ULURU / AYERS ROCK PAINTED BY VINCENT FORRESTER

VINCENT FORRESTER

Uluru /Ayers Rock  (863m -2,831 ft)

 Australia 

 2. Uluru / Ayers Rock -  Totemic map

The mountain 

Uluru (863m -2,831 ft) also known as Ayers Rock (in honour of the then Chief Secretary of South Australia, Sir Henry Ayers) is a large sandstone rock formation in the southern part of the Northern Territory in central Australia.  
Officially  the rock is gazetted as "Uluru / Ayers Rock" 
It lies 335 km (208 mi) south west of the nearest large town, Alice Springs, 450 km (280 mi) by road.

Kata Tjuta and Uluru are the two major features of the Uluṟu-Kata Tjuṯa National Park. Uluru is sacred to the Pitjantjatjara Anangu, the Aboriginal people of the area. The area around the formation is home to an abundance of springs, waterholes, rock caves, and ancient paintings.  Both Uluru and the nearby Kata Tjuta formation have great cultural significance for the Aṉangu people, the traditional inhabitants of the area, who lead walking tours to inform visitors about the local flora and fauna, bush food and the Aboriginal dreamtime stories of the area.

Uluru is notable for appearing to change colour at different times of the day and year, most notably when it glows red at dawn and sunset.

Uluru is listed as a UNESCO World Heritage Site.

Uluru is an inselberg, literally "island mountain". An inselberg is a prominent isolated residual knob or hill that rises abruptly from and is surrounded by extensive and relatively flat erosion lowlands in a hot, dry region.  Uluru is also often referred to as a monolith, although this is a somewhat ambiguous term that is generally avoided by geologists. The remarkable feature of Uluru is its homogeneity and lack of jointing and parting at bedding surfaces, leading to the lack of development of scree slopes and soil. These characteristics led to its survival, while the surrounding rocks were eroded. For the purpose of mapping and describing the geological history of the area, geologists refer to the rock strata making up Uluru as the Mutitjulu Arkose, and it is one of many sedimentary formations filling the Amadeus Basin.

According to the Aṉangu, traditional landowners of Uluru: 

The world was once a featureless place. None of the places we know existed until creator beings, in the forms of people, plants and animals, traveled widely across the land. Then, in a process of creation and destruction, they formed the landscape as we know it today. Aṉangu land is still inhabited by the spirits of dozens of these ancestral creator beings which are referred to as Tjukuritja or Waparitja.

There are a number of differing accounts given, by outsiders, of Aboriginal ancestral stories for the origins of Uluru and its many cracks and fissures. One such account, taken from Robert Layton's (1989) Uluru: An Aboriginal history of Ayers Rock, reads as follows:

Uluru was built up during the creation period by two boys who played in the mud after rain. When they had finished their game they travelled south to Wiputa ... Fighting together, the two boys made their way to the table topped Mount Conner, on top of which their bodies are preserved as boulders. 

Two other accounts are given in Norbert Brockman's (1997) Encyclopedia of Sacred Places.

The first tells of serpent beings who waged many wars around Uluru, scarring the rock. The second tells of two tribes of ancestral spirits who were invited to a feast, but were distracted by the beautiful Sleepy Lizard Women and did not show up. In response, the angry hosts sang evil into a mud sculpture that came to life as the dingo. There followed a great battle, which ended in the deaths of the leaders of both tribes. The earth itself rose up in grief at the bloodshed, becoming Uluru.

The Commonwealth Department of Environment's webpage advises:

Many...Tjukurpa such as Kalaya (Emu), Liru (poisonous snake), Lungkata (blue tongue lizard), Luunpa (kingfisher) and Tjintir-tjintirpa (willie wagtail) travel through Uluṟu-Kata Tjuṯa National Park. Other Tjukurpa affect only one specific area.

Kuniya, the woma python, lived in the rocks at Uluru where she fought the Liru, the poisonous snake.

It is sometimes reported that those who take rocks from the formation will be cursed and suffer misfortune. There have been many instances where people who removed such rocks attempted to mail them back to various agencies in an attempt to remove the perceived curse.

Climbing Uluru

The local Aṉangu do not climb Uluru because of its great spiritual significance. They request that visitors do not climb the rock, partly due to the path crossing a sacred traditional Dreamtime track, and also due to a sense of responsibility for the safety of visitors. The visitors guide says "the climb is not prohibited, but we prefer that, as a guest on Aṉangu land, you will choose to respect our law and culture by not climbing.

The Aṉangu also request that visitors do not photograph certain sections of Uluru, for reasons related to traditional Tjukurpa beliefs. These areas are the sites of gender-linked rituals and are forbidden ground for Aṉangu of the opposite sex to those participating in the rituals in question. The photographic restriction is intended to prevent Aṉangu from inadvertently violating this taboo by encountering photographs of the forbidden sites in the outside world. 

The painter 

Vincent Forrester is Luritja/Aranda man born in Alice Springs. He lived on a cattle station (Angus Downs) in a traditional environment, where he was influenced by his forefathers. Today, he still practices his responsibilities and rituals and now takes his place as a teacher of traditional aboriginal law to young men.

Vincent was instrumental in setting up Central Land Council, Central Australian Aboriginal Congress, Aboriginal Legal Services, Central Australian Aboriginal Media Association (CAAMA) and its television station Imparja.

Growing up as a stockman and stationhand, Vincent came to know his country intimately. His grandfather's showed him the landscape and told him the stories, associated with his country and Alice Springs, where he became the Aboriginal historian of the area. His grandmother's showed him bush foods and bush medicine for both Luritja and Aranda country. It was in his teens when working as a cattleman, that the tourism industry was in its infancy and Vincent began working as a tour guide. He later became a very popular guide at Kings Canyon, a ranger at Uluru/Kata Juta National Park and later a specialist guide at Alice Springs Desert Park.

He was also heavily involved in Territory and National politics, as the chairman of the National Aboriginal Conference (the precursor to Aboriginal and Torres Strait Islander Commission) where he worked as an Indigenous advisor to three Australian Prime Ministers - Gough Whitlam, Malcolm Fraser and Bob Hawke - was a founding member of the Makarrata treaty committee (under the Fraser Government), the Australian member for the World Council of Indigenous Peoples in Geneva, worked with UNFSCO in Paris for the return of sacred objects to traditional Australian Indigenous owners.

Vincent Forrester's spiritual connection to the land, his identity as a story teller and tour guide, has led to the artistic endeavour comprising his most recent set of paintings.

Vincent's art represents a narrative and spiritual legacy to his seven children and seven grandchildren.

ULURU / AYERS ROCKS PHOTOGRAPHED IN 1894 BY WALTER BALDWIN SPENCER

WALTER BALDWIN SPENCER (1860-1929)
Uluru /Ayers Rock (863 m -2,831 ft)
Australia (Northern Territory)


In Uluru, Ayers Rock, central Australia, 1894, Glass plate negative 80 mm x 106 mm, 

Museums Victoria

The artist
Sir Walter Baldwin Spencer commonly referred to as Baldwin Spencer, was a British-Australian evolutionary biologist, anthropologist and ethnologist. He is known for his fieldwork with Aboriginal peoples in Central Australia, contributions to the study of ethnography, and academic collaborations with Frank Gillen. Spencer introduced the study of zoology at the University of Melbourne and held the title of Emeritus Professor until his death in 1929.In 1894 a new field was opened up for Spencer when he joined the W.A. Horn scientific expedition which left Adelaide in May 1894 to explore Australia. Spencer paid two more visits to the centre of Australia, one in 1923 with Dr Leonard Keith Ward, the government geologist of South Australia, and the other in 1926. These visits enabled Spencer to revise his earlier researches and consider on the spot various opposing theories that had been brought forward. His The Arunta: a Study of a Stone Age People (1927), revisits and reaffirms his earlier conclusions; Gillen's name as joint author appeared on the title-page though he had died 15 years before. Wanderings in Wild Australia, published a year later and slightly more popular in form, completes the list of his books. A list of his other published writings will be found in Spencer's Last Journey (1931). Spencer went to London in 1927 to see these books through the press. Ten years before he had said that he realised he was not getting younger and must regard his field work as finished. In February 1929, however, in his sixty-ninth year, he travelled in a cargo boat to Magallanes and then went in a little schooner to Ushuaia at the south of Tierra del Fuego. 

 

The mountain 

Uluru (863m -2,831 ft) also known as Ayers Rock (in honour of the then Chief Secretary of South Australia, Sir Henry Ayers) is a large sandstone rock formation in the southern part of the Northern Territory in central Australia.   Officially  the rock is gazetted as "Uluru / Ayers Rock". 
It lies 335 km (208 mi) south west of the nearest large town, Alice Springs, 450 km (280 mi) by road.

Kata Tjuta and Uluru are the two major features of the Uluṟu-Kata Tjuṯa National Park. Uluru is sacred to the Pitjantjatjara Anangu, the Aboriginal people of the area. The area around the formation is home to an abundance of springs, waterholes, rock caves, and ancient paintings.  Both Uluru and the nearby Kata Tjuta formation have great cultural significance for the Aṉangu people, the traditional inhabitants of the area, who lead walking tours to inform visitors about the local flora and fauna, bush food and the Aboriginal dreamtime stories of the area.

Uluru is notable for appearing to change colour at different times of the day and year, most notably when it glows red at dawn and sunset.

Uluru is listed as a UNESCO World Heritage Site.

Uluru is an inselberg, literally "island mountain". An inselberg is a prominent isolated residual knob or hill that rises abruptly from and is surrounded by extensive and relatively flat erosion lowlands in a hot, dry region.  Uluru is also often referred to as a monolith, although this is a somewhat ambiguous term that is generally avoided by geologists. The remarkable feature of Uluru is its homogeneity and lack of jointing and parting at bedding surfaces, leading to the lack of development of scree slopes and soil. These characteristics led to its survival, while the surrounding rocks were eroded. For the purpose of mapping and describing the geological history of the area, geologists refer to the rock strata making up Uluru as the Mutitjulu Arkose, and it is one of many sedimentary formations filling the Amadeus Basin.

According to the Aṉangu, traditional landowners of Uluru: 

The world was once a featureless place. None of the places we know existed until creator beings, in the forms of people, plants and animals, traveled widely across the land. Then, in a process of creation and destruction, they formed the landscape as we know it today. Aṉangu land is still inhabited by the spirits of dozens of these ancestral creator beings which are referred to as Tjukuritja or Waparitja.

There are a number of differing accounts given, by outsiders, of Aboriginal ancestral stories for the origins of Uluru and its many cracks and fissures. One such account, taken from Robert Layton's (1989) Uluru: An Aboriginal history of Ayers Rock, reads as follows:

Uluru was built up during the creation period by two boys who played in the mud after rain. When they had finished their game they travelled south to Wiputa ... Fighting together, the two boys made their way to the table topped Mount Conner, on top of which their bodies are preserved as boulders. 

Two other accounts are given in Norbert Brockman's (1997) Encyclopedia of Sacred Places.

The first tells of serpent beings who waged many wars around Uluru, scarring the rock. The second tells of two tribes of ancestral spirits who were invited to a feast, but were distracted by the beautiful Sleepy Lizard Women and did not show up. In response, the angry hosts sang evil into a mud sculpture that came to life as the dingo. There followed a great battle, which ended in the deaths of the leaders of both tribes. The earth itself rose up in grief at the bloodshed, becoming Uluru.

The Commonwealth Department of Environment's webpage advises:

Many...Tjukurpa such as Kalaya (Emu), Liru (poisonous snake), Lungkata (blue tongue lizard), Luunpa (kingfisher) and Tjintir-tjintirpa (willie wagtail) travel through Uluṟu-Kata Tjuṯa National Park. Other Tjukurpa affect only one specific area.

Kuniya, the woma python, lived in the rocks at Uluru where she fought the Liru, the poisonous snake.

It is sometimes reported that those who take rocks from the formation will be cursed and suffer misfortune. There have been many instances where people who removed such rocks attempted to mail them back to various agencies in an attempt to remove the perceived curse.

__________________________________________
2022 - Wandering Vertexes...
by Francis Rousseau

ULURU / AYERS ROCK PAINTED BY PETER TAYLOR TJUTJATJA

PETER TAYLOR TJUTJATJA (1940-2014)

Uluru /Ayers Rock  (863m -2,831 ft)

 Australia  (Northern Territory)

The mountain 

Uluru (863m - 2,831 ft) also known as Ayers Rock (in honour of the then Chief Secretary of South Australia, Sir Henry Ayers) is a large sandstone rock formation in the southern part of the Northern Territory in central Australia.
Officially the rock is gazetted as "Uluru / Ayers Rock"
It lies 335 km (208 mi) south west of the nearest large town, Alice Springs, 450 km (280 mi) by road.
Kata Tjuta and Uluru are the two major features of the Uluṟu-Kata Tjuṯa National Park. Uluru is sacred to the Pitjantjatjara Anangu, the Aboriginal people of the area. The area around the formation is home to an abundance of springs, waterholes, rock caves, and ancient paintings.  Both Uluru and the nearby Kata Tjuta formation have great cultural significance for the Aṉangu people, the traditional inhabitants of the area, who lead walking tours to inform visitors about the local flora and fauna, bush food and the Aboriginal dreamtime stories of the area.
Uluru is notable for appearing to change colour at different times of the day and year, most notably when it glows red at dawn and sunset.
Uluru is listed as a UNESCO World Heritage Site.
Uluru is an inselberg, literally "island mountain". An inselberg is a prominent isolated residual knob or hill that rises abruptly from and is surrounded by extensive and relatively flat erosion lowlands in a hot, dry region.  Uluru is also often referred to as a monolith, although this is a somewhat ambiguous term that is generally avoided by geologists. The remarkable feature of Uluru is its homogeneity and lack of jointing and parting at bedding surfaces, leading to the lack of development of scree slopes and soil. These characteristics led to its survival, while the surrounding rocks were eroded. For the purpose of mapping and describing the geological history of the area, geologists refer to the rock strata making up Uluru as the Mutitjulu Arkose, and it is one of many sedimentary formations filling the Amadeus Basin.
According to the Aṉangu, traditional landowners of Uluru:
The world was once a featureless place. None of the places we know existed until creator beings, in the forms of people, plants and animals, traveled widely across the land. Then, in a process of creation and destruction, they formed the landscape as we know it today. Aṉangu land is still inhabited by the spirits of dozens of these ancestral creator beings which are referred to as Tjukuritja or Waparitja.
There are a number of differing accounts given, by outsiders, of Aboriginal ancestral stories for the origins of Uluru and its many cracks and fissures. One such account, taken from Robert Layton's (1989) Uluru: An Aboriginal history of Ayers Rock, reads as follows:
Uluru was built up during the creation period by two boys who played in the mud after rain. When they had finished their game they travelled south to Wiputa ... Fighting together, the two boys made their way to the table topped Mount Conner, on top of which their bodies are preserved as boulders.
Two other accounts are given in Norbert Brockman's (1997) Encyclopedia of Sacred Places.
The first tells of serpent beings who waged many wars around Uluru, scarring the rock. The second tells of two tribes of ancestral spirits who were invited to a feast, but were distracted by the beautiful Sleepy Lizard Women and did not show up. In response, the angry hosts sang evil into a mud sculpture that came to life as the dingo. There followed a great battle, which ended in the deaths of the leaders of both tribes. The earth itself rose up in grief at the bloodshed, becoming Uluru.
The Commonwealth Department of Environment's webpage advises:
Many...Tjukurpa such as Kalaya (Emu), Liru (poisonous snake), Lungkata (blue tongue lizard), Luunpa (kingfisher) and Tjintir-tjintirpa (willie wagtail) travel through Uluṟu-Kata Tjuṯa National Park. Other Tjukurpa affect only one specific area.
Kuniya, the woma python, lived in the rocks at Uluru where she fought the Liru, the poisonous snake.
It is sometimes reported that those who take rocks from the formation will be cursed and suffer misfortune. There have been many instances where people who removed such rocks attempted to mail them back to various agencies in an attempt to remove the perceived curse.
Climbing Uluru
The local Aṉangu do not climb Uluru because of its great spiritual significance. They request that visitors do not climb the rock, partly due to the path crossing a sacred traditional Dreamtime track, and also due to a sense of responsibility for the safety of visitors. The visitors guide says "the climb is not prohibited, but we prefer that, as a guest on Aṉangu land, you will choose to respect our law and culture by not climbing.
The Aṉangu also request that visitors do not photograph certain sections of Uluru, for reasons related to traditional Tjukurpa beliefs. These areas are the sites of gender-linked rituals and are forbidden ground for Aṉangu of the opposite sex to those participating in the rituals in question. The photographic restriction is intended to prevent Aṉangu from inadvertently violating this taboo by encountering photographs of the forbidden sites in the outside world.

The painter 

Peter Taylor Tjutjatja was born c. 1940 at Oodnadatta, south-east of Alice Springs, in the Simpson Desert. As a small boy he travelled with his father often by camel or horse, to Horseshoe Bend Station, where his father worked as a station-hand. From there they travelled north working from station to station until they came to Hermannsburg, a Western Arrernte community in the MacDonnell Ranges, west of Alice Springs.
Hermannsburg in central Australia is the homeland of Albert Namatjira - the most famous Aboriginal painter of all time. Peter, as a small boy living in Hermannsburg was influenced by Albert Namatjira's central desert landscapes. While attending school in Adelaide, Peter showed an interest in drawing and his skills were further developed by his art teacher Trevor Clare.
Peter attended an exhibition of Albert Namatjira in Adelaide, which made him very homesick for his old beloved homeland. Peter returned to Alice Springs in his twenties, where he sat with Keith Namatjira and Clem Abbott to paint landscapes in watercolours which was later purchased in 1995 by Peter's tribal group Pwerte Marnte Marnte.
Peter travelled to Shanghai in 2013 as part of a Desart program and his work is exhibited in numerous private collections and important galleries. Peter was commissioned by Princess Anne to paint five landscapes of Central Australia.
Sadly in November 2014 Peter was involved in a car accident and tragically passed away. Out of respect of Aboriginal culture and Peter’s family Central Art has removed his photograph. Naming Aboriginal people who have passed away was traditionally forbidden. Traditionally you are required to avoid referring to the deceased directly by name as a sign of respect. This has also come to include photographs, filming and voice recordings as technology has grown. Central Art acknowledges that we have named Peter on our website however it is linguistically difficulty to promote his works without naming him.

ULURU / AYERS ROCK BY DANNY EASTWOOD

DANNY EASTWOOD (bn. 1943) 

Uluru /Ayers Rock  (863m -2,831 ft)

 Australia  (Northern Territory)

The mountain 

Uluru (863m -2,831 ft) also known as Ayers Rock (in honour of the then Chief Secretary of South Australia, Sir Henry Ayers) is a large sandstone rock formation in the southern part of the Northern Territory in central Australia.   Officially  the rock is gazetted as "Uluru / Ayers Rock". 
It lies 335 km (208 mi) south west of the nearest large town, Alice Springs, 450 km (280 mi) by road.

Kata Tjuta and Uluru are the two major features of the Uluṟu-Kata Tjuṯa National Park. Uluru is sacred to the Pitjantjatjara Anangu, the Aboriginal people of the area. The area around the formation is home to an abundance of springs, waterholes, rock caves, and ancient paintings.  Both Uluru and the nearby Kata Tjuta formation have great cultural significance for the Aṉangu people, the traditional inhabitants of the area, who lead walking tours to inform visitors about the local flora and fauna, bush food and the Aboriginal dreamtime stories of the area.

Uluru is notable for appearing to change colour at different times of the day and year, most notably when it glows red at dawn and sunset.

Uluru is listed as a UNESCO World Heritage Site.

Uluru is an inselberg, literally "island mountain". An inselberg is a prominent isolated residual knob or hill that rises abruptly from and is surrounded by extensive and relatively flat erosion lowlands in a hot, dry region.  Uluru is also often referred to as a monolith, although this is a somewhat ambiguous term that is generally avoided by geologists. The remarkable feature of Uluru is its homogeneity and lack of jointing and parting at bedding surfaces, leading to the lack of development of scree slopes and soil. These characteristics led to its survival, while the surrounding rocks were eroded. For the purpose of mapping and describing the geological history of the area, geologists refer to the rock strata making up Uluru as the Mutitjulu Arkose, and it is one of many sedimentary formations filling the Amadeus Basin.

According to the Aṉangu, traditional landowners of Uluru: 

The world was once a featureless place. None of the places we know existed until creator beings, in the forms of people, plants and animals, traveled widely across the land. Then, in a process of creation and destruction, they formed the landscape as we know it today. Aṉangu land is still inhabited by the spirits of dozens of these ancestral creator beings which are referred to as Tjukuritja or Waparitja.

There are a number of differing accounts given, by outsiders, of Aboriginal ancestral stories for the origins of Uluru and its many cracks and fissures. One such account, taken from Robert Layton's (1989) Uluru: An Aboriginal history of Ayers Rock, reads as follows:

Uluru was built up during the creation period by two boys who played in the mud after rain. When they had finished their game they travelled south to Wiputa ... Fighting together, the two boys made their way to the table topped Mount Conner, on top of which their bodies are preserved as boulders. 

Two other accounts are given in Norbert Brockman's (1997) Encyclopedia of Sacred Places.

The first tells of serpent beings who waged many wars around Uluru, scarring the rock. The second tells of two tribes of ancestral spirits who were invited to a feast, but were distracted by the beautiful Sleepy Lizard Women and did not show up. In response, the angry hosts sang evil into a mud sculpture that came to life as the dingo. There followed a great battle, which ended in the deaths of the leaders of both tribes. The earth itself rose up in grief at the bloodshed, becoming Uluru.

The Commonwealth Department of Environment's webpage advises:

Many...Tjukurpa such as Kalaya (Emu), Liru (poisonous snake), Lungkata (blue tongue lizard), Luunpa (kingfisher) and Tjintir-tjintirpa (willie wagtail) travel through Uluṟu-Kata Tjuṯa National Park. Other Tjukurpa affect only one specific area.

Kuniya, the woma python, lived in the rocks at Uluru where she fought the Liru, the poisonous snake.

It is sometimes reported that those who take rocks from the formation will be cursed and suffer misfortune. There have been many instances where people who removed such rocks attempted to mail them back to various agencies in an attempt to remove the perceived curse.

The artist 

Danny Eastwood is a descendant of the Ngemba Tribe of Western NSW on his mothers side. Danny was born in Sydney and lived in the Eora Tribal area until he was thirteen. He now lives in the Dahrug Tribal area of Western Sydney.  Danny was NSW Aboriginal Artist of the year in 1992 & in 1993 won the National Aboriginal Artist of the year award. He has been commissioned by local councils in Sydney to create murals which can be seen in Southern Sydney and Parramatta. 

A cartoonist for the Koori male, Danny also teaches visual art in schools and prisons throughout N.S.W  Danny's totem is the Galah bird 'Gillawarna'. 

Danny's art can be found in major collections such as the Australian Maritime Museum, Sydney and Heritage Centre in Parramatta. 

Danny won the Parliament of New South Wales Indigenous Art Prize 2008 with his entry 'My Reconciliation', a pen, ink and watercolour work on paper, depicting a scene from the back lane he grew up in as a small boy in inner Sydney. There were many families of all colours that mixed together as friends and neighbours.

ULURU / AYERS ROCK (2) PAINTED BY PETER TAYLOR TJUTJATJA

PETER TAYLOR TJUTJATJA (1940-2014)

Uluru /Ayers Rock (863m -2,831 ft)

Australia (Northern Territory) 

In Uluru, Watercolor on Archer Paper, 56 x 37 cm,  Central arborigenal Art, Australia

The mountain 
 Uluru (863m - 2,831 ft) also known as Ayers Rock (in honour of the then Chief Secretary of South Australia, Sir Henry Ayers) is a large sandstone rock formation in the southern part of the Northern Territory in central Australia.
Officially the rock is gazetted as "Uluru / Ayers Rock"
It lies 335 km (208 mi) south west of the nearest large town, Alice Springs, 450 km (280 mi) by road.
Kata Tjuta and Uluru are the two major features of the Uluṟu-Kata Tjuṯa National Park. Uluru is sacred to the Pitjantjatjara Anangu, the Aboriginal people of the area. The area around the formation is home to an abundance of springs, waterholes, rock caves, and ancient paintings. Both Uluru and the nearby Kata Tjuta formation have great cultural significance for the Aṉangu people, the traditional inhabitants of the area, who lead walking tours to inform visitors about the local flora and fauna, bush food and the Aboriginal dreamtime stories of the area.
Uluru is notable for appearing to change colour at different times of the day and year, most notably when it glows red at dawn and sunset.
Uluru is listed as a UNESCO World Heritage Site.
More about Uluru

The painter
The painter Peter Taylor Tjutjatja was born at Oodnadatta, south-east of Alice Springs, in the Simpson Desert. As a small boy he travelled with his father often by camel or horse, to Horseshoe Bend Station, where his father worked as a station-hand. From there they travelled north working from station to station until they came to Hermannsburg, a Western Arrernte community in the MacDonnell Ranges, west of Alice Springs.
Hermannsburg in central Australia is the homeland of Albert Namatjira - the most famous Aboriginal painter of all time. Peter, as a small boy living in Hermannsburg was influenced by Albert Namatjira's central desert landscapes. While attending school in Adelaide, Peter showed an interest in drawing and his skills were further developed by his art teacher Trevor Clare.
More about the painter 

_________________________________________

2020 - Wandering Vertexes...
by Francis Rousseau

KATA TJUTA / MOUNT OLGA BY NASA EARTH OBSERVATORY

NASA EARTH OBSERVATORY  (since 1999)
INTERNATIONAL SPACE STATION  

Kata Tjuta / Mount Olga  (1,069 m - 3,507 ft)

Australia (Northern Territory )

Photographed from space in 2010

The mountain 

Kata Tjuta / Mount Olga  (1,069 m - 3,507 ft) is a located in the Northern Territory of Australia,  in the Uluru-Kata Tjuta National Park which hosts some of the world’s most spectacular examples of inselbergs (isolated mountains). The most famous of these inselbergs is Uluru /Ayers Rock. An equally massive inselberg located approximately 30 kilometers (20 miles) to the northwest is known as Kata Tjuta. Like Uluru, this is a sacred site to the native Anangu or Aboriginal people. An English-born explorer named the highest peak Mount Olga, with the entire grouping of rocks informally known as “the Olgas.” Mount Olga has a peak elevation making it 206 meters (676 feet) higher than Uluru/Ayers Rock.

In this astronaut photograph, afternoon sunlight highlights the rounded summits of Kata Tjuta against the surrounding sandy plains. Sand dunes are visible at image lower left, while in other areas (image bottom and image right) sediments washed from the rocks have been anchored by a variety of grasses and bushes adapted to the arid climate. Green vegetation in the ephemeral stream channels that drain Kata Tjuta (image top center) provides colorful contrast with the red rocks and surrounding soils. Large gaps in the rocks (highlighted by shadows) are thought to be fractures that have been enlarged due to erosion.

Kata Tjuta is comprised of gently dipping Mount Currie Conglomerate, a sedimentary rock that includes rounded fragments of other rock types (here, primarily granite with less abundant basalt and rhyolite in a coarse sandy matrix). Geologists interpret the Mount Currie Conglomerate as a remnant of a large fan of material rapidly eroded from mountains uplifted approximately 550 million years ago. Subsequent burial under younger sediments consolidated the eroded materials to form the conglomerate exposed at the surface today.

Source: 

- NASA  Earth Observatory 

The photographer 

Astronaut photograph ISS023-E-29806 was acquired on April 30, 2010, with a Nikon D3 digital camera fitted with an 800 mm lens, and is provided by the ISS Crew Earth Observations experiment and Image Science & Analysis Laboratory, Johnson Space Center.  The image was taken by the Expedition 23 crew. 

The International Space Station Program supports the laboratory as part of the ISS National Lab to help astronauts take pictures of Earth that will be of the greatest value to scientists and the public, and to make those images freely available on the Internet. 

MOUNT CONNER BY ALBERT NAMATJIRA

ALBERT NAMATJIRA (1902-1959) 

Mount Conner  (859 m - 2,818 ft)

Australia  (Northern Territory)

In Mount Connor, watercolor on paper, 1950

The mountain 

Mount Conner (859 m - 2,818 ft) also known as Attila and Artilla, and occasionally found as Mount Connor, is an Australian mountain located in the southwest corner of the Northern Territory, 75 kilometres (47 mi) southeast of Lake Amadeus at the border of the vast Curtin Springs cattle station in Pitjantjatjara country.

Mount Conner is a flat-topped and horseshoe-shaped inselberg/mesa, part of the same vast rocky substrate thought to be beneath Uluru/Ayers Rock and Kata Tjuta/Olgas. It can easily be confused with Uluru, since it can be seen from the road to Uluru and Kata Tjuta, when approaching from Alice Springs. It was named Mount Conner by William Gosse in 1873 after South Australian politician M. L. Conner.

Attila is close to the site of Kungkarangkalpa, the Seven Sisters Dreaming.

The summit of Mt Conner, along with the summits of low domes in the Kata Tjuta complex and summit levels of Uluru, is an erosional remnant of a Cretaceous geomorphic surface. It is considered to a classic example of an inselberg created by erosion of surrounding strata.

The  painter 

Albert Namatjira  born Elea Namatjira, was a Western Arrernte-speaking Aboriginal artist from the MacDonnell Ranges in Central Australia. As a pioneer of contemporary Indigenous Australian art, he was the most famous Indigenous Australian of his generation.
Born and raised at the Hermannsburg Lutheran Mission outside Alice Springs, Namatjira showed interest in art from an early age, but it was not until 1934 (aged 32), under the tutelage of Rex Battarbee, that he began to paint seriously. Namatjira's richly detailed, Western art-influenced watercolours of the outback departed significantly from the abstract designs and symbols of traditional Aboriginal art, and inspired the Hermannsburg School of painting. He became a household name in Australia—indeed, reproductions of his works hung in many homes throughout the nation—and he was publicly regarded as a model Aborigine who had succeeded in mainstream society.
Although not the first Aboriginal artist to work in a European style, Albert Namatjira is certainly the most famous. Ghost gums with luminous white trunks, palm-filled gorges and red mountain ranges turning purple at dusk are the hallmarks of the Hermannsburg school. Hermannsburg Mission was established by Lutheran missionaries in 1877 on the banks of the Finke River, west of Mparntwe (Alice Springs). Namatjira learnt watercolour technique from the artist, Rex Battarbee.
Initially thought of as having succumbed to European pictorial idioms – and for that reason, to ideas of European privilege over the land – Namatjira’s landscapes have since been re-evaluated as coded expressions on traditional sites and sacred knowledge. Ownership of country is hereditary, but detailed knowledge of what it ‘contains’ is learnt in successive stages through ceremony, song, anecdote and contact. Namatjira’s father’s country lay towards Mount Sonder and Glen Helen Gorge, in the MacDonnell Ranges, and his mother’s country was in the region of Palm Valley in Central Australia. In Namatjira’s paintings, the totemic connections to his country are so indelible that, for example, Palm Valley the place and Palm Valley, c.1940s, the painting seem to intersect, detailing Namatjira’s artistic, cultural and proprietorial claim on the land.
 One of his first landscapes from 1936, Central Australian Landscape, shows a land of rolling green hills. Another early work, Ajantzi Waterhole (1937), shows a close up view of a small waterhole, with Namatjira capturing the reflection in the water. The landscape becomes one of contrasting colours, a device that is often used by Western painters, with red hills and green trees in Red Bluff (1938). Central Australian Gorge (1940) shows detailed rendering of rocks and reflections in the water. In Flowering Shrubs Namatjira contrasts the blossoming flowers in the foreground with the more barren desert and cliffs in the background. Namatjira's love of trees was often described so that his paintings of trees were more portraits than landscapes, which is shown in the portrait of the often depicted ghost gum in Ghost Gum Glen Helen (c.1945-49). Namatjira's skills at colouring trees can be clearly seen in this portrait. Namatjira was fully aware of his own talent, as was shown when he was describing another landscape painter to William Dargie: "He does not know how to make the side of a tree which is in the light look the same colour as the side of the tree in shadow...I know how to do better."
Namatjira's skills kept increasing with experience as is shown in the highly photographic quality of Mt Hermannsburg (1957), painted only two years before he died.
 In 1957, Namatjira became the first Aboriginal person to be granted conditional Australian citizenship. This entitled him to limited social freedoms and to live in Mparntwe, although he was prohibited from purchasing land. His relations, including his children, were not permitted the same privileges.
After an incident in 1958 that didn’t directly involve the artist, Namatjira was charged with supplying alcohol to members of the Aboriginal community – at the time, it was illegal for all Aboriginal people, except Namatjira, to possess and consume alcohol. Namatjira was sentenced to six months labour at Papunya and this, exacerbated by the authorities’ refusal to allow him to purchase the land of his ancestors, caused him profound despair. He served only two months, and died shortly after.
The more recent, dramatic success of the nearby Papunya Tula movement must be read against the history of its predecessor, the Hermannsburg school, which has endured for over half a century. In 2002, the centenary of Namatjira’s birth was celebrated with a major retrospective at the National Gallery of Australia, Canberra.