Balupalu Yunupingu explains a Yolngu ceremony which was held to celebrate the life of elder Galarrwuy Yunupingu.
Galarrwuy Yunupingu is a Gamatj man of the Yolngu people. He was educated at the Yirrkala Mission School and helped his father draft the famous Bark Petition of 1963.
“As a man reaches the final points in his journey it is then for others to do the singing. Others must take the lead, acknowledge him and guide him. If there is unfinished business it is no longer for that man to carry that business; others who have taken responsibility and who have taken leadership must then bear the burden of creation. The future is theirs, to be taken by them, crafted along the terms set by law as given to us by those that have come before. And failure will be theirs also, to own and bear witness to if they fail.
I have lived my song cycle and I have done what I can to translate the concepts of the Yolngu world into the reality of my life. I have endured much change and seen many different faces – I have watched both Aboriginal and non-Aboriginal leaders move in and out. And of course I have mixed feelings when I reflect on my life’s work. I feel a deep sadness at times, yet I know that I have done much that is useful. I know that I have secured my family’s birthright – we will not drift off with the tide; we will stand and endure, and our names will pass down through the decades and the centuries. Yunupingu means “the rock that stands against time”, and so be it. But I think always of what has been lost around me against what endures. It is a form of torture for a Yolngu person to see the loss of our life: every word, every note, every slip in the song is pain; every patch of land taken; every time an outsider takes control from Yolngu; every time we compromise; and every time we lose something or someone. I tell my family to stand strong and endure, stay within the guidelines of our law, stay with the song cycles and be armed with this knowledge so as to secure for our people our lands, our way of life and our place in the world.”
Ceremony is one of the four pillars of Kurdiji, alongside law, language and kinship. Together these elements create resilience and strong mental health.