Batchelor Course Birriyakwong

June 27, 2013 By Filed Under: community news story, language, vocabulary Tagged With: , ,

Graduate birriyimeng, Batchelor College.

Photos by Kevin Arthur, BIITE.

Tom Wood and Raymond Guymala have a planning discussion the day before their trip from Gunbalanya to Batchelor College on 20 June 2013 for their graduation ceremony at Batchelor Institute of Indigenous Tertiary Education (Certificate 2 in Construction). Thanks to Andy Peart, CDEP Training Officer at Gunbalanya for the recording and thanks to Kevin Arthur (BIITE) for the photos. Thanks to Tom Wood and Raymond Guymala too.

[soundcloud url="http://api.soundcloud.com/tracks/98673408" params="" width=" 100%" height="166" iframe="true" /]

T= Tom, R= Raymond, A= Andy Peart.

[00:00:00.00] R: Tom, wanjh balekeno ngarri-re malayi?

[00:00:04.06] T: malaywi karri-re

[00:00:06.12] R: balekeno kukabel?

[00:00:09.00] T: kukabel karri-re o kumurrng

[00:00:12.24] T: nungka njaleken karri-re?

[00:00:16.12] R: graduate

[00:00:19.04] T: graduate karri-yime

[00:00:19.24] T: kore birri-wern?

[00:00:23.03] R: mulil

[00:00:25.23] T: malayi karri-re, kumurrng, kukabel

[00:00:32.06] T: karri-dungbebme

[00:00:33.20] T: kareh kanjdji kah-dungyo kah-kakyo wanjh karri-dolkkan kunukka six o'clock

[00:00:40.05] T: darnki kah-bebme name karri-re karri-bolkbawon Kunbarlanja

[00:00:43.22] T: seven o'clock mani bas karri-mang mani manu ka-bidbun, kan-bekkan

[00:00:51.23] R: wo kurebeh wanjh ngarr-ngokkowiyidurndeng

[00:00:55.19] yo, karri-ngokkowiyidurndeng

[00:01:00.19] A: njale, njale kabirri-re?

[00:01:02.23] T: murrika karri-re, mandengeyi

[00:01:05.05] R: murrika ngarri-re

[00:01:06.01] mandengeyi

[00:01:22.02] A: Bale ngurri-borlbmeng?

[00:01:09.20] R: aa... building

[00:01:10.18] building, building construction ngarri-re... manekke, ...graduate ngarri-yime

[00:01:15.13] R: graduate

Vocabulary:

balekeno when

malayi, malaywi tomorrow

-re to go

kukabel morning

njaleken why

-dungbebme 1. arrive in daylight 2. morning rising of the sun

name short version of namekke that

kunukka like that, at that time, that topic mentioned

-mang to get

-bolkbawon leave a place, depart from a place

kurebeh other side, at the other place/other end

ngokkowi evening

-ngokkowiyidurndeng return in the evening

murrika, mandengeyi motor vehicle (car, truck)

-borlbme to learn, to become accustomed to

manekke that, that thing mentioned (of man- class)

njale what, how

wanjh then (sequential)

-dungyo sun be located, exist

-bidbun, go up, go upland

mulil lots, many (also a ceremony name)

Bonj

That is all.



Jabiru School Print Workshops

August 30, 2012 By Filed Under: community news story, language Tagged With: ,

Jabiru Area School Print Workshops 2012

Stuart Whitby's Art Class

With guest printmakers and former Jabiru residents Diane and Andrew Blake

[Show picture list]

(place cursor over image and select the full screen icon to view portrait orientation images without clipping)

Bulanj Murray kabendjawan yawurrinj nawu birrihbimmarnbom.

Murray Garde talks with 3 Jabiru School students about their prints—Jimmy Marimowa, Cuisak Nango and Hezekiah Lane.

 

JAS Jimmy namarrkon edited

[00:00:00] Jimmy: Ngaye Jimmy Marimowa

I am Jimmy Marimowa.

[00:00:02] MG: Jimmy yingeyyo, en kunred ke baleh?

Your name is Jimmy, and where is your country?

[00:00:05] Jimmy: Minjilang

[00:00:06] MG: Minjilang. Ngudda Minjilang beh.

Minjilang, you're from Minjilang.

[00:00:09] MG: Nanih, njale yibimbom?

What have you painted?

[00:00:11] Jimmy: Namarrkon.

Lightning Spirit.

[00:00:12] MG: Namarrkon, and njale... njale kakarrme?

The Lightning Spirit, and what does he have?

[00:00:15] Njamed axe, dadken.

Whatsit, an axe, stone axe.

[00:00:18] MG: Yoh, kaburriwe ey?

Yes, he throws it ey?

[00:00:19] Jimmy: kaburriwe

He throws it.

[00:00:20] Nakodjok: karrong.

He strikes with it.

[00:00:21] MG: Karrong! Kamayhke!

He strikes with flashes of lightning.

[00:00:22] Jimmy: Yoh.

Yes

[00:00:23] MG: Balekeno karrinan bu kamayhke? Yiman kayime kurrung ey.

When do we see those flashes of lightning? Like in kurrung season ey?

[00:00:29] Jimmy: Yowey.

Yes.

[00:00:30] MG: Yoh, kunumeleng, kurrung.

Yes, in kunumeleng and kurrung seasons.

JAS Nakodjok mimih edited

[00:00:00.00] MG: Kunkurn bale yikurn ngudda?

Skin name, what is your skin name?

[00:00:01.14] Cuisak: Nakodjok

[00:00:02.06] MG: Nakodjok

[00:00:02.22] Cuisak: Wamud

(also known alternatively as) Wamud

[00:00:03.14] MG: Wamud, en njale yibimbom Wamud?

Wamud, so what have you painted/printed Wamud?

[00:00:05.17] Cuisak: Mimih

[00:00:06.14] MG: Mimih, wardi, wardi yiyolyolme, kalobme o bale?

Can you tell me about this mimih, is he running?

[00:00:10.11] Cuisak: yo

yes

[00:00:11.06] MG: Kalobme. Baleh karringalke mimih?

He's running. Where do we find mimih spirits?

[00:00:14.06] Cuisak: Kuwardde.

In the rock country.

[00:00:15.03] MG: Kuwardde yo. Yinang mimih ngudda?

In the rock country yes. Have you seen a mimih?

[00:00:18.07] Cuisak: Larrk, only nganang njamed, paint ngayime,

No, I've only seen... I've only painted them.

[00:00:22.12] MG: Yo. Yidjalbimbom.

Yes, you've just painted one.

[00:00:23.24] Cuisak: Yo birridjalbimbom kore kuwardde.

Yes, they just paint them in the rock shelters.

[00:00:26.14] MG: mm, ma bonj kamak.

mm OK then, that's great.

[00:00:27.16] Cuisak: Ma

OK then.

JAS nganabbarru malimali edited

[00:00:00.00] MG: Ngudda, ngudda njale yibimbom?

And what have you, what have you painted/printed?

[00:00:02.19] Hezekiah: Nganabbarru

A buffalo.

[00:00:04.08] MG: Nganabbarru o yoh. Ngannabbarru, ngudda nganabbarru yingun?

Oh yes, a buffalo. Do you eat buffalo (meat)?

[00:00:08.17] Hezekiah: yoh

yes

[00:00:09.15] MG: En baleh kabirribun nganabbarru?

And where do they hunt buffalo?

[00:00:11.16] Hezekiah:  mm kore bush.

um in the bush

[00:00:13.03] MG: Kore bush. Kunred ke baleh?

In the bush. Where is your country?

[00:00:15.22] Hezekiah: Malimali.

[00:00:17.00] MG: Malimali, kunred? Kumekke nganabbarru nawern?

Malimali, that place ey? Are there many buffalo there?

[00:00:20.17] Hezekiah: mm nawern.

mm many

[00:00:21.13] MG: Yinang?

Have you seen them (there)?

[00:00:22.10] Hezekiah:  yoh

yes

[00:00:23.09] MG: Ma, bonj.

OK that's all.

 

Bonj

That is all.

Injalak Screenprinting

August 20, 2012 By Filed Under: community news story, language Tagged With: ,

Injalak Screenprinting

The famous Injalak screenprints at Gunbalanya are back in production. Isaiah Nagurrgurrba talks about how it all started.

yawkyawk 'mermaids'

Kabirriyingkibimmarnbun 'they draw a design first'

Nakangila kahkurrme screen 'Nakangila places the screen'

Isaiah screenprinting text <— Konda yibiddjuyme ba yiwokbekkan. (click the icon to hear the story).

[00:00:00.00]

First nawu ngarrbendjawam nawu...

At first we asked about

[00:00:02.13]

konda ngarridurrkmirri

here where we work

[00:00:03.17]

screen printing... aa nawu dabbarrabbolk ngarrbendjawam kamak ngundimarnemang design yiman Nawamud

and screen printing... we asked our old people if it was OK to use their designs— people such as Nawamud

[00:00:10.24]

Thomson, Kodjok, and Wamud... Wamud namekke ngarrbendjawam bu design bedberre

Thomson, a man of Kodjok subsection, and also Wamud... that Wamud we asked them about permission for designs

[00:00:18.18]

kamak ngundimarnemang (dreya???)

we asked if it was OK to use traditional designs

[00:00:20.12]

ngarrimyolyolmeng bu namekke print ngarriyime kunmadj

We came and explained how these would be printed on cloth

[00:00:23.22]

material... 8 metres table... wanjh Balanda kabirrimre kabirrinan name kunmadj

on material on a table 8 metres long... and then non-Aboriginal people would come and see these prints

[00:00:29.04]

kabirribayahme nameke mak artist

and that they would buy them and the artist

[00:00:31.17]

royalty yiman name kamang nuyeke

would receive a royalty for his design

[00:00:34.08]

mani,

money

[00:00:35.02]

nawu kunmadj ba karengere art centre kamarnbun more mani

and that as this continued it would make money for the art centre

[00:00:40.15]

ba ngarribayahmeken njamed ink use ngarriyimi

so that we could buy things such as the inks used in the printing

[00:00:43.07]

ngalengarre manu screenprinting-ken manekke mani ngarrimarnbun

and all the other things we need to do the screen printing and to make money

[00:00:46.20]

ngarrimarnbun T-shirt, fabric

(by selling) T-shirts we make and fabrics

[00:00:50.20]

en more birridjaremi nawu kabirridjare bedberre design kabirrimarnbun bad

and then more people wanted to use their designs but

[00:00:55.12]

make sure ngarrbenmarneyime minj mak djang ngurribimbun bu njamed wardi

we were told (other artists) not to paint sacred restricted designs, otherwise...

[00:00:59.22]

minj karridurren bad kandiyolyolme kadberre dabbarrabbolk.

well it wouldn't mean we would argue over it, but it's just what our elders explained to us.

Bonj, birriyakwong! The finished product.

Bonj

That is all.

 

 

Bongolinj-bongolinj

July 11, 2012 By Filed Under: community news story, language, video Tagged With: ,

Konda yibennan "One Mob" kabirriborrkke

bongolinj-bongolinj mankarre.

madjandemed barra ngalero

madjandemed barra ngalero

madjandemed barra ngalero

kabidbun kuwardde kawohbarndi

madjandemed is Gilbert's dragon (Lophognathus gilberti) also known as the 'tata lizard' because of its habit of lifting its hand and 'waving tata'.

barra ngalero has no meaning in ordinary language as it is said to be the language of the madjandemed lizard.

ka-bidbun 'it climbs up' ku-wardde 'on the rock' ka-wohbarndi 'it sits half way up'

Kamarrang Nawarddjak kayolyolme nawu "One Mob, Different Country" kabirriborrkke.

Kamarrang Nawarddjak talks about the "One Mob, Different Country" dance group

Nangarridj Reuben benbimmey kabirriborrkke dja biwokmey Kamarrang.

Audio and video recorded by Nangarridj Reuben Brown.

20120706RB02-01_Lazarus_Nabobob (Yibiddjuyme yiwokbekkan / Click for audio)

[00:00:00.00] Ngarri-yawurrinj ngarri-borrkke one group ngarrimarnburrinj

We young men are dancing in a group we have made ourselves.

[00:00:06.06] one mob different country ngarriborrkke ngarringeyyo.

We are dancing in a group called "One mob, different country".

[00:00:08.13] ngad kun-ngey but ane song manu

That's our name, but there are songs

[00:00:12.19] Bangardi rowk banih-wayini Bangardi Laywanga, Jolly Laywanga

that Bangardi used to sing, that Bangardi Jolly Laywanga

[00:00:19.06] and mani yoh like family ngad family yerre old man nungkah nuye family

and we are all family of that old man, his family

[00:00:24.15] so ngarriwayini mahni kunkare like ngarridjare mankarre kayilhyo kare

so we sing these songs because we want them to keep going and be passed on to the next generations

[00:00:29.13] kore entertain ngarriyime Balanda Bininj kayime Mumurrng kayime kabirrikarrme o kabirridadjke lakkayen kayime

and we entertain Aboriginal and non-Aboriginal people such as at Mamurrng ceremonies or circumcision ceremonies

[00:00:39.21] o kayime funeral ngarrbenkurrme ngarriwayini

or at funerals when we take the deceased, we sing

[00:00:45.04] this song manu ?? celebrate ngarriyime, yiman kayime Mamurrng

we use these songs to celebrate, like at a Mamurrng ceremony

[00:00:46.13] ngaye, ngaye Kamarrang, Nawarddjak ngamdolkkang Maburrinj kunred ngarduk

I am Kamarrang subsection and Warddjak clan and I am from Maburrinj which is my country

[00:00:54.13] kore ngaye ngarduk kunred Maburrinj

Maburrinj is my country

[00:00:56.01] ngabuhme mako, ngawayini, ngaborrkke

I play the didjeridu, I sing and I dance

[00:01:00.06] kore ngaye mawah ngaye ngabbard nganbukkang ngayahwurdni

I was taught by my grandfather and my father when I was small

[00:01:04.05] kune kayime ngaborrkke dja ngabuhme

that's how I can sing and play didjeridu now

[00:01:07.04] bad namekke yawurrinj ngarribukkan laik kabirriborrkke warridj

but we have also taught these young guys here to dance these songs also

[00:01:10.08] ngarrim-... nani yawurrinj birrimwam from koyek kore kayime Yirrkala

these young men are from the east, such as at Yirrkala

[00:01:15.02] kore kayime Kaliwinhku konda ngamed kayime Bulmun kore kayime Nukka

and places like Galiwin'ku and whatsit Bulman and Ngukurr

[00:01:23.06] kore kayime ngamed Duck Creek kayime Jilkminggan kabirriyime

and whatsit, the place Duck Creek which they call Jilkminggan

[00:01:31.06] ngarriwokbibika ngarriwokbiyika ngarriwayini

we are all from different language groups singing together

[00:01:35.01] mani "one mob" ngarri-... ngarrimarnburren "one mob" ngarriwayini

that's why we called ourselves "one mob" we made our singing group as "one mob"

[00:01:37.15] en ngarriborrkke so ngarribukkan nawu Balanda la kabirriwakwan

and we dance to show non-Aboriginal people who don't know anything about such traditions

[00:01:42.06] konda kabirriwakwan nawu yiman kayime kabirrimre kore oversea-beh

here the people don't know about this, such as people from overseas

[00:01:46.23] kabirrinan korlhdja ngadberre Kunbarlanja konda Kunbarlanja konda karri Australia

they can see something of our culture here form Kunbarlanja here in Australia

[00:01:51.14] mani korlhdja ngandiwong ngadberre ngandiwong nawu mawah ngarriyime

this is the culture given to us by we call our grandfathers

[00:01:54.09] ngabbard ngarrbenyime kakkak ngarrbenyime makkah

our fathers and mother's parents and father's mother's family

[00:01:57.06] ngandiwong korlhdja ngadberre ngad

they gave us our culture

[00:01:59.04] ngarridjare ngarrbenbukkan birribiyika

and we like to show it to foreigners

[00:02:02.16] dja ngarriwokdi kunwok kunbihbiyika

and we are a group made of people speaking many different languages

[00:02:04.18] dja half bedda Rembarrnga, Dalabon kabirriyime kabirriwokdi nani kayime Kumadj kabirriwokdi

some of them speak Rembarrnga and Dalabon and some speak Gumatj

[00:02:11.19] koyek kabirrimdolkkan ngarriwokbiyika ngad

from north-east Arnhem Land, we are all from different language groups

[00:02:14.14] laik ngarrimre represent ngarriyime one song ngarriborrkke kunkudji ngarringeyyo "one mob"

but we all represent one song tradition and we come together as one and call ourselves "one mob"

Bonj

That is all.

Nakodjok Namanilakarr

June 27, 2012 By Filed Under: community news story, language Tagged With: ,

Nakodjok Namanilakarr

This is the Kunwinjku eulogy given Thursday 28 June 2012 at Emmanuel Church Kunbarlanja for the funeral service of Nakodjok Namanilakarr. It includes a [somewhat free] English translation.

Composed by the Rev. Lois Nadjamerrek and Indigenous Engagement Officer Donna Nadjamerrek on behalf of the Nayinggul family.

Ngundimanjbun ngudberre bu karridjarrkraworrinj bolkkime, Kunwinjku kunu karribekkan nuye karriyolyolme nuye bu kurduyimi bu kondanjkunu ngarre kunred kore nabarrkid dja Urningangk kunred bedberre ni.

They [the family] wish to thank you all for coming together today to listen now in Kunwinjku as we tell you something about his life here in this country and in his other home country, Urningangk language country, which belongs to them, his family.

Karriburrbuni nungka bu korrokoni dja durrkmirri kunwern bu yahwurdni yiman kayime rey yiwarrudj, kornkumo dja ngalbadjan birridjarrkrey konda bu korroko bu kodjdjuhmeng dja confirm yimeng dja Ngalkamarrang benemarrinj kondanj kore manih church.

We all knew him and how over many years he worked in many different jobs and did many things, starting from the time as a child he came to this church with his father and mother, was baptised and confirmed long ago here and then married his wife ngal-Kamarrang here in this church.

Wanjh korrokoni teacher yimi kore durrkmirri Kunbarlanja School dja nawu biyawmey Nawakadj Nangalngbali benedjarrkdurrkmirri.

He became a teacher and worked here at Gunbalanya School together with his nephew, na-Wakadj of the Ngalngbali clan. They both worked together.

Wanjh durrkmirri Northern Land Council field officer benbidyikarrmi Balanda dja Bininj birriwokbekkarreni bu kunredken dja mining-kenh. Nungan yeledjyeledj karrebekkani kore kunkukbelekenngarre wanjh mankarre benmarnemulewani bu kamak mankarre birrimarnbuni bedman, kore ngad bininjken.

He later worked as a Northern Land Council field officer helping Aboriginal and non-Aboriginal people to communicate with each other in relation to Aboriginal land and especially things to do with mining. He considered all these issues from European people carefully and thoughtfully and communicated to us, we Aboriginal people, the issues that needed to be sorted out and decided on.

Nungka durrkmirri kunwern kore ngarre Djabulukku Association dja mak Kakadu National Park. Bu mankarre karrenahnani dja karremarnbuni kaddjarrkberre rowk yiman karriyime karriyarlborolhme wanjh karrimarnbun manyarlkudji. Wanjh kumekbe yimi kunmayali nuye dja dabbarrabbolk bedberre birribuyika. Benbukkani Balanda ba kamak kabirrikarrenahnan kadberre munguyh. Nungka ni dja worhnani kore Kakadu National Park Board of Management kunkuyeng durrkmirri bu kunmekbekenh, bu karriyolyolme nuye bolkkime.

He worked in many different positions, including for the Djabulukku Association and Kakadu National Park. He cared about cultural issues and sought to bring things together [from both cultures] for all of us. An analogy is in the way we roll the strands of string together to make one single strong strand. That was his thinking and that of other old people, to also teach European people to always properly respect our culture. He sat for a long time on the Kakadu National Park Board of Management and many of the things we are talking about today concern the time when he worked there.

Kunbuyika mak kore mayhkenh, nawu mankarre bininj, nang dja benbukkani nuye bebeywurd dja mawahmawa nuye dja mamamhmamamh. Burrbuni Morak, Lorrkkon, Mardayin, Wubarr dja mak bolkkime karrikarrme yiman kayime duwa, yirridjdja. Benbengyolyolmi dja benrayekwoni ba bu birrimurrngrayekni bedman deleng bu kabirribalbukkan wurdurd bedberre wali dja namud nawu kondanj karrihni.

Another area concerns Aboriginal ceremony and Aboriginal law and cultural practices. He attended ceremony and then went on to teach his own children and grandchildren about those ceremonies. He knew things about the Morak, Lorrkkon, Mardayin and Wubarr ceremonies as well as those ceremonies we still have today, relating to the Duwa and Yirridjdja moieties. He taught others to act decently so they would be strong together and able to in turn pass on knowledge and a good way of living to the next generations of family who live here together with us.

Ngayeman yiman ngawokbekkang nganmarneyolyolmerrinj naweleng bu bininj nabuyika bidjawani “njalekenh kuni nuk bu yiwernhburrbun kunbalandaken dja ngad bininjken”. Nganmarneyolyolmeng nawu kangkinj, yimeng “Ngudda yiburrbun Nabulanj nawu Nakalarrdju? Nganmarnbom bu ngankangemurrngrayekwong kore kurorrbbe ngawokdi, kore Bininj Balanda bedberre. Ngabenbidyikarrmi kunred konda Kunbarlanja dja mak kunred ngarduk.”

I heard a story that he told me himself about someone who once asked him how it was that he had so much confidence and facility in both the Aboriginal and non-Aboriginal worlds. He, my nephew, said to me, “Do you know that na-Bulanj man of the Kalarrdju can? He helped me become like this, giving me confidence to be able to speak in public before both Aboriginal and non-Aboriginal people. I’ve tried to help people and the country here at Gunbalanya and also in my own country.

Djal bonj. Ngundiwoknan bu bolkkime. Bobo karriyime rowk.

That’s all. Today, they say farewell to you. We all say goodbye.

Indjalarrkku_01

music © Tommy Madjalkadj, Indjalarrkku kunborrk, mermaid songs.

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