Exhibit 04
MAKARRAṮA ROM – written and translated by Gawura Waṉambi
| Transcription in Yolŋu languages | Translation by Gawura |
|---|---|
| Makarraṯa dhuwal rom wo gatjaḻ ŋayi ŋuli yolŋu ruŋinymaranhaminya djunamayi mägayalil burrmiḏilil gatjaḻlil ga romlil. Bäyarra’ gänhaminya ŋayi ŋuli ŋurugiyi nhä ŋuli ŋuruŋiyi yolŋuy maḏigumana nhakun djarpunha wiripuny yolŋuny dhämurrkay’kunha ŋulanhaŋur yurr yaka dhunupagurr gatjaḻwurr. Ḏilgurruwurr nhanukal gali’ŋur waṉa-muṉuŋuwal yolŋuwal ga ḏilgurruwurr nhanukal yolŋuwal ŋunhi ŋuriŋiyi miḏigumar ŋuli ŋama’ŋamayunany ga yoranhaminyan ŋurukiyiny Makarraṯawnydja romgu bala ŋuli malŋ’thunan ŋunhiyi rom. | Makarraṯa is a way of a ceremony for a yolŋu person to bring himself back to the right pathway. He brings himself back to the area where the life for yolŋu is meant to be living in peace and harmony. He needs to bring in that remorseful feeling into this. Makarraṯa ceremony is only for a perpetrator when this person puts the law into its own hands by spearing another yolŋu. Elders from the victim’s group and the elders from the perpetrator’s group agree to have this ceremony then it happens. |
| Yolŋu waṉa-muṉuŋu ŋuli ganaminya märr ga walal dhu gurruṯumirriy mala ŋurikiyi djarpunhawuywu yolŋuw bäyarra ŋurukuryi yan romgurr Makin’gurr wo Makarraṯawurr. Walal dhu ŋayaŋu ga märr ḏapthun ga gana’yirr ga ŋaramurr walalaŋguwuy walal dhu dhiyaŋgurryi romgurr dhawarmaram, baṯabaṯatjuna ŋuli garay buraŋur yan milmara bukmakgal ḏilgurruwurrwal yolŋu’yolŋuwal. Bala li yoranhaminyan bala li makarrnha yan djarpunha yaka rumbalnydja. Burakinya li makarr bala ruŋuyinymaranhan ga märr ḏapmaranhan. | A perpetrator needs to accept the Makarraṯa law so that the families of the victim need to satisfy their worries, anger and the thoughts of revenge. They will clear it all and get the satisfaction for it there at that Makarraṯa ceremony. This is the only way for the victims family to do. They need to have this Makarraṯa ceremony for the perpetrator. He has to be in the ring in the eyes of all the elders. He needs to act and prove himself in a way so that he is good in breaking the spears with his spear thrower. He will break the spears that are being thrown to him by the other yolŋu. The leaders then agree with him to spear on his leg only and then after that they would accept him back. |
| Yolŋu ḏilgurruwurr mala ŋuli marrtjinya djingaryuna ḻiwmaranha ŋunha galiw ga dhiyak bala galiw djägamirr mala märra ga dhu dhunupagurr yan gatjaḻgurr ŋunhi rom marrtji, yaka dhu miḏigirr wo miḏiguman wo dhä-miḏigirr ŋunhiyithi makarraṯa rom. Romgu yan dhu malthun ŋurukiyi yan nhaltjan ga barraŋga’yun wo dhärra Makarraṯaw. Nhaltjarr nirrpar dhuwalithi rom waŋarryu. Dhuwanydja waŋarrwuŋ nirrpanawuy birr’ bamanŋuwuy. Makarraṯa dhuwal rom malŋ’thuna ŋuli ŋurukiyiw yan yolŋuw waṉa-muṉuŋuw ŋunhi ŋayi ŋuli miḏiguman, yaka wiripuyunydja ŋula yolŋuw yäraŋuwnydja. Rom dhuwal bäka- bakmaranhawuy wo bayarr’ nhe dhu nhäpuy ŋula nhe miḏigumar. Wiripuny Makarraṯa dhuwal rom nhakun dhu dhä-manapan balayi ruŋiyinymaram manymaklil dhukarrlil. | Elders use to stand around there from both sides of the parties. They are like security officers or police officers making sure so that the Makarraṯa ceremony won’t go off the track; it needs to be operating or being performed as by the way it is meant to be placed by our creators. The ceremony itself is more as a pay back for a wrongdoing that is done by yolŋu. Paying the penalty. Makarraṯa is only for the perpetrator, not for any other yolŋu. Makarraṯa is a reconciliation process to bring together back to the good area or place where everything and everyone needs to be in one as one. |
| Wirpuny li ganha bäyarra’ rom malŋ’thuna yaka bitjana nhakun dhuwal Makarraṯa rom. Waŋanhaminya ŋuli ḏilgurruwurr ŋurikiyi romgu nhäli ŋula malŋ’thuna, miḏikinya ŋuli ŋula nhä? Walal ŋuli ḏilgurruwurr ŋurukiyi dharraw’ waŋanhaminya wo yuranha Makarraṯaw romgu, ga walal ŋunhi wiripuŋur gali’ŋur mala ŋaḻapaḻmirr malthunan ŋurukiyi yoranhawuywu dhärukku, bala ŋuli Makarraṯany rom malŋ’thuna. Ga ŋunhi walal ŋuli yakayunany Makarraṯaw romgu walal ŋuli ŋunhi ŋaḻapaḻmirr mala dhiyakuyi malthunan yan yaka’yunaraw dhärukku.Yan walal ŋula li maḏayin’nha gumurr-gurrupanminya, gara malkarrnha gurrupana wo wirpuny miyalk’nha dhäwu’nhirrpana ga milmarran nhirrpanan ga gurrupana djunamayi mittjilil bäpurrulil. | If a yolŋu person is being speared by that other yolŋu, this becomes a big issue for the elders to deal with weather to have a Makarraṯa or not, they need to talk among themselves and come up with an agreement what needs to be done. If the agreement is Makarraṯa, then the elders for the perpetrator needs to follow that agreement. This is when the Makarraṯa ceremony happens. If the agreement is no for Makarraṯa, the other side need to accept that too. The elders from the victim’s side say there won’t be a Makarraṯa but if this could be paid back in another way like trading sacred objects (Maḏayin) or songlines, bundle of spears or promise young girls to be wives. The perpetrator group need to accept this, not to ignore it. This has been another way of dealing with this pay back situation, this is not Makarraṯa. |
| Dhiyaŋuny bala waluy bäyŋun gi malŋ’thurr dhuwalithi rom Makarraṯa bili balandawnha rom dhägaḻ’yurr bala bilmaraŋalnha bala yaka’yurrnha Makarraṯawnydja romgu. Bukmakdhu malthuna dhiyakun yuṯawnha waŋganygun yan balandawnha romgu. Ŋuli dhu ŋanapurr dharpuny garay wiripuny yolŋuny dhiyaŋ bala murrkaygum wo gaṯpurr’gum napurrunhan dhu matamaraman yan dhunupan balandawalnha romdhu dharruŋgulilnha. | These present days the Makarraṯa law is not happening because the balanda law come and said that there is going to be no more spearing. Everyone needs to go by this new law and that’s the balanda law. If we spear another yolŋu in these days, we are to be punished for it by putting us to balanda jail. |
| Bitjarryi ŋunhi mayaliny dhuwurrnydja nhakun balanyamirriy captain Cook dhu miḏigumar dharpuŋala ŋayi maṉḏany waŋarrnha maṉḏany dhuwany ga yirritjan, Djaŋgawuny ga Baramany ŋarakan murrkay’guŋala yan. Bayŋun ŋula birrkayurr nhakun bayarrany rom wo bäka-bakmaranhawuynydja rom yan bala ŋarrakuyunminan dhiyak wäŋaw wäwun’guŋala, bala waŋan bitjarra, bayŋu dhuwal yolŋumiriw wäŋa, dhäpiyalk’ ga dhärra. Barbarmaraŋala yolŋunhany wäŋa-waṯaŋumirrinhany ŋayipin yan, bala ŋayi djarridjarrin’ nhirrara mayali’ nhakun wäwun’thinan wäwun’guŋala dhuwal wäŋany ŋarakany. | This is exactly how it happen 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 happen at that time. Even captain Cook himself or his head people from where he was 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. |
| Dhuwal dhiyaŋ bala balanday ga bitjan bili yan birrkayun, bayŋu gi birrkayurr ŋula dhuwalidhi rom nhakun Makarraṯa nhunhi dhu bayarra ganamirr ŋurukiyi ŋunhi nhä ŋäthil miḏigumar. Napurr ga yolŋu djälthirr nhakun balanday dhu gatjaḻ gurrupan ŋanapurruŋ märr ga limurr dhu yolŋu ga balanda nhina ga waŋanhamirr waŋganyŋur mulkaŋur wäŋaŋur ga mulkay yan romdhu yuwalk’dhu yaka marryuḻk’thunthunminyaray romdhu waŋanhamirr. Balanyagurr romgurr dhu balandany nhanŋuwuy ŋayi ŋunhi bayarra rom milgum wo Makarraṯa ganhamirr märr ŋanapurr yolŋu dhu ŋanapurruguwuy ŋanapurr ŋaramurr, ŋayaŋu ga märr marrtji dhawar’maram ŋurikiyiwurr gatjaḻgurr waŋanhaminyawurr, balanda ga yolŋu dhu bukmak buku-luŋ’thun ga waŋanhamirr magaya’wurr romgurr märr ga dhu dharaŋanmirr. | 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. |
| Makarraṯa rom dhuwal ruŋiyinymaram dhu balayithi burrmiḏilil ga mägayalil romlil ŋunhi ga dhärra ŋanapurruŋ yolŋuw waŋarryu ŋamaŋamayurr. Ruŋiyinymaram dhu balayi wanhagami ŋayi ga dhärra ŋanapurruŋ warraw’, garminyarr’, rom riyawarr, biḻma, manikay ga djakiri’ gamunuŋgu’. Dharaŋanmirrilil romlil ruŋinymaram märr ga dhu ga gumurr guwatjmanmirr ga gurul’yunmirr ŋurugurriyi yan märr-ŋamathinyawurr romgurr ŋathiliŋuwurr. Dhä-manapanminyawuy ga mala-manapanminyawuy dhuwal wiripuny ŋayi Makarraṯa rom. | Makarraṯa is a reconciliation process where two groups of people get together to make a deal for whatever wrongdoing that had happen. To do it in the right and good repectful way, Makarraṯa brings any bad happenings from the past back to the normal way of living. To live peacefully in harmony how it was being placed by our creators. So that we can be able to get together in ceremonies instead of being sperated because of the killing. It brings a yolŋu person back to where the original common ground is where it holds everything for us the yolŋu people. Makarraṯa also brings unity where yolŋu people unite and get back together again. |