(Warning: Indigenous Australians are advised that some of the links from this blog include images or names of people now deceased.)
NAIDOC Week 2018
Under the theme – Because of her, we can! – NAIDOC Week 2018 will be held nationally from Sunday 8 July and continue through to Sunday 15 July.
… Aboriginal and Torres Strait Islander women have played – and continue to play – active and significant roles at the community, local, state and national levels… As leaders, trailblazers, politicians, activists and social change advocates, Aboriginal and Torres Strait Islander women fought and continue to fight, for justice, equal rights, our rights to country, for law and justice, access to education, employment and to maintain and celebrate our culture, language, music and art…
They are our mothers, our elders, our grandmothers, our aunties, our sisters and our daughters… often been invisible, unsung or diminished… For at least 65,000 years, Aboriginal and Torres Strait Islander women have carried our dreaming stories, songlines, languages and knowledge … and enriched us as the oldest continuing culture on the planet…
Two Sisters – Ngarta And Jukuna
A True Story – Perhaps the first Autobiography written in an Aboriginal language…
In an ideal world, this book would be in school and community libraries and generate important conversations about culture, language, family relationships, and Australia’s history.
A firsthand account it provides a rare primary source of knowledge and insight into the lives of two amazing and courageous women.
We are all enriched by listening or reading with an open mind when people share their authentic, lived experience from the heart, in their own language. Especially, when the stories are remarkably different from our own as this story.
The sisters couldn’t read or write their language Walmajarri until it was documented and translated into English by Eirlys Richards, one of the co-authors who collaborated with this book.
Eirleys and Pat Lowe, the other non-Aboriginal author are to be congratulated for recognising the importance of recording the stories, helping translate Ngarta and Jukuna’s words, encouraging the telling and persisting towards publication.
The road to publishing would not have been easy. I’ve spent most of my writing life trying to publish stories by everyday Australians in anthologies for the Mordialloc Writers’ Group and classes in community houses and appreciate the hoops to jump through to achieve a joyful result – especially with what is referred to now as ‘traditional publishing.’
This edition of Two Sisters, by the Magabala Books Aboriginal Corporation 2016 and was first published by Fremantle Arts Centre Press 2004 but can be bought from www.magabala.com Email:
The book is easy to read and approximately 120 pages and packs a punch.
I guarantee it will remain in your memory! For me, even the timescale is mind-boggling. Ngarta and Jukuna came out of the desert and first had contact with white people in 1961 – the year before I arrived in Australia to live in Melbourne, one of the most developed cities in the world.
The book includes helpful sections such as pages 83-103 where the story is in Walmajarri. Another singular experience – I’ve not read a book before with the story printed in English as well as an Aboriginal language.
Also included is a Glossary of Walmajarri words and their meaning plus an excellent pronunciation guide. ( Throughout the text some of the Walmajarri words used have no definitive English equivalent because of the 23 different sounds of Walmajarri some are not found in English.)
A potted history of the backgrounds of the authors and how they met also included with helpful historical markers and notes about Aboriginal culture and several maps and photographs.
‘People who lived in the Great Sandy Desert led a distinctive way of life with their own beliefs and customs. In telling their stories, Jukuna and Ngarta took such aspects of their experience for granted, seldom seeing the need to explain what to them was obvious. Because Ngarta’s story is written in the third person, it has been possible to interweave additional information helpful to readers who don’t know the desert or its people…
For most readers there will remain a number of questions arising from both stories, not all of which can be answered with certainty… we have often had to accept that some things are unknowable…’
Eirlys moved to Fitzroy Crossing in 1967 to translate The Bible but also establish literacy and reading groups. When Jukuna and her husband Pijaji settled nearby they learnt to read and write their own language for the first time.
‘By 1980 Jukuna was a fluent reader, one of a small number of people who could read and write the language… her skill in writing did not develop as quickly as her reading did, probably because there was little reason for her to write.’
However, when Jukuna and Eirlys met up in the 1990s Jukuna said,
‘I have written a story about myself, will you read it?’
Eirlys ‘read an account of a young woman leaving her family in the desert to walk with her husband to the unknown country of the white people. I wondered if this might be the first autobiography written by a Walmajarri person in her language.‘
Two Sisters is about life in a remote area of Australia few will visit, let alone live in. Most of us are not desert or bush dwellers and if we do go there it will be with the support of guides and tourist organisations, or with the knowledge and expertise of technology.
Reading the day to day accounts of hunting animals and gathering and harvesting of plants, the walking from waterhole to waterhole, the hours of digging involved and the setting and packing up of camps is engrossing and exhausting when you imagine the miles, the terrain, the heat, the cold – and the fear!
Underlying the journey of the sisters and the last of the Walmajarri left in the desert is the story of murder and lawlessness by the criminal Manyjilyjarra brothers.
These men were from a family of outlaws, men who lived apart from other people and defied the law, who preyed on their fellows, killing without reason, abducting women and discarding them. Other men feared them, and for a long time they got away with their crimes…
… news of yet another killing reached the scattered bands. No one had the power to control the killers or bring them to puishment. They moved, uninvited into country that was not their own, and eventually they went to Walmajarri country…
This was a time of great change amongst the peoples of the desert. Most of their number had already left the sandhills. Some had chosen to migrate north or west to join relatives on the cattle and sheep stations that had been established in the more generously watered country of their neighbours. Others had been rounded up by white people and brought into settlements….
Desert society had so disintegrated that its normal laws and sanctions could no longer be enforced, and these men were able to intrude with impunity into other people’s country and to prey on the few remaining unprotected inhabitants.
Prologue, two Sisters
Ngarta Jinny Bent and Jukuna Mona Chuguna belong to the Walmajarri/Juwaliny language group. They were children when this mayhem and dislocation happened and the story of fleeing the criminals, meeting up with them and others who suffered and the gradual move north to settlements is covered in their stories.
Ngarta stayed behind with her grandmother to be one of the last to leave country.
‘In the whole of the Great Sandy desert, only a handful of widely scattered groups of people still lived in their accustomed way. Everyone else had gone. In Ngarta’s country there remained just one small band of eight souls: Ngarta, her mother and grandmother, her young brother, Pijaji’s two sisters and his second mother and grandmother…
With so few people to feed… They did not need to travel far with each season to find new stocks of food. Besides they were waiting for their relatives to come back and pick them up…’
The little group lived like this happily enough for a couple of years. They didn’t see anyone else in all that time and, but for the knowledge that their relatives were living on a cattle station far to the north, they might have been the last people in the world. Life went on in its age-old pattern: food gathering and hunting, drawing water, making or improvising tools, cooking, camping, firing the country, telling stories around the fire. Everything was the same, yet nothing was the same now that they were on their own.
Enter the lawless brothers who killed her brother and beloved grandmother and speared her mother. Ngarta’s story becomes particularly harrowing when you consider she was just a child. She lived in terror and eventually fled surviving on her own for ‘a year or more’… time measured differently by her people.
‘So I went away on my own, in the afternoon. I went west. I took only a kana for hunting and a firestick. I walked on the grass all the way, till I got to Jarirri.’
Instead of walking on the sand, Ngarta stepped from one tuft of spinifex to another in order to leave no footprints.
She almost reached safety, within sight of Cherrabun hills but ‘… her resolve failed. For reasons she is no longer sure about, she gave up the idea of pushing on to Christmas Creek.’
‘I don’t know why I went back. maybe I was thinking about my country. Maybe I was frightened for kartiya.’ (white people)
… their country stretches almost as far as the Fitzroy River to the north, but the family of these two sisters came from much further south, from the Great Sandy Desert proper, so that when the first Walmajarri people, the northern groups, were going to work on cattle stations, the southern groups were unaffected… even the bands most distant from one another were linked by marriage and consanguinity… upheavals caused by the settlers of the cattle and sheep stations filtered back along the attenuated communication lines to… the remotest parts of the desert…
Robert Menzies of whom they knew nothing, was Prime Minister when Jukuna and later Ngarta emerged from the Great Sandy Desert… much later… they first heard the word “Australia” and learned that they were not only Walmajarri, but also Australians.
Pat Lowe, contributing author in the introduction to Two Sisters
When Jukuna tells her story she also fills in gaps about Ngarta’s and describes when they were reunited:
‘I’ll tell you about something good that happened. Pijaji and I thought our family, who we’d left in the desert, were no longer alive. So, we pushed the memory of them from our minds, and worked on the station without thinking about them very much, you can imagine my shock when my sister and sister-in-law arrived at Christmas Creek Station. When I heard the news I was overjoyed and we went over to see them and cry with them.’
I know the feeling of joy as a migrant returning to my birth country and meeting kinfolk and friends after many years of separation but there have been letters, phone calls and messages via others.
No such contact for the sisters.
That unembellished paragraph of Jukuna’s about being reunited with family thought dead and hearing their horrific tale of survival such understated stoicism!
Bridging The Cultural Divide
In a chapter titled The World of The Two Sisters, Pat Lowe contributes some helpful information to help non-Aboriginal readers understand the sisters’ stories – especially in the context of the time and reminding us of how isolated the desert dwellers were.
Books like Two Sisters show the differences in culture but also similarities in the development of humankind, the resilience of communities, the dispelling of fears and misconceptions, and adaptations necessary, the contrast between past, present and future.
Both women became artists as well as writers with their paintings exhibited in Australia and overseas. (Ngarta died in 2002)
- Desert people did not keep track of ages in years, but as stages in life. Children described as newborn, crawling, toddling but as they got older their maturity judged on ability to hunt and the size or agility of animals caught – from small lizards to goannas and pythons, cats to foxes and dingoes. ‘The first time Ngarta killed a cat or a fox was a landmark event.’
- A girl considered ready for marriage when her body showed signs of physical maturation – menstruation, breast development, pubic hair. Perhaps betrothed since birth to an older man she didn’t cohabit until mature enough and went to live in her husband’s camp. Her husband not allowed to have sexual relations until ‘the right time’ and such restrictions commonly observed. (Unless of course, like the marauding brothers Ngarta encountered men took women and girls and often killed them after rape.) ‘Although Ngarta never talked about it later, she is said to have been taken as a wife by one of the men.’
- Polygamy was normal practice, maintained by an early marriage of girls and later marriage of men. The presence of other wives, by and large, ensured the protection of the younger girls. It also contributed to complex kinship relationships and in the story, it can become quite complicated when the sisters talk of mothers and fathers and sisters and brothers so don’t read certain tracts when you’re tired! This complex extended kinship and blood relationships, of course, is why the practice of removing children from their family and country is not only outrageous and indecent on humanitarian grounds but a dangerous practice because families lost trace of bloodlines, eligibility for marriage, and ensuring appropriate behaviours and obligations observed. Aborigines will suffer the consequences of The Stolen Generation for a long time and we must never let that shameful period be forgotten or repeated – no matter what justifications authorities use.
- A boy’s physical development determined his readiness for going through stages of law and his rank among men and marriageability.
- Desert people tell stories that may span years. They are not fixated with definitive time the way Europeans are and knowing the age of the sisters at particular times in the story is guesswork.
- Widows or other grieving females hit themselves on the head with stones until they bled, there is confronting descriptions of this and wailing, tearing of clothes, painting bodies in clay – visible and visceral signs of grief shared by other cultures.
- Desert dwellers believe in supernatural beings and spirits – some benign others dangerous. They live in hollows and waterholes can enter children and animals, can be helpful to explain good weather or destructive seasons and anything new or unusual like windmills and fences built by settlers and the various types of cattle introduced. They are not the only people to believe in the supernatural or gods that can’t be seen. Men cried when they discovered water in the tank below a windmill having never seen the structure before and always working hard digging for water, they believed evil spirits were at work.
- Expert hunters and gatherers but living in a sometimes unforgiving environment a great part of the desert dwellers day is spent searching for and cooking food. Most of us would be in awe at their tracking and hunting capabilities and lack of waste – the wisdom of the First People to help us protect and sustain the environment should be a given. But when they first engaged with white people there were many shocks. ‘At Julia Yard, the two men found a drum of tar, used for applying to spayed cows to heal their wounds. They had never seen tar before and thinking it was some kind of food, like honey, they swallowed some of it. It burnt their throats and later they vomited.’
- Desert and other Aboriginal people drop from their vocabulary the names of recently deceased people. They are disturbed to hear the name or be reminded of someone who is gone. The closer the relationship, the longer the taboo on the use of a name and other similar words in general vocabulary. “Instead, people usually address and speak of one another by relationship terms, a practice that causes much tearing of hair amongst non-indigenous people trying to follow narratives and identify the actors.”
Epilogue – What About Justice?
The Chapter, Epilogue, became personal in a ‘six-degrees of separation’ way.
A small group of desert dwellers who had never lived under or obeyed ‘white man’s’ law appearing at a remote cattle station and killing stock was news in 1961 but because of language barriers and intense fear and distrust it was some time before teenager Ngarta’s story was listened to – and apparently ignored by authorities.
The two murderers were remanded on cattle killing charges, later reduced to ‘having been in possession of beef suspected of having been stolen,’ and fined fifty pounds or fifty days in prison.
The court case and charges absurd – how would they know about kartiya (white) law and possession or have money for fines!
Tragic too, the public outcry ‘at the perceived unfairness of the sentences’ that followed, which led to the men being soon released and having ‘a happy reunion’ with their group.
The government received written protests from such bodies as the Union of Australian Women, the Joint Railway Unions Committee, the Amalgamated Engineering Union and the Federated Miscellaneous Workers’ Union.
I’m a member of the UAW and worked for the Miscos in the 1980s. I know these organisations considered themselves progressive and on the side of social justice.
They were at the forefront of many struggles for Aboriginal rights but I wonder if they were able to hear the real story from those desert dwellers in 1961, including the treatment of the sisters, would they still have demanded the men’s release?
The allegations that some of the children had been stolen were never followed up, or the brutal and cruel treatment Ngarta and Jukuna suffered – well not by katiya – but interestingly karma or ‘blackfella way’ seems to have worked! (Read the book…)
Two Sisters and its various chapters with perspectives, reflections and new knowledge, a fascinating read of survival, adaptation and growth. An apt book to study because the focus of this year’s NAIDOC theme is – honouring women’s contribution
BECAUSE OF HER , WE CAN!