. 2003. Census (Inverway 1962–1972). NAA (Darwin) Ref CRS E944/0). Mackett, Paul. 2004. Census (Inverway 1962–1968). NAA (Darwin) Ref CRS E944/0).

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Index Italicised page numbers indicate an image. For entries with a large number of photographs, the page numbers are included at the end of the entry. 1924 flood 13, 101–12, 103, 111 aftermath 105, 109–12, 116–23 kartiya accounts 112–13 1967 Referendum 4 Aboriginal Land Rights (Northern Territory) Act 1976 1, 4 Aborigines Act 1910 135 Aborigines Inland Mission (AIM) 135 aeroplanes 3, 123, 143, 149, 155–6 Atalanta 153 building airstrip 137–41, 138, 139, 144 Canberra 143, 144, 147, 153 first at Wave Hill Station 137–43 search for Kookaburra 144–56 Afghan shop 3, 71, 187, 189, 190–96, 193 Ah Mat family 131 Ajarraman (Adromin Khan) 191, 194 Algy, Cassandra v, 53, 231, 233 Algy, Freddie Jarlarla JangalaJurlama 182 Alice Springs Half-Caste Institution (The Bungalow) 135 Alligator Tommy 82 Anderson, Keith 153–4 Androman see Khan, Adromin Atalanta (aeroplane) 153 Australian Half-Castes Progressive Association 136 Bagot Home 129 Baldwin Spencer, W 135 Barry 67–8 Beasley, Jack 27, 58, 62, 63, 63, 70, 70–72 Bennelong 98 Benning, Henry ‘Dutchy’ 82 Bernard, Helma 43 Berndt, Ronald and Catherine 70, 115, 182, 183, 184, 187, 195 Bidda-boa (Brisbane Sambo) 148, 149–54, 155 Bingle, AS 113, 194–5 Blutcher Waruyarri Janama 183 Bob Jangala 154

Bow Hills Police Station 75, 197, 202, 214, 215 move to Wave Hill 72, 187, 202 and violence 72, 113, 198–202 Bracey, Ted 111, 112–13 Brain, Lester 153 Bray, Clyde (now Mohammed McGee) 135 Bridge, Joe 176 Brown, Jamie 127, 135 Buchanan, Bobbie 67, 82, 98 Buchanan, Gordon 67–8, 69, 71–2, 98–9 Buchanan, Nat ‘Bluey’ 27, 67, 194, 196 establishment Wave Hill Station 2–3, 73 recruitment of workers 84–97, 98 Bulngari, Blanche 107, 107–12, 113 Bungalla Kitty 80–1 The Bungalow (Alice Springs HalfCaste Institution) 135 bush foods 83, 129–30, 169, 171–3, 181 destruction of 99, 157, 183–4 and holiday time 172–3 hunting and fishing 7–12, 13, 15, 99, 157–8 Cahill, Tom 82, 98–9 Canberra (aeroplane) 143, 144, 147, 153 Captain Major Lupngayarri 72 Caralagoolah 80–1 Carpenter, Jack 61–2, 61, 71 Carrington, VG 115 cattle industry 2–3, 155 arrival of cattle 2, 27, 32–5, 73 destruction of food and land 99, 157, 183–4 holiday time 163–73, 182–3 recruitment of workers 67, 73, 84–97, 98–100, 199 see also station work cattle stealing 41–5, 51, 67–8, 71, 98, 217, 221 repercussions 41–5, 51, 55, 217–19 see also massacres; violence Cawood, Sam 155, 156 Central Land Council 2, 132, 231-3 ceremony 163–8, 184, 223, 225 initiation 149, 173, 221–3 Jarrarta 184, 230 Juju 63 Karungka 230

Kirrimangka 165–8 Marntiwa 165, 223 Wajarra 34, 168 Wangka 99–100, 100, 225 Yarluju 165 Yawulyu 184 Charcoal Pirtirtkunyu Jampin 201, 202 Chief Protector (of Aborigines) 135 children, removal of see Stolen Generations Chubb, Ursula 66 Clark, Jack ‘Brumby’ 69 Clarke, Euna 129 Cole, Tom 176 Coniston Massacre 156 cooks 156–8 and poisoning 69, 82 Cousin, Florrie 135 Croft, Bess 135 Croft, Brenda L 131, 233 Croft, Joseph 131, 135 Croker Island Mission 127, 128, 131, 134, 135 conditions 129–30 Croker, Sam ‘Greenhide’ 27, 67, 72, 73, 82, 196 recruitment of workers 84–97, 98 Crow, Teddy 161, 163, 167 culture, maintenance of 3, 99–100, 163–8, 173, 184, 223 and stories 25, 51,55, 57 see also ceremonies Cummins, Owen 27, 62, 62, 71, 72, 187, 195 Cusack, Daisy 131, 136 Cusack, Jack 61–2, 71, 135 Danayarri, Hobbles 69, 73 Danbayarri, Dandy 1, 67, 98, 106 1924 flood 112, 116–23 and aeroplanes 137–43, 144, 138, 146, 146–53 Rawuyarri the tracker 203–211 and Stolen Generations 124–6, 135 war party stories 7–12 Daniels, Dexter 184 Dodd, Topsy Ngarnjal Nangari 1, 128, 188 Dodd, Tommy Pirrmiyarri Jampijina 189 Dodd, Molly Tupngarri Nangari 135, 189 Doolak, Paddy 23, 44 Donald Nangka Jurlama 131, 157, 162 Douglas, Eric 149, 151, 153, 154, 155

243

INDEX

Drew, Burt 111, 112 Durack, John 82 Eagan, Joe 113 Eaton, Flight Lieutenant Charles 151, 153, 154, 155, 156 Edwards, Dinah 182 Edwards, Harry (or Jack) 82 Egan, Joe 131, 135 Egan, Ted 132 Elizabeth II 128 Evans, Ted 71, 127, 129, 133, 134 regret at removing children 132, 135–6 Faigon, Joe 176 Ferguson 67–8 First Nations Political Party 132 Fisher, Tom 178, 179, 184–6 Fitzer, Mounted Constable Tas 228–9 Fletcher, JW 115 floods 21–5 see also 1924 flood Frayne, Jack 70 Frith, Maddie 135 Frith, Nancy Nalyirri-Nangari 182 Frost, Richard 82 Gallagher (Calico), Jack Jangari 195 Garden Point Catholic Mission 128, 131, 135 gardens, kartiya 71, 111, 123, 183 Gibb, George 180 Gordon, Hugh 73, 84–97, 98 Gordon, Wattie 73, 84–97, 98 Greenfield, Brian 128 Gregory, Francis 27 Gregory, Henry 27 Gum, Archie 163 Hagen, Bonnie 129, 131 Hamilton 147 Hardy, Frank 180 Hayes, Ralph 186 Hayes, Thea 186 Henry, Ted 125, 131, 133–4, 135 Hill, Kim 131 Hill, Mickey 135 Hitchcock, RS 151, 153–4 Hogden, Bert 176 Holden, Les 144, 147, 153 holiday time 169–73 and ceremony 163–8, 172 food shortages 172, 173, 182–3 Hughie Jampijinpa 154 Humbert Tommy Nyuwinkarri 229 The Intervention 136

244

Jack Jangari 69, 82 Japanngali, Marie Nangari 232 Jarluyarri, Cracker 99 Jarramirnti, Jack Jangari 154 Jaydeadda 81 Jeffrey, Bill 180 Jikirr, Waterloo Bob Jungurra 219 Jinparrak see under Wave Hill Station Jiwijiwiji, Mildred Nampijina 135, 189 Johnson, ER 82 Kahlin Compound (Darwin) 135, 136 Kalipiti, George Jukurtayi 68 Kamanyjingarna Janama (Yirrkalkari) 219 Karrimala see Manngayarri Japalyi karukany (mermaids) 2, 5, 13–20 Karungkarni Arts 2, 231-2 Keating, Frank 197, 201–02 Kelly, George 135 Kelly, Joe 176 Kelly, Mrs 176 Kelly, Tom 131, 135 Kelly-Kitching, Nelly 135 Khan, Adromin (Androman) 71, 187, 194–5 Khan, Mallum 195 Kilirnnyininy Japalyi 223 King, Marie Pungki Nangari 62 King, Billy Yarninyja 62 King, Diane 62 King, Roger 62 Kingsford Smith, Charles 144 Kitty Mintawurr Nanaku 131 Kookaburra (aeroplane) 144, 145, 156 search for 3, 146–54 Kruger, Alec 131, 135 Kunyarriny, (Nipper) Jurlama 209–211, 212–14 Kurnmali Japalyi 217–19, 220–24, 227, 229 Kurraj (Rainbow Snakes) 2, 5, 21–5 and rainmaking 101–03 Kurrajnginyi see Manngayarri Japalyi Kurrami, Georgie Janama 55 Kurriya, Spider Jurlama 136 Kurturtu massacre 63, 70 Lajayi, Polly Namija 157 Lapapi, Sheila 182 lay-off time see holiday time Leaman, Leah 37 Lentara home 130 Ligar 82 Likapurr, Elsie Nampin 182 Limbunya Station 5, 27, 71 massacres 27, 199, 200

Stolen Generations 131, 136 violence 58–65, 69–71, 220–03, 228 Lingiari, Vincent 4, 131, 176–82, 179, 184–5, 193 see also Walk-Off Lizzie Brian Nyalpngarri Nawurla 133–4, 161–2, 161 Long, Steven 23, 43, 44, 160, 161, 161, 173, 176, 193 Lovegrove, Creed 127, 133, 135 Lunkurr Japalyi 111 MacDonald, Mounted Constable 201–2 Mahomet, Sarli (Palyung, storekeeper) 187, 191, 191, 196 Mahomet, Sarli (saddle maker) 196 Malang 187, 194, 195 Manngayarri, Jimmy Japalyi (Karrimala, Kurrajnginyi) 61, 64, 65, 82 kartiya violence 58–65, 69, 70–1 police violence 198–200, 202 Manning, Brian 184 Manyjuka Sambo Japalyi (Mintiwirl) 7, 9, 12, 113, 153–4, 215 search for Kookaburra 147–56, 148, 155 Martin, Alf 177 massacres 27–66, 70–1 Coniston Massacre 156 decrease in population 2, 46, 70, 73, 82–3 destruction of evidence of 37–9, 43, 44, 53, 199 European accounts 67–72 Jurlakkula (Nero Yard) 32, 45–6 Kurturtu 63, 70 Ngima (Neave Creek Junction) 54–7 perpetrators 27, 62, 68, 69, 70, 71, 156, 195 reasons 46, 53, 98 repatriation of bones 66, 68 retaliation for 39, 40, 41–2, 44, 45, 49–51, 83 Sandover Massacre 156 sites of 28–9, 44 Tartarr (Blackfellows Knob) 32, 41–2, 66, 68 Waniyi 32, 52–3, 233 Wirrilu (Blackfella Creek) 1, 32, 43–4 Warluk (Seale Gorge) 32–9, 46, 68 Yurruj (Burtawurta) 32, 47–51, 68, 70 see also cattle stealing; violence Mayawi, Elsie Nanaku 191, 196 McGee, Mohammed (previously Clyde Bray) 135 McGorm, David 131, 135 McGuggan, Alex 115, 154, 177, 180

INDEX

McLaughlin, Don 217 McLean, W 115 Melville Island 128, 135 mermaids see karukany Midjanu, Tommy Jampijinpa, 154 Miles, Les 155 Minipa 9 Mintiwirl see Manyjuka Molly Dodd Tupngarri Nangari 135, 189 Montejinni Station 71, 177 Moore, Doug 70 Moray, Alex 109, 112, 115, 151, 154 Morris, Rita 175 Morris, Trisha 175 Mulligan 82 Munnganyi, Anzac 69, 82 Murnkurrumurnkurru rangers 2, 232 Murranji Track 183, 195, 196 Murray, Constable 155, 156 Murruwan Janama 58 Murtuyarri Jangari (Manbulloo Nipper) 219 Nangka, Donald Jurlama 131, 157, 162 NAWU (North Australian Workers Union) 184 Nellie Punayi Namija, 157 Nelson, Bob 177 Nelson, Harry 132 Ngalngarri, Amy 191, 196 Ngarlanpa, Pansy Nampin 182 Ngarmeiye, Connie 24, 159, 231 Ngartarinypa see Parraparra, Benny 191 Ngima massacre 54–7, 70 Nipper 61 North Australian Workers Union see NAWU Northern Territory Emergency Response (the Intervention) 136 Northern Territory Stolen Generation Aboriginal Corporation 132 Nottle, Frank 155 Nowra (Nawurla) 82 Nyirtu, Josephine Nampijina 135 Nyurrmiari, Pincher 30, 30–1, 66 Nyuwinkarri, Humbert Tommy 229 O’Brien, Seamus 131 O’Keefe, Mounted Constable 81, 82 O’Neill, Patrick (Paddy the Lasher) 80–1 O’Reily, Jerry 177 Oats, Rita 131 Old Banjo 72 Ord River Station 199–200 Oscar, Ena Majapula Nanaku 24, 184, 186 Oscar, Sarah Yanyjingali Nanaku 24, 53, 232

Paddy the Lasher (Patrick O’Neill) 80–1 Paddy, Justin 130 Paddy, Michael 130 Paliya 9 Palmayarri 213–14 Palmer, Ishmael 44 Pangkarna, Clancy Jukurtayi 189 Panyawuk, Minnie 191 Parlamuwurni, Banjo Long Jangari 225 Parraparra, Benny (Ngartarinypa) 187, 191, 196 Parunyja, Daylight Janama 148, 149–54, 155, 161–2, 183 Patchel, Willie 215 Patrick, Liam 132 Patterson, William 70 Payne, WL 115 Peter Limbunya, Ngurriyila Pangkayarri Jurlama 136 Peter, Robbie 59 Phillip, Governor 98 pilyingpilying children 119, 129, 125–8, 133–4, 135–6 see also Stolen Generations Pingkiyarri, Jack 64–5 Pirtirtkunyu, Charcoal Jampin 201, 202 poisoning 69, 82, 156–8 police 125, 228–9 dispensing rations 187, 189, 202, 203 involvement in massacres 68–9, 156, 229 support of other kartiya 3, 62, 72, 199 and violence 198–201, 202, 216–19, 228 see also trackers police boys see trackers police stations see Bow Hills Police Station; Timber Creek Police Station; Wave Hill Police Station Polly Lajayi Namija 157 Pontiari, Peanut 23, 43, 44, 98, 201, 201 Puliya, Daisy Nangari 182 Punayi (Nellie Namija) see Polly Lajayi Namija Rainbow snakes see Kurraj Rangiari, Mick 71, 129, 131 Rarraly 121 Rawuyarri (Smiler) 203–211, 212–14 Redknap, M ‘Wag’ 99–100 Reid, Harry 58–62, 71 resistance to kartiya 58–61, 67, 73, 82–3, 112, 184–5 retaliation against kartiya 67, 68, 73, 112, 212–14 Retta Dixon Home 129, 135 Reynolds, Richie 131

Riley, Teddy 203–211, 213 Rinyngayarri, Jerry Jurlama 157, 162 Ripnga, Bandy 196 Rook, Susan Nampin 182 Rosewood Charlie 82, 215 Rosie Nimarra 196 Roy, Katie 184 Roy, Rob 43 Ruddick, Daisy Nawurla (née Cusack) 131, 136 Ryan, Pauline Nanaku 182 Ryan, Banjo 216–19, 216 Ryan, Jim 125, 131, 133–4, 135 Ryan, Maurie Japarta 71, 127, 129–32, 130, 135 Ryan, Patrick 72 Sambo Manyjuka (Mintiwirl) see Manyjuka Sambo Japalyi Sambo, George 23, 199 Sandover Massacre 156 Sandow Tirrk-nginyi see Tirrk-nginyi Sandstone, Peter 229 Sandy Moray Tipujurn 62, 184 Saville, Smokey 187, 191, 196, 196 Savillis, Freddy 135 Schober, Max 194 Scott 82 Simmons, Lexie 196 Sing, Peter ‘Sabu’ 68, 72, 173, 185 Smiler, Mary Yaringali Nangari 189 Smith, Dick 156 Snake Bay 128, 135 sorcery see under spirit world spirit world 2, 5, 13–20, 199 ongoing belief in 5, 165 and sorcery 101–06, 200, 213–14, 223–4 Stanley 82 station camps 60, 85, 112, 159, 183 move to 2, 57, 73, 82–3, 99, 113 station work 97, 99, 161, 162 building airstrip 137–41 and children 123, 183–4, 189, 191 Vincent Lingiari’s experiences 176–82 working for rations 174, 182–6 Stolen Generations 3, 124–36, 184 consequences for 131–2, 136 and education 130–31, 135 institutions of incarceration 129, 130, 135 lists of children taken 131, 135 and Welfare 125–8, 132–4, 184 see also Croker Island Mission Stott, Mounted Constable Gordon 216–21, 225–29

245

INDEX

Sunshine Club, Darwin 136 Swan, Charlie 187, 190, 191, 196, 196 Terry, Michael 99–100, 100, 113, 153 Thomas Monkey Yikapayi see Monkey Yikapayi, Thomas Thornycroft Expedition 154, 155, 156 Timayi, Minnie Nalyirri 136 Timber Creek Police Station 70, 80, 131, 220–04, 228–9 Tinker 101–06 Tinyuluk (Jimmy, King of Wave Hill) 9 Tirrk-nginyi, Sandow 7–25, 215 killing of kartiya 75–80, 81–2 Topsy Dodd Ngarnjal see Dodd, Topsy Ngarnjal Tracker George 229 trackers 3, 67–9, 200, 202, 214–15 hatred for 200, 221 names listed 67–8, 69, 113, 189, 200, 202, 214, 229 revenge on 200, 212–15, 220–25 treatment of 155–6 see also Rawuyarri Tudawali, Bobby 184 Uhr, Darcy 69 Vestey time 3, 115–23, 178, 181 conditions for workers 173, 174, 182–6 Vestey, Lord William 3, 115, 174, 182 Victoria River District 1–2, 27, 27, 67, 187, 195 police action 68, 135, 202, 228–9 violence in 69, 71, 72, 82, 229 Victoria River Downs (VRD) 82, 177, 183, 225, 226–8 violence 2–3, 67, 73, 184 destruction of evidence 61, 62, 63, 68, 70, 71, 211 end of worst violence 85–97, 99, 199 against Gurindji 58–72, 106, 131, 157–8 intertribal 5, 7–12 against kartiya 39, 47–51, 67, 74–82 kartiya accounts 69, 70, 80–3 poisoning 69, 82, 156–8 reasons for 12, 41–5, 51, 63, 67–70, 217 retaliation 212–14 running from kartiya 41–2, 44, 53, 55–7 see also massacres; trackers VRD see Victoria River Downs Wadrill, Violet 1, 69, 70, 196 Afghan store 190–1, 195

246



flood story 21–5 food in holiday time 169–72 kartiya violence 157–8 Ngima massacre 54–7 and Stolen Generations 127–8, 135 photos of 22, 24, 37, 169, 176, 187, 231, 233 Walk-Off 1, 3–4, 131, 176–82, 178, 184–6 achievements of 4, 14, 185 see also Vincent Lingiari walkabout see holiday time Wallagoolah 80, 81 Walmin, Horace 129 Walyjiwalyji (Afghan storekeeper) 191, 193–4, 195 Wamuku Jungurra, Robin 72 Wanderers football club 132 Wangararra, George Jampin219 Wangka Bill Jangari 189 Wangka ceremony 99–100, 100, 225 Wangkali, Gerry Jangari 55, 57 war parties see Waringarri Wardle, Barry 135 Wardle, Jimmy 135 Wardle, Kathy 135 Wardle, Sandra 135 Waringarri (war parties) 5, 7–12, 49 Warlngu Japarta 223 Waruyarri, Blutcher Janama 183 Wave Hill Police Station 3, 72, 112, 113, 187 previously at Bow Hill 72, 187, 202 Wave Hill Station 62, 115, 183 and aeroplanes 137–56 burnt down 82, 112 conditions for workers 173, 174, 182–6 at Jinparrak (1925-1966) 112, 113, 115–23 new (from 1966) 115, 186 original (to 1924) 12–13, 27, 67, 73–114, 115 spearing of manager 74–80 see also 1924 flood; Stolen Generations Wavehill, Ronnie Wirrpngayarri Jangala 1, 73, 173, 212–14 1924 flood 101–06, 112 and ceremony 163–8 killing halal way 192–4 massacres 32–53, 68, 70, 71 mermaid story 13–20 moving to cattle stations 84–97, 98–9 photos of 23, 33, 43, 44, 47, 53, 173, 193, 231

Wavehill, Biddy Yamawurrngali Nangala 1, 44, 68, 160, 173 and station life 174, 184 and Stolen Generations 128, 133–4, 135 photos of 24, 160, 161, 169, 176, 184, 187, 231, 233 Wavehill, Jimmy Ngawanyja Japalyi 175, 176 Wayinangali, Tamarind Nampin 182 Welfare 127, 173, 179 dispensing rations 173 Stolen Generations 125–6, 132–4, 184 truck used for removals 125, 127, 128, 134 Welfare Compound 3, 187, 189, 213 Wet Season 2, 103, 189 see also holiday time Wheelbarrow 82 Whitlam, Gough 178 Wilcock, Welfare manager 128 Williams, Warren 132 Willshire Mounted Constable WH 12, 68–9, 229

Wilmanton, Frank 178 Wilpin 71 Wilson, Mat 70 Wynbye, Margaret 160, 161 Winyjirriya, Florrie 189 Wirlwirri, Toby Jampin 226 Wumpurrngali, Dorothy 182 Wye, Walter 71 Yanyjaya, Lizzie 127 Yaringali, Mary Smiler Nangari 189 Yibwoin, Theresa Nangala 175, 184, 191 Yikapayi, Thomas Monkey 23, 44, 173 Yinpawunyngali Namija 182 Yirrkalkari (Kamanyjingarna Janama) 219 Yurran 157–8 Yurruj massacre 32, 47–51, 68, 70