Everyone has others one is obligated to (has to care for) and others who care for one. No man or woman is an Island. ‘Skin’ classification guides the nature and intensity of relationships. A feature of the system that appeals to many ‘westerners’ is “mother in law avoidance” In former stricter times it was absolutely forbidden for one’s mother-in-law to be addressed or to be in the same room. It still happens that someone might wait outside a shop because “there is no room”.
"Lupo was a very large bull mastiff looking dog that was white, except when as kids one time decided to dye him blue or purple with gentian violet ... Maybe he was the Boundless Possible dog": Scott McConnell MLA
My family’s journey is but one of thousands of similar travels and travails undertaken by Stolen Generations’ members and their descendants. I follow in the footsteps of my grandparents – Bessie and Joe Senior; my father – Joe, and through the determined efforts of my mother, Dorothy, to ensure my father was reunited with his/our family. It is because of them – all gone now - that I have been able to undertake my journey, to work out where ‘home’ is for me.
One fella came up to me at the end of the second day and said the comedy that came out of the commentators trying to keep up with whose who on the field was “better than Roy and HG!!” The starting point in any footy commentary is to get a good team sheet in numerical order. The challenge out bush is that there are often three players wearing the same number, several players with no number and some players with no guernsey at all. That’s when you have to get creative and write the player’s name next to “red boots”; “barefoot”; “topknot”; “big tummy” etc.
Supporti-ki karlipa wangkami, tala manu nyiya kanti-kanti yungungurlu ngalpa yinyi nyampurla ngurungka. Nyampurla Yurntumu-rla panu karlipa madarni nyiya-ningki-jarra ngula karliparla yulkami. Madarni karlipa jana Mt Theo program, kurdu kurdu kurlangu, Warlpiri-rli ngulpa karlipa jana tiji-mani, PAW, Mampumaninja-Kurlangu jarlu patu ku, WarlukurIangu arts centre, manu yangka ngula kalu jana mardarni wiri-wiri-rli kurdu-kurdu. Ngulalparlipa mangu pungkalayi, Yungurlu ngalpa nyanyi nguru kari wardingki-rli pirrdiji ngula karlipa mardarni.
Yapa-patu nganimpa, Yurnturnu wardingki karndu nyarra wangkami ny arnpu statemcnt purdanyajaku manu yungurnkurlu pina kanyi Federal manu N.T. Government kirra ... Nyurru ngurla juku!
Many Warlpiri, like Judy Napangardi, elected to use the wildest, most inventive of palettes to represent their country and as a means of re-affirming their relationship with it
Dickson and others are right to claim that our parliaments are killing Aboriginal languages, but they aren’t doing it by denying their occasional use by parliamentarians. The linguistic killing fields are not in the NT parliamentary precinct but in the dozens of small Territory townships where on every school-day kids walk out of their houses where English is spoken as a third, fourth or fifth language and up the road to spend the day in a mono-lingual classroom.
The Gumatj clan language, Dhuwalandja, is itself the tongue of flame. This language, or tongue, like the flame, cuts through all artifice. It incinerates dishonesty leaving only the bones of the truth.
Jangala's childhood memories consist of stories associated with the Coniston massacre of Aboriginal people and the shooting of families at Wantaparri, which is close to his birthplace at Jila. Jangala had virtually no contact with white fellas during his youth but remembers leaving Jila for Mt Theo 'to hide' from being shot. After his father died at Mt Theo, Jangala moved with his mother to Mt Doreen Station, and subsequently the new settlement of Yuendumu.