BL 90 | Dulayŋa Wunuŋmurra – Minhala ga Baypiṉŋa


I am going to tell a story, just for the children to learn later on in the future, from that part where he made, one man called Barama. Yo, Barama was the person, which was given to us, this one particular painting, but just for the children, for the school to learn later on in the future, that they will see and learn here, about this painting. When our old people die, and also us, for the future of our children to learn and know about these paintings in the future.
But not for the women to learn that far, from another place, only the children boys will learn about this.

Ok, the story is about one, two and three long-necked tortoises, and one other side is the baypinŋa (saratoga) fish, these are the ones that he made, but not only these ones, many more around as well. The one which he gave, was not to one person, he gave it to one person many years ago, to an Elder and from there the Elder shared amongst everyone else and gave them to their hands to take care of, and now everyone has their own in their hands which they need to take care of.

But, not for every individuals who had them, it wasn’t for himself, for everyone, for man, Dhaḻwaŋu person, Dhay’yimirriwa Dhaḻwaŋuwa (Dhaḻwaŋu that speaks Dhay’yi (language) and it was given to everyone’s hands for them to take care of the paintings. This foundation of paintings, this, and another, another, another, another, another and they are in one nest and are cared by one hand (people that shows, paints and looks after the designs). And the clan group grew larger, the Dhaḻwaŋu clan group and was separated amongst themselves, and was given a piece of painting to look after.

You can have this, you have this, you take care of this, this is yours, and so on, and you will look after this for us, you hang onto this for us, you will take care of this for us and so on, all of the sacred paintings that we have. And he went and made these ones, another, another and yo, … but the only place where it was kept was not at anyone elses area, this in the past. It was placed with the deceased person, and onto the Ḏanparr (hollowed logs) which the deceased person was put into. And onto a body of a galŋamurutj (person that had been to a man’s ceremonies for the first time) and then this sacred Guḻanydja (paintings) would be put onto a person’s body.

This Guḻanydja, dhuḻaŋ (other names for sacred paintings) that were put onto, and also onto a deceased person’s bodies, but onto hollowed logs called Ḏanparr (hollowed burial poles) for Ḏanparr to larrakitj (other name for burial poles) of the deceased person, from the larrakitj it would end at the Garma (ceremony ground).
At the Garma this would end, in the past many years ago and this story was told to us many years ago by our elders in the past, our elders.

And to a human body, was to a galŋamurutj person, would paint sacred designs on his body before he would eat food, meat and honey, before that he would just wait not eat anything, when this painting is on his body. So he wouldn’t eat without the ceremony first, with black mouth after being put into this, so this is the story just to tell you, so that you can learn later on in the future and also to teach the boys and young men to know and learn about these things.

They will learn here and then they will go to learn from the elders, they will learn here at the school, when later on in the future the elders will ask them to stay to learn they will stay like this, people, those new people. And they will tell them the laws, for the new person that will come out of this school. So that he will go and see his father, grandfather and his grandfather’s great grandfather.

He will learn here before entering that place, that’s why we paint these for you here, not only us, our language group, but there’s a number of other language groups that paints as well, from clan groups to clan groups to see and hear, so he will see that.

This sacred painting in the past, would suffer to death, they would spear themselves to death until everyone was all gone dead, many years ago, but not nowadays, it’s better then before and all good not in that bad mood. So you just watch silently, if you women want, you have to see silently if you want maybe, but don’t tell, maybe, we won’t give it to you.

Only the boys will see, the young boys that are just growing up, from here onwards and for the future generations that will be growing up in the future they will learn those children we won’t know, we’ll be dead by then, on their own.
Their fathers will teach them and their grandfathers, they will be taught by them in the future, by the next generations and we’ll be dead by then and buried in the ground, so this.
So yes, I will go back again, straighten up this, these three animals, four and one fish, there’s one fish and it is called baypinŋa (saratoga) and these are called the long-necked tortoises.
This is the water bawuḻuŋal (that flowed down) and these are the bubbles that the animals made and the grass reeds which it pulls out and clears out and make these bubbles. These are the grass on its hands, which it pulls out, from its neck and its arms and opens its way out with its nose. And this is the waterhole, these ones here that stretches out for you children to see and hear this story later on in the future and this is the waterhole, this one here.

And these are the bubbles, these ones and this one here at the front of the escarpments Biḏipi (stick) this is the stick Marawarrwarr Ŋulmurrk’murrk’(hiding place for the long-necked tortoises) other name is Ŋulmurrk’murrk’ and the other name is Marawarrwarr. For the long-necked tortoises to hide in, when we go to swim and hunt for them, we see them here in this area, to this Marawarrwarr and catch it.

We stand and walk down, we see the bubbles, the bubbles that come out, this one is from it, there’s the bubbles, when we see the bubbles we say to each other, come we go into the water and follow the bubbles and we straight away catch it, so these are the bubbles that it makes with its hands, and that’s it.