Exhibit 06

Exhibit 06

Empty Nest-puy Dhäwu – Story about an Empty Nest

Empty Nestpuy Dhäwu’- Creation Dhäwu’ Nest Colonisationpuy Dhäwu’	Story about an Empty Nest Story about Colinisation
Bitjan ŋanapurrnydja yolŋuyndja dhu lakaram nhaltjarr ŋunhi dhiyal ŋurruyirr’yurr balanyamirriy yurrnha balandany bunan ga wiripuny dhuwal dhäwu’ nhakun ŋanapurr ga lakaram, yolthu wäŋa dhuwal ŋamaŋamayurr ga yolthu ŋamaŋamayurr ŋanapurruny yolŋuny. Dhipal ŋarakalil wäŋalil Australia-lil. Ga bulu nhakun yol dhiyal wäŋaŋur ŋurruŋu bunan bala gan nyinanan. Yol waṯaŋu ga wäwun’ŋu dhiyak wäŋaw ŋarakaw. Wäwun’ŋuny maṉḏa yuwalktja dhuwal Djaŋ’kawu maṉḏa ga Barama ga Lany’djun. Baramany ga Lany’djundja Yirritjaŋur ga Djaŋ’kawuny maṉḏa Dhuwaŋur. Dhiyaŋ waŋarryu mala ŋanapurruny dhuwal ŋamaŋamayurrnydja bala nyirrarnha ganaŋ’maraŋala mitji Dhuwany ga Yirrtjany.	This is a Yolŋu way of explaining how we see the beginning of how our world was for us, Indigenous people all over Australia before the colonial invasion by British (from paragraph 1 & 2 below). I will also talk about how the creation of Yolŋu country and people began. Who created this Yolŋu land and country and us, Yolŋu people? Who were the first people who landed this country? Who are the owners of this Yolŋu country? It was (and is) our two Djaŋ’gawu spirits of the Dhuwa moiety and Barama and Ḻanydjun from Yirritja side. Our spirits/ancestral beings created the system of moiety for us in the beginning.
Ŋunhi balanyamirriy waluy, balanda yäku captain James Cookdja bunan dhiyal wäŋaŋur ŋanapurruŋgal ŋayi nhäŋal bala wäŋanan bitjarra nhakun dhuwal wäŋa ŋayilpi yolŋumiriw ga dhärra. Dhäpark’ wiraŋ. Nhäŋal yanbi waŋara ga gurrayurrnha. Bala ŋayi waŋan bitjarra, dhuwanydja wäŋa limurruŋgun dhiyaŋuny bala bili bäyŋu dhuwal ŋayilpi yolŋumiriw wäŋa. Beŋuryiny ŋayi nyirrar ŋunhiyin djarridjarrin’ walalaŋguwuynha balayidhi garminyarr’lilnha’. Ŋarakan ŋayi djawar’yurr ŋanapurrunhan yolŋunhan. Ŋanapurr dhuwal ŋunhiyidhi garminyarr’ dhiyal ŋarakaŋur wäŋaŋur ŋunhi walal waŋarryu malaŋuy ŋamaŋamayurr ga nyirrar ŋanapurruny dhipal wäŋalil ŋarakalil.	When Captain James Cook came to this land of ours—the descendants of the spirits/ancestral beings, he saw the landscape of Botany Bay and said “this land is empty, and no one is here and no one owns it.” He then said “we now own this land” and thrusted the first Union Jack to the land where he landed, with striking a sharp nose spear into our ŋaraka meaning ‘land’ and ‘borne’. We, Yolŋu people are part of the creation which is the land. The dirt of the land owns us. We are the dirt. It holds everything for us. We are still feeling that pain from being struck by the flag. The sore hasn’t been healed or treated. Since 1788, no one ever thought about healing and treating that. No balanda or governments came and did this.
Dhiyaŋ wäŋay ga garminyarr’yu ŋayatham bukmak ŋanapurruŋ rom, bulu ŋanapurruny yolŋuny. Dhiyaŋ djunama ŋanapurr ga yolŋu bukmak baḏak yan dhägayŋama ga batjbatjthun ŋurukiwuythi ŋunhi captain cookdhu djawar’yurr ŋaraka ŋanapurruny. Dhuwal dhulkuny bäyŋu yan dham’maraŋ baḏak ŋanapurr ga ŋayatham ga dhäkay’ŋäma. Beŋur bili waluŋur 1788 bäyŋu ŋula walal birrka’yurr djämaw wo ŋamathanaraw dhiyak dhulkuw. Bäyŋu balanda gapman ŋula marrtjin ga djetjiyarpuŋal dhuwalidhi dhulku. Dhuwal baḏak ŋanapurr ga galkun.	What we see, listen, feel, sing, decorate ourselves and cry today is a footage of an empty nest. The only things remained there are the feathers of birds (spiritual/ancestral beings) that built or created it. The birds (ancestral beings) are not there anymore but left the remains of themselves in its nest. The feathers remaining in that nest symbolise a creation that the spiritual/ancestral creators created and invested from their own ‘buyu’ – whole being of themselves—spiritual/ancestral beings. The nest symbolises the land and the country. Our creators created this. The feathers represent the Indigenous or first peoples. We are the remains of those ancestor spirits that created us from their own images. They gave us life to live with, appointed us to hold the ownership and custodianship of this land that they created, traversed and shaped. They gave us our identity to be who we are. Before the colonial invasion, there was a foundation already established here.
Nhaltjan ŋanapurr ga guyaŋa, nhäma ga dhäkay-ŋäma dhiyaŋ djunama. Bitjan nhakun dhiyaŋ wuŋiḻiy ŋayi ga mel-lakaram wo dhäwu yäkuyam. Dhuwal wuŋiḻiy ga milkum warrakangu yalu’ ga wurrutj wo butjun yan ŋunhiliyidhi yalu’ŋurnydja bäyŋun warrakannydja mala rumbalnydja. Ŋunhi warrakan mala ŋunhi ŋamaŋamayurr ŋunhiyidhi yalu’ bäyŋun walal ŋunhiliyidhi. Yaluy’nydja ga mel-lakaram dhuwal wäŋa ŋaraka ga butjuyndja malaŋuy lakarama ga ŋanapurrunhan yolŋunhan ŋunhi walal waŋarryu mala bokmar wuŋiḻi’ märraŋal ga buyu märraŋal beŋur bili walalaŋgalaŋuryi yan nhäthinya walal ŋunhiyidhi waŋarr malanynha Dhuwa ga Yirritja. Waŋarryu mala ŋanapurruny gurrupar walŋa nhinanharaw, wäwun’mirriyaŋal wäŋaw djägaw ga ŋaythanaraw. Yäkumirriyaŋal ŋanapurruny, rommirriyaŋal, djuŋunymirriyaŋal ga mälk’mirriyaŋal märr ŋanapurr dhu yolŋu yan buyu balanya bili nhakun walal ŋunhiyidhi waŋarr mala ŋanapurruŋ.	There were infrastructures built here already, but Captain Cook came and damaged it by building his own Westminster infrastructures. That nest manifests that ancestral Yolŋu infrastructures had been created and invested by our ancestor spirits but it was destroyed. When they landed, they damaged so many. They didn’t know that there was a LAW in here already. There was an ownership here already. This land was not empty. There was a parliament here already. There was a constitution here already in place. Balanda (European) came and destroyed it by establishing their parliament and constitution. We were and are a sovereign nation and people. We, Indigenous Australians have our own sovereignty.
Yurrnha ŋunhi ŋanapurruny barrabarrawurrthurrnydja ga bar’bar’maraŋalnydja balandaynydja, dhiyalanydja gan ŋäthilnydja djingaryurr djalkiri ga rom, makarr melkiri’ marrtjin djingar’djingaryurr. Makarr bala’bala’ marrtjin dhärran ŋamaŋamayunawuy waŋarrwuŋ. Captain Cooktja bunan bala buṉbuŋal wiripun nhanŋuwuynha gapu-wuḏappuynha rom, djalkiri ga makarr malanynha melkiri. Bala’bala’ butjar wiripun walalŋguwuynha mulkurun. Rom ga ŋärra’ ŋamaŋamayurr wiripun walalŋguwuynha. Bäyŋu walal marŋgi wo nhäŋal ŋunhi djlkiri ga rom gan ŋäthil djingaryurr dhiyal wäŋaŋur. Makarr djalkurrk’ gan dharran – Ŋärra’ ŋamaŋamayunawuy waŋarrwuŋ. Ŋanapurr dhuwal wäŋa nininyŋuny mala dhiyakuwuy wäŋawuy.	We, Indigenous and non-Indigenous people and governments need to have a Makarraṯa process done. Not in the way that it was traditionally done by spearing a perpetrator’s leg, but as a ‘reconciliation’ between Yolŋu and Balanda. Nowadays, Balanda people are thinking and acting as though everything is alright. They think that what Captain Cook did was good and there is nothing to worry or argue about. They are not feeling ‘remorsed’ towards us, people and country for what and how wrong was and still is done. They are not thinking about repaying something back for the wrongdoing that was done long time ago (and still is) in present. We are wanting for the Balanda government to give us some space so that we, Yolŋu and balanda can get together and talk and come with a proper solution and agreement. In this way, both Yolŋu and Balanda see that we are doing it properly. Balanda give Yolŋu a real big space to have our say for what and how we want, and to say who we are. It will show that Balanda is going through that payback pathway by allowing us and allows Yolŋu to have more say for our rights. To have more responsibilities and care to run our own affairs. For Yolŋu, this will allow us to get the full satisfaction for finishing our anger about what the wrongdoing was once done by Captain Cook. For Yolŋu, it would mean to end the idea of revenges. We want Yolŋu and Balanda to get together, work side by side and understand each other properly.
Balanday ga diyaŋ bala guyaŋa yanbi bäyŋun ŋula nhä djarrpi, yanbi walalaŋgal ŋurru-ḏawalaŋuy djäma manymakkuŋal yan, bitjan walalga guyaŋa. Wiripu watharr balanda malagi bäyŋun yan djälthi walal dhu dhuwaliyidhi ŋula djäma wo ŋamatham. Liya wawun ga nyina yan. Bäyŋun wiripuny marŋgi wo djälthirr gi walal dhu marŋgithirr dhäwuw nhakun nhä gan dharran dhiyal ŋäthil wo yolthu ŋamaŋamayurr dhuwal wäŋa ga bulu yol gan nyina dhiyal. Ŋanapurr ga birrka’yun ŋanapurr dhu dhukarr maḻŋ’maram ŋamakuli’ wanha dhu watharryu gapmandhu märr dharaŋan wo yoram wo malthun ŋanapurruŋgalaŋuw djälwu. Buku yalŋgi’yirr walal dhu ŋanapurruŋ balanyaraw malaŋuw djälwu bili walal miḏikumar wäŋa ŋanapurruŋ, ganydjarr ŋanapurruŋ, rom ŋanapurruŋ ga bulu ŋanapurruny yolŋuny miḏkumar ga barrkuwatjkuŋal, dhuwana dhiyaŋuny bala yolŋu’yulŋu ga barrkuwatjnha nyina, guyaŋa ga marrtji barrkuwatjnha.	This is exactly how it happened when captain Cook speared us on the back by putting his English flag into the ground. Speared us so seriously. After this was done, no one thought about repaying the wrong doing that had happened at that time. Even captain Cook himself or his head people from where he didn’t feel remorseful and they never ever decided to pay something back. When he put his flag up, he then said “this land is ours now because it is empty’’. No one owns it even Cook saying no one was in this land, we are the owners of this land now. We want balanda and yolŋu to get together and work side by side and understand each another properly.
Dhiyaŋuny bala ŋanapurr ga yolŋuny djälthirr watharrwu gapmangu walal dhu dhiyakurryi makarraṯakurr romgurr marrtji, märr ga dhu bäka-bakmaram ŋuruguwuyidhi ŋunhi nhä walalaŋgal ŋurru-ḏawalaŋuy miḏikumar ŋäthil baman’. Ŋanapurr ga djälthirr walal dhu makarraṯa gänhamirr. Yaka ŋunhi rom ŋunhidhu garay ganydjarr ŋupanmirr bala dhu waṉa-muṉuŋuny burakirra makarrnha, yaka ŋunhiyidhiny yurr yan walal dhu marrtji ga nyina ŋanapurruŋgal ga dhaḻakarr gurrupan ŋanapurruŋ yindi yan waŋanharaw, muḻkurr ŋamaŋamayunaraw nhaku ŋanapurr djäl. Ŋanapurr yan dhu ga yäkuyam nhaku ŋanapurr djäl. Walalnydja dhu ga yan buthuru-bitjun ŋämanydja bala yoraman wo gurrupana yan bala nhaku ŋanapurr yolŋu djäl. Dhiyaŋ romdhu nhakun dhu ŋunhiyidhi bäka-bakmaranhawuy rom maḻŋ’thun balanya nhakun makarraṯa. Ŋanapurrnydja dhu yolŋuny dhiyaŋ rom dhu gana’yirrnha. Nhakun dhu ŋunhidhi djetji dham’maraŋ. Warwuny ga ŋaramurrnydja dhu gulmaraman dhiyaŋun romdhun ŋunhi balaŋ dhu watharr gapman dhiyakkurr dhukarrkurr marrtji wo yoram walal dhu dhiyak. Ŋanapurr ga djälthirr ŋanapurruŋ ganydjarr dhu roŋiyirr märr ga ŋanapurruyi yan dhu ga ḻiya-ŋamaŋamayunmirr ga yoranhamirr nhaku ŋula ŋanapurryi yan. Bitjar bili nhakun nhaltjarr gan ŋäthil ŋanapurruŋ.	Now these present day balanda people are thinking as though everything is alright. They are thinking that what captain Cook did was good and there is nothing to worry or to argue about. They are not feeling remorseful about what wrong was done. They are not thinking about repaying something back for the wrongdoing that was done long time ago. We, yolŋu people are wanting for the balanda government to give us a space so that we can get together balanda and yolŋu and talk and come up with a proper solution and agreement of working together. In this way for both balanda and yolŋu to see that we are doing this properly. Balanda giving yolŋu a real big space to have our say, it would show that balanda is going through that payback pathway by allowing yolŋu to have more say and more responsibilities to run our own affairs. Balanda needs to understand this. And as for yolŋu, this will allow us to get the full satisfaction for finishing our anger by talking; it would also mean to end the yolŋu idea of revenges. We want balanda and yolŋu to get together and work side by side and understand each another properly.