Page 2
Dhuwandja nyirnyir waltjaṉ marrtji dharyun.
This drizzling rain is pouring down.

Page 3
Dhuwandja nyika' waltjaṉ marrtji nyärryun ga watany ga biw'yun ga waŋalkanha.
There is light, misty rain and there is a windy breeze.

Page 4
Bärramirriynydja waluy napurruny ŋuli ga maykarraṉ'dhun buma bili yindin waltjaṉ napurr ŋuli ga märram.
During the west wind season, we have lightning strikes and heavy rain.

Page 5
Yindiny baḻkurrk ŋuli nyärryun ŋhuni ŋuli ga gumurryu gäma Bärray' watay.
The big rains start when the strong west winds begin to blow towards the shore.

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Dhukumulyu waltjaṉdhu ŋuli dharyun, ga wäŋgany ŋuli ga dhärra dhurruknha ga dhiwkthiwknha.
During constant and heavy rain, places get wet and dirty.

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Gapuny ŋuli ḏogumirriyirra ga gumurrlila wäŋalila ŋuli ŋal'yundja.
When it's the windy season, king tides come up the shore.

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Dhurrwaraŋur yindiŋur waltjaṉŋur gapuny ŋuli ga waṉḏirr djurrdjurrnha raŋii-ŋupandja  balany moṉuklilnha.
After heavy rain, there is fresh, spring water everywhere.

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Dhuwal gäpaḻaḻ marrtji mana'manapanmirr waltjaṉgun.
Clouds are gathering to bring the rain.

Page 10
Bärramirriynydja waluy, gäpaḻaḻnydja ŋuli molthirrnha, ga ŋuriŋiyiny ŋuli maŋutji-ḻakaraman yindin waltjaṉ ga wata.
During the time of the west winds, clouds become black and it tells us that heavy rain and strong winds are coming.

Waŋganymirr waluy ḻurrkun' dhalimbu mala gan nhinan gapuŋur.
One day three clams were sitting in the water.

Ga yäkuny walal ŋunhi Ḏiŋ', Ḏaŋ' ga Ḏoŋ'.
Their names were Ḏiŋ', Ḏaŋ' and Ḏoŋ'.

“Buwa Ḏoŋ'!” bitjarr Ḏaŋ' waŋan.
“Hey you Ḏoŋ'!” said Ḏaŋ'.

“Nhä way, Ḏaŋ'?” bitjarr ŋayiny Ḏoŋ'tja.
“What, Ḏaŋ'?” said Ḏoŋ'.

“Bili nhe lakaraŋal Ḏiŋ'kal?” Ḏoŋ'thu dhä-birrka'yurr.
“Did you tell Ḏiŋ'?” asked Doŋ'.

“Bäyŋu! B yŋu ŋarra lakaranha Ḏiŋ'kal” bitjarr ŋayi Ḏaŋ'tja.
“No! No l didn’t tell Ḏiŋ'” said Ḏaŋ'.

Bala ŋayiny Ḏoŋ'tja waŋanan Ḏaŋ'kal, “Ŋali lakaraman Ḏiŋ'kal.”
Then Ḏoŋ' said to Ḏaŋ', “Let’s go and tell Ḏiŋ'.”

Bala maṉḏa Ḏaŋ' ga Ḏoŋ' wäthurra Ḏiŋ'kun. “BUWA WAY! ḎIŊ'!”
Then Ḏaŋ' and Ḏoŋ' were calling out to Ḏiŋ'. “HEY! “ḎIŊ'!”

“Nhä way maṉḏa? Nhä Ḏaŋ'? Nhä way Ḏoŋ'?”, bitjarr ŋayi Ḏiŋ'tja buku-roŋanmaraŋal.
“Why did you two call out? What Ḏaŋ'? What is it Ḏoŋ'?” said Ḏiŋ'.

“Nhä nhe dhuwal dhuḏi-djinagalil ga dhärrany?” Yan maṉḏa ŋanya warku'yurr.
“Are you upside down with your backside up?” They were just making fun of him.

Bala Ḏiŋ'tja bilyurra dhunupayinan, bala walal dhurrwarany ḏapthurra, Ḏiŋ'!, Ḏaŋ'! ga Ḏoŋ'! Bala walal marrtjin ŋorra'ŋurranan.
Then Ḏiŋ' turned around the right way, then they closed their mouths, Ḏiŋ'!, Ḏaŋ'! and Ḏoŋ'! And they all went to sleep.

First published in 1984 as the chapters 'Water', 'Artifacts - Fishing Tools', 'Boats and Parts of Boats', 'Sharks and Rays', 'Shellfish, Crabs, Mangrove Worms etc' in Dhuwal Djambarrpuyŋu Dh ruk Mala Ga Mayali' printed and published by Yirrkala Community School LPC.

Reprinted in 2021.

Illustrations by Margaret Muṯuwili, Kenisha Gadatharryurwuy and Andie Clements.

Wäŋany ŋarraku gapuŋur. Nhä ŋarrany dhuwal?
My home is in the sea. What am I?

Moṉuktja gapu dhuwal ḻukanhamiriw.
Ŋunhiyiny gapu ŋuli ga bulyuna yan.
Yurr limurr dhu moṉukthuny gapuy bathan ŋarirri', miyapunu, ga dharrwa wiripu mala ŋatha ga warrakan'. Moṉuktja gapu limurr ŋuli yaka yan maḻŋ'maram raŋiŋur, wiripuny bawalamirriŋur.

Marakany limurr ŋuli malŋ'maram raŋanŋur dharpaŋur, yurr galki guḻu'guḻunmirriŋur.
Marrtji limurr ŋuli ga ŋunhi limurr ŋuli buḻuŋun nhäŋu raŋanŋur dharpaŋur bala limurr ŋuli djatthurra ŋunhiyi buḻuŋundja ḏakul'yun, bala ŋuli gapuny ḻarryuna beŋur dharpaŋurnydja yurrdhäkay-murrkthuna.

Guḻun'ŋurnydja nhe ŋuli maḻŋ'maraŋ raypiny, dhäkay-murrkthuna, ga moṉuk gapu.
Wiripuny ŋunhi manymak nyaŋ'thunaraw ga wiripuny yakan. Rarranhdharrmirriynydja guḻu'-guḻundja ŋuli baṉḏanydhirra. Ga gapuny ŋuli ga dhärra Rarranhdharrmirriy yan.
Warraga ḻup'maranhamirra ŋunhiny gapu.

Djurryurr'nydja gapu limurr ŋuli maḻŋ'maraŋ raŋiŋur, yurr waltjaṉmirriy. Bala ŋuli gapuny ga ŋunhi waṉḏirr djurryurr'nydja raŋikurra.
Rarranhdharrmirriynydja ŋayi ŋuli djurryurr'nydja gapu baṉḏanydhirra.

Maŋutjiny gapuŋuli ga dhärra bitjana bili baṉḏanydhinyamiriwnha, Rarranhdharrmirriynydja ŋayi ŋuli ŋunhi maŋutjiny gapu bäyŋun baṉḏanydhirr.
Yolŋuynydja walal ŋuli marrtji ŋunhiyin gapu birrka'yun.
Dhuwandja maŋutji gapu Dhuḏupuŋur.

Mayaŋ'ŋurnydja gapu limurr ŋuli maḻŋ'maram raypiny ga wiripuny moṉuknha yan.
Dhuwandja gapu moṉuk. Wiripuny mayaŋ'ŋur limurr ŋuli maḻŋ'maram raypinynha gapu. Dhuwandja mani ŋunhal Dhuḏupuŋur.

Riyalany gapu dhu ga waṉḏirr raypinynha dhika.
Ŋunhiyiny yaka moṉuk wo dhäkay-murrkthuna gapu, ŋunhiyiny raypinynha yan. Dhuwandja riyala ŋunhal Djoniŋur.

Wiripuny riyala gapu ŋuli ga waṉḏirr waltjaṉpuy ga rarranhdharrmirriynydja ŋunhiyiny gapu ŋuli baṉḏanydhirra. Dhuwandja gapu riyala ŋunhal Djoniŋur. Waltjaṉmirriy ŋuli ga dhuwandja riyala waṉḏirr.

Wiripuny riyala gapu nhakun dhuwal Guḻmanŋur. Dhuwandja gapu ŋuli ga bulyuna yan dhuŋgarra-ŋupana baṉḏanydhinyamiriwnha.

Currently no translation available for this text.

Baman' ŋäthil 1928-thu, Harold ga Ella Shepherdson gan marrtjin nhinanharaw yolŋuwal Miliŋinbi. Yolŋunydja mala gurrupar maṉḏany Bäpa Sheppy ga Ŋäṉḏi Ella.

A long time ago, in 1928, Harold and Ella Shepherdson came to live with Yolŋu at Milingimbi. Yolŋu called them Bäpa Sheppy and Ŋäṉḏi Ella.

Bala walal ŋurruyirr'yurr djäma djaṯthurr dharpa yäku ḻanapu bala dhuḻ'yurr wäŋa ga buṉbu bukumirriyanharaw.

They all began to cut wood called cypress and build houses and a church.

Ga Bäpa Sheppy marŋgikuŋal ga dhäwu lakaraŋal Garraywalaŋawuy.

And Bäpa Sheppy was teaching and telling stories to everyone about God.

Bala waŋganymirr waluy, walalaŋ Miriŋuny bunanan Miliŋinbiny. Walal gan guyaŋin, “Limurr dhu marrtji ga maḻŋ'maram wiripu wäŋa.”

Then one day, the Japanese came to Milingimbi. Everyone thought, “Let’s go and look for a new place to live”.

Ŋurruŋuny walal bunan wäŋaŋur yäku Worralŋur, yurr galki Ḻaŋarra.

First they went to a place called Worralŋur, close to Howard Island.

Bala walal marrtjin ga-ga-ga-ga ḻarruŋal wäŋaw. Bala walal dhawaṯthurr Guḻmanŋur dhiyal Galiwin’ku. Galiwin’kupuy Yolŋu mala waŋan Bäpa Sheppy-wal “Ma. Manymak nhe dhu gäma dhuwal mitjin Guḻmanlil.”

Then they travelled and searched and searched for a home. They found Guḻman (now known as Mission Beach) at Galiwin’ku. The Yolŋu at Galiwin’ku said to Bäpa Sheppy “It is okay for you to bring the mission to Guḻman.”

Bala 1942, Bäpa Sheppy, Ŋäṉḏi Ella, Walalipa, Bataŋga ga gurruṯumirr mala marrtjin rälin Guḻmanlila marthaŋayyu yäkuy Ḻarrpandhu. Gäŋal walal ḻanapu, biḏurul ga wiripu mala.

So in 1942, Bäpa Sheppy, Ŋäṉḏi Ella, Walalipa (Wili), Bataŋga and their families came to Guḻman in the boat named Larrpan. They brought timber, fuel and other things.

Ga dhiyaŋuny bala nhuma ga nhäma bitjarr gan ŋäthil. Nhaltjarr gan ŋurruŋu mitjin dhiyal dhärran Galiwin'ku.

So now you know the story of how the Mission began here at Galiwin'ku.

Long, long ago lived Wallaby and Cockroach. One day, they went to the bush for food. They collected yams, root foods and lots of other bush foods.

Dhuwal yindi worruŋu bäru gan ŋorran mayaŋŋur.
Here is big old crocodile sleeping near the creek.

Ga djaṉŋarr ŋayi gan nhinany, djälthinany ŋayi gan ŋathaw.
And he was hungry sitting there, he wanted to eat food.

Ga dhiyaŋ bäruy nhäŋal detuŋ ŋayi gan dhärran yurr yindin mirithirra ŋunhi ḻukanharaw nhanŋu.
And crocodile saw a buffalo standing near the river bank but it was too big for him to eat.

Ga bulu ŋayi bäruy nhäŋal ḏakawa yurr märr nyumukuṉiny ḻukanharaw nhanŋu.
And then crocodile saw a yabby but the yabby was too small for him to eat.

Ga bulu ŋayi bäruy nhäŋal bäpi yurr yirriyirrik ŋunhi ḻukanharaw.
And then crocodile saw a snake but the snake was too slippery there to eat.

Ga bulu ŋayi bäruy nhäŋal garrkany'nha yurr bondin ŋayi balaŋ ḻukiny.
And then crocodile saw a brown falcon but he would have been too fast to eat.

Ga bulu ŋayi bäruy nhäŋal gäywarrnha yurr yalŋgi ŋayi ḻukanharaw.
And then crocodile saw a jellyfish, but he was too soft to eat.

Ga bulu ŋayi bäruy nhäŋal marthaŋay yurr ḏäl ŋunhi ḻukanharaw .
And then crocodile saw a big boat but that was too hard to eat.

Ga bulu ŋayi bäruy nhäŋal dharrwa yolŋuny, yurr nhaltjanan ŋayi balaŋ ḻukanhany, bili dharrwan mirithirra.
And then crocodile saw lots of people, but how could he eat those people, since there were too many.

Ga bulu ŋayi bäruy nhäŋal wuŋgan.
And then crocodile saw a dog.

Yow! Dhuwana bili ŋarra dhu ḻukany.
Yes! This is it, l will eat (him.)

Djaḻburr!
Splash!

Ga guḻundja ŋayi maranhun bili ŋayi ḻukan wuŋgannhan.
And his belly was full because he ate the dog.

Original story (in English) written by Alan Brown.

Djambarrapuyŋu version written by Daisy Goṉḏarra with kind permission from Kim Michelle Toft and University of Queensland Press.

A lyrical journey of the life of a Green Turtle from hatchling beneath the sand of a coral beach, through wanderings at sea, to adulthood and returning to lay eggs of its own.

Stuck on an island, out to sea, a non-Indigenous man spends many months. He is lost. He is alone. When help arrives, his fortunes change, and a ride awaits him.

A long time ago, Grandfather and Grandmother went to an island by canoe.
Those two paddled and paddled for a long time before they reached shore.

They pulled the canoe out of the water where there was shade, and there they sat.
Then Grandfather said to Grandmother, “Let’s go to that point to look for turtle eggs.”
So they went. When they got closer, they saw a hat, some shoes and clothes, and Grandmother said to Grandfather,

“Hey! Whose clothes are these?”
“I don’t know,” said Grandfather.

When they returned, they saw someone. He was standing there beside their canoe. He was thinking, “I wonder whose canoe this is?”
Then those two went and hid. Grandfather said to Grandmother, “Who is that, a white man or a Macassan? He might steal our canoe.”

“Maybe we should walk towards him,” said Grandfather.

Then they went towards him. He turned and saw them.
Then he sat, and when they came close to him, they stared at each other.
He wanted them to take him back to the mainland. Then they gave him water because he was looking worried.
Then they returned by boat, because for three months he was on the island alone.
When they arrived, they got out of the canoe and they all went and sat in Grandfather and Grandmother’s shelter.
They were not there long before another group arrived carrying fish, oysters, yams and wallabies.
Then the white man felt comfortable staying with them, and he lived with Grandfather and Grandmother.