WEST KIMBERLEY PLACE REPORT - Department of Sustainability ...

the Traditional Owners of the lower reaches of the river, the floodplain country of the
Fitzroy River is associated with the actions of Woonyoomboo (Wunyumbu) the 'first
man', and Yoongoorroonkoo, the 'giant serpent'. In the Warloongarriy song which
recalls the travels of Woonyoomboo and his family along the river, Woonyoomboo
rode on the back of the Yoongoorroonkoo to the area along the river near
Noonkanbah known as Mijirrikan (Mijirayikan). As he moved through the landscape
he speared the Yoongoorroonkoo with his majaribal ('spear'), resulting in the splitting
of the Fitzroy River into two, as is evident in the river landscape today (Toussaint et
al. 2001; Pannell 2009; Poelina 2010)
In the tradition linked to Woonyoomboo, the Rainbow Serpent is said to be
represented by two jilbidijati ('black-headed pythons'). Yoongoorroonkoo is also
credited with the creation of increase sites (known as maladji in the Nyikina
language) located on both sides of the main channel of the Fitzroy River (VAchon
2006 citing Arthur 1983; Kaberry 1936; Kolig 1982). Arthur (ibid) describes these
sites as having 'power or influence'. Natural features such as trees and rocks 'contain
the essence of animal or plant species', or the 'essence of sickness' (Kolig 1982, 4).
The sites can be used ritually 'to stimulate the occurrence of a species in a certain area'
or 'for the purposes of practicing death or sickness magic' (Kolig 1982b, 4). The
Woonyoomboo story is regularly re-enacted in Walungarri (Warloongarriy) rituals
associated with river country and the initiation of young men. Songs sung during
ceremonial activity recount the creation of the river and surrounding country. In the
song-cycle, Woonyoomboo calls the metaphysical water snakes (Yoongoorroonkoo)
to create the tributaries, such as Jikarli/Geegully Creek (Touissant et al. 2001).
Walmajarri, Wangkajunga, Nyikina, Ngarinyin and Mangala speakers emphasise that
not just any song can be sung. It cannot be a made up song or a 'dreamed song' that
may be appropriate in another context. Specific songs are given to the people from the
Dreamtime, and it makes the Rainbow Serpent happy to hear because he knows he
has not been forgotten (Touissant et al. 2001).
At the northern end of the Fitzroy River watershed there is a cultural transition zone
in which the belief system and customs associated with Galaroo gives way to the
Wanjina-Wunggurr of the northwest Kimberley. Speakers of Ngarinyin, Wurla,
Wunambal, Wilawila, Gaambera, Worrorra, Yawijibaya, Unggarrangu, Unggumi and
Umida languages are members of the Wanjina-Wunggurr community (Blundell et al.
2009). At the headwaters of the Hann River, the Ngarinyin people believe that the
river was created by water snakes. Based on the work of Elkin (1930), Capell (1939),
Petri (1954) and Lommel (1997 [1952]) the concept of Wunggurr is associated with
the Rainbow Serpent. Both Wanjina and the Wunggurr or Ungud Snake are believed
to be manifestations of a life force, also called Wunggurr, which permeates the
Wanjina-Wunggurr cosmos and is imbued in all living forms. Moreover, traditional
owners of the Wanjina-Wunggurr homeland report that the Wunggurr Snake 'worked
with' the Wanjina to make their country. And, along with Wanjina, the Wunggurr
Snake is responsible for the supply of child spirits found at conception sites across
Wanjina-Wunggurr country. Wunggurr is linked to deep pools of water and the
movement of sea water. It is also associated with rain and fertility in the form of
'increase' sites. Rain-making is intrinsically linked to the re-painting of the Wanjina.
Ngarinyin believe that all permanent pools, whilst being inhabited by the Wunggurr
Snake, also have Wanjina who reside in and create caves next to each Wunggurr
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