Indigenous Cultural Livelihoods In Focus
Interviews by John Greatorex
Witiyana Marika: Livelihoods from Tourism
Friday 5 August, Garma 2005
[This following text has been translated from Rirratjiŋu]
Witiyana discussing a Yolŋu view of Water / Sea-Land:
We are talking about water at this (Sea-Land) livelihoods Forum, here at Garma. We are discussing the sea-land, where the water breathes, inhaling, exhaling, meeting the land at the coast.
Water is our very breath and life. This water joins together with the mainland. It is water that informs our ancestral songs and sacred (land title) designs. Water contains many things for us, (through both) the top and the underneath, the deep (ocean) and the (areas) close to the coastal regions of (different clans). Water is of great importance to us.
Before we are conceived, first we are water, later we become Yolŋu. That's the meaning of water. Water is the essence is life, both salt and fresh water. This is of great concern for me. Salt water, fresh water, deep water, coastal waters, and the water on the land, these (waters) are one, all just one. We Yolŋu live the same way, it's the same for all clans, whatever clan, it's the same. It doesn't matter from where we come (Land or Sea-land), the water tells us where we stand, who we are, where we are from, and the (locations) of the clan estates.
Like in this design of Bol'ŋu (ancestor associated with storms), as I explained earlier. Before Bol'ŋu (comes), first clouds form, and build up, ok. After that Djambuwal (ancestor associated with thunder) descends, descends. He descends and that water flows down. The (places) where that water flows is what informs our bilma (beat of song), and our miny'tji (land and sea-land title designs), and our Rom (laws and customs).
To whom that water flows. The water builds up then descends. Bol'ŋu is searching for the various riŋgitj (sacred places), of the other clans, connecting them.
This is why we are very determined to protect our sea rights and land rights. They are both the same, because water connects them. Our ancestors of the waters are holding and caring for those things of ours that are in the water.
It's just not ours, but for all of us. From here this (story) will spread for all to (hear). So that what ever large, big (organisations) and governments will recognise this, and support us with funding. We want to work, and use their money to work, for the protection of our water and (dry) land, our ancestral estates and Home-lands. This is the story this design is telling us.