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I see you like this
Various artists
Now Showing @ PAC & online
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Paintings of Portland
Tracey Gardener


Hands on
Tina Biggs


Paintings of Portland
Tracey Gardener


Hands on
Tina Biggs


Paintings of Portland
Tracey Gardener


Hands on
Tina Biggs


Paintings of Portland
Tracey Gardener


Hands on
Tina Biggs


Paintings of Portland
Tracey Gardener


Hands on
Tina Biggs
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Virtual Tours


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location


4A Glenelg St, Portland


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Virtual Exhibitions


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Pullapitj (Big Wet) - May to September. This season is characterised by heavy mayaang (rains) and pullapety (cold) dhinggatmirring (days) and burun (nights). Fungi and winter orchids begin to appear. Green-striped orchids and chocolate lilies begin to bloom, and new shoots emerge from trees damaged by fire during Karndawan ween-aya. Wetlands fill; wokok (frogs) call ‘Koi Room!’ and kurun (brolga) karween (dance) seeking out a mate. Waters rise and rivers and creeks burst their banks.


This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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Peep Kalluyn (Big Dry) - January to April. This is the season when the kooyang (eels) begin migrating to the sea to spawn. It is at this time that they are caught and smoked.


Water holes dry up and yarram (yabbie), wokok (burrowing frog), turrongil (turtle) retreat into the mud. Creeks are at their lowest. Tubers are harvested from cumbungi (bullrush, Typha species), taark common reed, Phragmites australis), hinnahinnitj (bat faced orchids, Diuris Genus - golden moths, donkey orchids and leopard orchids). Clans move to Nyamat Mirring (Sea Country) to collect and feast on muntries (Kunzea pomifera). Coastal beard heath (Leucopogon parviflorus) and pallat (coast ballart, Exocarpos syrticola) fruits are harvested and eaten as well as seafood such as maeh-maet (saltwater mussel).
This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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THE SIX SEASONS


Aboriginal Nations Australia wide have managed and thrived off Country for millennia. The seasons guided what would be done and when. The intrinsic interconnection between plant species and animal species ensured sustainability and survival of habitats and biodiversity. Knowledge handed down came with great responsibility to guarantee country was cared for, for generations to come.


For Gunditjmara these activities relate to Six Seasons, not influenced by dates on a calendar but by observing changes in their environment. Other factors such as significant natural events, cooling and heating, water levels, volcanic activity and seismic activity influenced how management of country was carried out. In the Dhauwurd-Wurrung language these changes have been characterised as Pullapitj (Big wet), Karndawan ween-aya (Lighting fire time), Peep Kalluyn (Big dry), Kareeta-tumba-ya (Fattening up time), Bukkar yaiiawan (Flowering time), Barrakii (Drying out time).


‘Pre-colonisation, Gundtjmara had thousands of generations of ecological knowledge stored in every fibre of their bodies. It was stored in Mirring, (Earth), Pareetj, (water), Wurrung, (Language) and its continuation ensured by the Yarkeen (Dreaming/Lore/Ceremony). which was held at certain places, at certain times, dictated by seasonal indicators, such as plants, animals and fungus behaviours and abundance, solar and lunar cycles, and weather patterns to name a few.


Yarkeen is the Lore and governs how Gunditjmara existed as a part of Mirring and all other species. These key factors were intrinsically woven into everyday life. Not seen as a ‘practice’, but the norm, the way things were done, Yarkeen.


The activities were carried out by those who had custodial obligations and responsibilities, individually and collectively. Accountability regarding the correct application of Yarkeen was layered and connected by a symbiotic, reciprocal relationship between Gunditjmara, Mirring, habitats, biodiversity and all species.
Major events such as floods, fires, sea levels rising and falling, earthquakes and volcanic eruptions were all endured and forced and adapted approach.


The skills developed and associated methodologies as result of these events were integrated into Yarkeen. Providing a living and growing Yarkeen, that only changes to incorporate new concepts and better ways of living.’ S. Rotumah, Guditjmara 2020.


This exhibition asks artists to respond to the Six Seasons and acknowledges that many indigenous artists living on Gunditjmara country may be responding to the seasons from their respective country of origin.


This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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Peep Kalluyn (Big Dry) - January to April. This is the season when the kooyang (eels) begin migrating to the sea to spawn. It is at this time that they are caught and smoked.


Water holes dry up and yarram (yabbie), wokok (burrowing frog), turrongil (turtle) retreat into the mud. Creeks are at their lowest. Tubers are harvested from cumbungi (bullrush, Typha species), taark common reed, Phragmites australis), hinnahinnitj (bat faced orchids, Diuris Genus - golden moths, donkey orchids and leopard orchids). Clans move to Nyamat Mirring (Sea Country) to collect and feast on muntries (Kunzea pomifera). Coastal beard heath (Leucopogon parviflorus) and pallat (coast ballart, Exocarpos syrticola) fruits are harvested and eaten as well as seafood such as maeh-maet (saltwater mussel).
This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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THE SIX SEASONS


Aboriginal Nations Australia wide have managed and thrived off Country for millennia. The seasons guided what would be done and when. The intrinsic interconnection between plant species and animal species ensured sustainability and survival of habitats and biodiversity. Knowledge handed down came with great responsibility to guarantee country was cared for, for generations to come.


For Gunditjmara these activities relate to Six Seasons, not influenced by dates on a calendar but by observing changes in their environment. Other factors such as significant natural events, cooling and heating, water levels, volcanic activity and seismic activity influenced how management of country was carried out. In the Dhauwurd-Wurrung language these changes have been characterised as Pullapitj (Big wet), Karndawan ween-aya (Lighting fire time), Peep Kalluyn (Big dry), Kareeta-tumba-ya (Fattening up time), Bukkar yaiiawan (Flowering time), Barrakii (Drying out time).


‘Pre-colonisation, Gundtjmara had thousands of generations of ecological knowledge stored in every fibre of their bodies. It was stored in Mirring, (Earth), Pareetj, (water), Wurrung, (Language) and its continuation ensured by the Yarkeen (Dreaming/Lore/Ceremony). which was held at certain places, at certain times, dictated by seasonal indicators, such as plants, animals and fungus behaviours and abundance, solar and lunar cycles, and weather patterns to name a few.


Yarkeen is the Lore and governs how Gunditjmara existed as a part of Mirring and all other species. These key factors were intrinsically woven into everyday life. Not seen as a ‘practice’, but the norm, the way things were done, Yarkeen.


The activities were carried out by those who had custodial obligations and responsibilities, individually and collectively. Accountability regarding the correct application of Yarkeen was layered and connected by a symbiotic, reciprocal relationship between Gunditjmara, Mirring, habitats, biodiversity and all species.
Major events such as floods, fires, sea levels rising and falling, earthquakes and volcanic eruptions were all endured and forced and adapted approach.


The skills developed and associated methodologies as result of these events were integrated into Yarkeen. Providing a living and growing Yarkeen, that only changes to incorporate new concepts and better ways of living.’ S. Rotumah, Guditjmara 2020.


This exhibition asks artists to respond to the Six Seasons and acknowledges that many indigenous artists living on Gunditjmara country may be responding to the seasons from their respective country of origin.


This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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Kareeta-tumba-ya (Fattening up time) - October to December. This is when muurang (yam daisy/murnong, Microseris walteri), chocolate lily (Anthropodium strictum) and bulbine Lily (Bulbine bulbosa) tubers are harvested. Gunditjmara Muurang (yams) have 3 tubers, the Grandmother, the Mother and the Daughter. The tubers are carefully dug up and ‘daughter’ replanted to continue the cycle.


Chicks of birds such as kurun (brolga), kappring (emu) and kuunawarr (black swan) are reared and kuunamuung (fish) like tupong and yiritja (blackfish), and kooyang (eel) feed in the shallows. Muul muul (grasses) such as wuulot (kangaroo grass, Themeda triandra) and parraet (common tussock-grass, Poa labillardierei) grow. Moronn (native bees) are busy making wirraty (honey).
This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.
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Kareeta-tumba-ya (Fattening up time) - October to December. This is when muurang (yam daisy/murnong, Microseris walteri), chocolate lily (Anthropodium strictum) and bulbine Lily (Bulbine bulbosa) tubers are harvested. Gunditjmara Muurang (yams) have 3 tubers, the Grandmother, the Mother and the Daughter. The tubers are carefully dug up and ‘daughter’ replanted to continue the cycle.


Chicks of birds such as kurun (brolga), kappring (emu) and kuunawarr (black swan) are reared and kuunamuung (fish) like tupong and yiritja (blackfish), and kooyang (eel) feed in the shallows. Muul muul (grasses) such as wuulot (kangaroo grass, Themeda triandra) and parraet (common tussock-grass, Poa labillardierei) grow. Moronn (native bees) are busy making wirraty (honey).
This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.
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Peep Kalluyn (Big Dry) - January to April. This is the season when the kooyang (eels) begin migrating to the sea to spawn. It is at this time that they are caught and smoked.


Water holes dry up and yarram (yabbie), wokok (burrowing frog), turrongil (turtle) retreat into the mud. Creeks are at their lowest. Tubers are harvested from cumbungi (bullrush, Typha species), taark common reed, Phragmites australis), hinnahinnitj (bat faced orchids, Diuris Genus - golden moths, donkey orchids and leopard orchids). Clans move to Nyamat Mirring (Sea Country) to collect and feast on muntries (Kunzea pomifera). Coastal beard heath (Leucopogon parviflorus) and pallat (coast ballart, Exocarpos syrticola) fruits are harvested and eaten as well as seafood such as maeh-maet (saltwater mussel).
This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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Peep Kalluyn (Big Dry) - January to April. This is the season when the kooyang (eels) begin migrating to the sea to spawn. It is at this time that they are caught and smoked.


Water holes dry up and yarram (yabbie), wokok (burrowing frog), turrongil (turtle) retreat into the mud. Creeks are at their lowest. Tubers are harvested from cumbungi (bullrush, Typha species), taark common reed, Phragmites australis), hinnahinnitj (bat faced orchids, Diuris Genus - golden moths, donkey orchids and leopard orchids). Clans move to Nyamat Mirring (Sea Country) to collect and feast on muntries (Kunzea pomifera). Coastal beard heath (Leucopogon parviflorus) and pallat (coast ballart, Exocarpos syrticola) fruits are harvested and eaten as well as seafood such as maeh-maet (saltwater mussel).
This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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THE SIX SEASONS


Aboriginal Nations Australia wide have managed and thrived off Country for millennia. The seasons guided what would be done and when. The intrinsic interconnection between plant species and animal species ensured sustainability and survival of habitats and biodiversity. Knowledge handed down came with great responsibility to guarantee country was cared for, for generations to come.


For Gunditjmara these activities relate to Six Seasons, not influenced by dates on a calendar but by observing changes in their environment. Other factors such as significant natural events, cooling and heating, water levels, volcanic activity and seismic activity influenced how management of country was carried out. In the Dhauwurd-Wurrung language these changes have been characterised as Pullapitj (Big wet), Karndawan ween-aya (Lighting fire time), Peep Kalluyn (Big dry), Kareeta-tumba-ya (Fattening up time), Bukkar yaiiawan (Flowering time), Barrakii (Drying out time).


‘Pre-colonisation, Gundtjmara had thousands of generations of ecological knowledge stored in every fibre of their bodies. It was stored in Mirring, (Earth), Pareetj, (water), Wurrung, (Language) and its continuation ensured by the Yarkeen (Dreaming/Lore/Ceremony). which was held at certain places, at certain times, dictated by seasonal indicators, such as plants, animals and fungus behaviours and abundance, solar and lunar cycles, and weather patterns to name a few.


Yarkeen is the Lore and governs how Gunditjmara existed as a part of Mirring and all other species. These key factors were intrinsically woven into everyday life. Not seen as a ‘practice’, but the norm, the way things were done, Yarkeen.


The activities were carried out by those who had custodial obligations and responsibilities, individually and collectively. Accountability regarding the correct application of Yarkeen was layered and connected by a symbiotic, reciprocal relationship between Gunditjmara, Mirring, habitats, biodiversity and all species.
Major events such as floods, fires, sea levels rising and falling, earthquakes and volcanic eruptions were all endured and forced and adapted approach.


The skills developed and associated methodologies as result of these events were integrated into Yarkeen. Providing a living and growing Yarkeen, that only changes to incorporate new concepts and better ways of living.’ S. Rotumah, Guditjmara 2020.


This exhibition asks artists to respond to the Six Seasons and acknowledges that many indigenous artists living on Gunditjmara country may be responding to the seasons from their respective country of origin.


This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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location 3305
4A Glenelg St, Portland



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Karndawan ween-aya (Early Wet) - April to June. This is the season for heavy dews when the land begins to cool down following Peep Kalluyn. It is the time to bawa (burn) and put ween (fire) & thoowoong (smoke) into Mirring (Country). Mature eels are heading out to sea to breed. Wombeecheear (old man weed, Centepedia cunninghamii) begins to grow in the wetlands.
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Peep Kalluyn (Big Dry) - January to April. This is the season when the kooyang (eels) begin migrating to the sea to spawn. It is at this time that they are caught and smoked.


Water holes dry up and yarram (yabbie), wokok (burrowing frog), turrongil (turtle) retreat into the mud. Creeks are at their lowest. Tubers are harvested from cumbungi (bullrush, Typha species), taark common reed, Phragmites australis), hinnahinnitj (bat faced orchids, Diuris Genus - golden moths, donkey orchids and leopard orchids). Clans move to Nyamat Mirring (Sea Country) to collect and feast on muntries (Kunzea pomifera). Coastal beard heath (Leucopogon parviflorus) and pallat (coast ballart, Exocarpos syrticola) fruits are harvested and eaten as well as seafood such as maeh-maet (saltwater mussel).
This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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Peep Kalluyn (Big Dry) - January to April. This is the season when the kooyang (eels) begin migrating to the sea to spawn. It is at this time that they are caught and smoked.


Water holes dry up and yarram (yabbie), wokok (burrowing frog), turrongil (turtle) retreat into the mud. Creeks are at their lowest. Tubers are harvested from cumbungi (bullrush, Typha species), taark common reed, Phragmites australis), hinnahinnitj (bat faced orchids, Diuris Genus - golden moths, donkey orchids and leopard orchids). Clans move to Nyamat Mirring (Sea Country) to collect and feast on muntries (Kunzea pomifera). Coastal beard heath (Leucopogon parviflorus) and pallat (coast ballart, Exocarpos syrticola) fruits are harvested and eaten as well as seafood such as maeh-maet (saltwater mussel).
This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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Barrakii (Drying out time) - November to January. This season is characterised by kallun (heating) up of the weather caused by persisting North winds. Muul muul (grasses) such as wuulot (kangaroo grass, Themeda triandra) and parraet (common tussock-grass, Poa labillardierei) seed and dry off making it time to collect and store the seeds. Snakes such as wangaluk (tiger snake) and copperheads become active, as well as lizards like yuurok (blue tongue).


This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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Peep Kalluyn (Big Dry) - January to April. This is the season when the kooyang (eels) begin migrating to the sea to spawn. It is at this time that they are caught and smoked.


Water holes dry up and yarram (yabbie), wokok (burrowing frog), turrongil (turtle) retreat into the mud. Creeks are at their lowest. Tubers are harvested from cumbungi (bullrush, Typha species), taark common reed, Phragmites australis), hinnahinnitj (bat faced orchids, Diuris Genus - golden moths, donkey orchids and leopard orchids). Clans move to Nyamat Mirring (Sea Country) to collect and feast on muntries (Kunzea pomifera). Coastal beard heath (Leucopogon parviflorus) and pallat (coast ballart, Exocarpos syrticola) fruits are harvested and eaten as well as seafood such as maeh-maet (saltwater mussel).
This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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THE SIX SEASONS


Aboriginal Nations Australia wide have managed and thrived off Country for millennia. The seasons guided what would be done and when. The intrinsic interconnection between plant species and animal species ensured sustainability and survival of habitats and biodiversity. Knowledge handed down came with great responsibility to guarantee country was cared for, for generations to come.


For Gunditjmara these activities relate to Six Seasons, not influenced by dates on a calendar but by observing changes in their environment. Other factors such as significant natural events, cooling and heating, water levels, volcanic activity and seismic activity influenced how management of country was carried out. In the Dhauwurd-Wurrung language these changes have been characterised as Pullapitj (Big wet), Karndawan ween-aya (Lighting fire time), Peep Kalluyn (Big dry), Kareeta-tumba-ya (Fattening up time), Bukkar yaiiawan (Flowering time), Barrakii (Drying out time).


‘Pre-colonisation, Gundtjmara had thousands of generations of ecological knowledge stored in every fibre of their bodies. It was stored in Mirring, (Earth), Pareetj, (water), Wurrung, (Language) and its continuation ensured by the Yarkeen (Dreaming/Lore/Ceremony). which was held at certain places, at certain times, dictated by seasonal indicators, such as plants, animals and fungus behaviours and abundance, solar and lunar cycles, and weather patterns to name a few.


Yarkeen is the Lore and governs how Gunditjmara existed as a part of Mirring and all other species. These key factors were intrinsically woven into everyday life. Not seen as a ‘practice’, but the norm, the way things were done, Yarkeen.


The activities were carried out by those who had custodial obligations and responsibilities, individually and collectively. Accountability regarding the correct application of Yarkeen was layered and connected by a symbiotic, reciprocal relationship between Gunditjmara, Mirring, habitats, biodiversity and all species.
Major events such as floods, fires, sea levels rising and falling, earthquakes and volcanic eruptions were all endured and forced and adapted approach.


The skills developed and associated methodologies as result of these events were integrated into Yarkeen. Providing a living and growing Yarkeen, that only changes to incorporate new concepts and better ways of living.’ S. Rotumah, Guditjmara 2020.


This exhibition asks artists to respond to the Six Seasons and acknowledges that many indigenous artists living on Gunditjmara country may be responding to the seasons from their respective country of origin.


This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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Peep Kalluyn (Big Dry) - January to April. This is the season when the kooyang (eels) begin migrating to the sea to spawn. It is at this time that they are caught and smoked.


Water holes dry up and yarram (yabbie), wokok (burrowing frog), turrongil (turtle) retreat into the mud. Creeks are at their lowest. Tubers are harvested from cumbungi (bullrush, Typha species), taark common reed, Phragmites australis), hinnahinnitj (bat faced orchids, Diuris Genus - golden moths, donkey orchids and leopard orchids). Clans move to Nyamat Mirring (Sea Country) to collect and feast on muntries (Kunzea pomifera). Coastal beard heath (Leucopogon parviflorus) and pallat (coast ballart, Exocarpos syrticola) fruits are harvested and eaten as well as seafood such as maeh-maet (saltwater mussel).
This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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Bukkar yaiiawan (Flowering time) - August to November. This is the wildflower season when the bush comes to life. Acacia’s such as pareetchheerang (black wattle, Acacia mearnsii) and moothang (blackwood, Acacia melanoxylon) are in bloom, which indicates the kooyang (eel) are swimming upstream; the moronn (native bees) and other insects such as allakuppoong goranyi (dragon fly) become active. The days are getting longer and warmer, though the weather is still unreliable and silly winds blow in all directions. Koroae (tadpoles) appear and birds such as kurun (brolga), kappring (emu) and kuunawarr (black swan) nest and it is time to collect eggs.
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Peep Kalluyn (Big Dry) - January to April. This is the season when the kooyang (eels) begin migrating to the sea to spawn. It is at this time that they are caught and smoked.


Water holes dry up and yarram (yabbie), wokok (burrowing frog), turrongil (turtle) retreat into the mud. Creeks are at their lowest. Tubers are harvested from cumbungi (bullrush, Typha species), taark common reed, Phragmites australis), hinnahinnitj (bat faced orchids, Diuris Genus - golden moths, donkey orchids and leopard orchids). Clans move to Nyamat Mirring (Sea Country) to collect and feast on muntries (Kunzea pomifera). Coastal beard heath (Leucopogon parviflorus) and pallat (coast ballart, Exocarpos syrticola) fruits are harvested and eaten as well as seafood such as maeh-maet (saltwater mussel).
This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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Pullapitj (Big Wet) - May to September. This season is characterised by heavy mayaang (rains) and pullapety (cold) dhinggatmirring (days) and burun (nights). Fungi and winter orchids begin to appear. Green-striped orchids and chocolate lilies begin to bloom, and new shoots emerge from trees damaged by fire during Karndawan ween-aya. Wetlands fill; wokok (frogs) call ‘Koi Room!’ and kurun (brolga) karween (dance) seeking out a mate. Waters rise and rivers and creeks burst their banks.


This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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THE SIX SEASONS


Aboriginal Nations Australia wide have managed and thrived off Country for millennia. The seasons guided what would be done and when. The intrinsic interconnection between plant species and animal species ensured sustainability and survival of habitats and biodiversity. Knowledge handed down came with great responsibility to guarantee country was cared for, for generations to come.


For Gunditjmara these activities relate to Six Seasons, not influenced by dates on a calendar but by observing changes in their environment. Other factors such as significant natural events, cooling and heating, water levels, volcanic activity and seismic activity influenced how management of country was carried out. In the Dhauwurd-Wurrung language these changes have been characterised as Pullapitj (Big wet), Karndawan ween-aya (Lighting fire time), Peep Kalluyn (Big dry), Kareeta-tumba-ya (Fattening up time), Bukkar yaiiawan (Flowering time), Barrakii (Drying out time).


‘Pre-colonisation, Gundtjmara had thousands of generations of ecological knowledge stored in every fibre of their bodies. It was stored in Mirring, (Earth), Pareetj, (water), Wurrung, (Language) and its continuation ensured by the Yarkeen (Dreaming/Lore/Ceremony). which was held at certain places, at certain times, dictated by seasonal indicators, such as plants, animals and fungus behaviours and abundance, solar and lunar cycles, and weather patterns to name a few.


Yarkeen is the Lore and governs how Gunditjmara existed as a part of Mirring and all other species. These key factors were intrinsically woven into everyday life. Not seen as a ‘practice’, but the norm, the way things were done, Yarkeen.


The activities were carried out by those who had custodial obligations and responsibilities, individually and collectively. Accountability regarding the correct application of Yarkeen was layered and connected by a symbiotic, reciprocal relationship between Gunditjmara, Mirring, habitats, biodiversity and all species.
Major events such as floods, fires, sea levels rising and falling, earthquakes and volcanic eruptions were all endured and forced and adapted approach.


The skills developed and associated methodologies as result of these events were integrated into Yarkeen. Providing a living and growing Yarkeen, that only changes to incorporate new concepts and better ways of living.’ S. Rotumah, Guditjmara 2020.


This exhibition asks artists to respond to the Six Seasons and acknowledges that many indigenous artists living on Gunditjmara country may be responding to the seasons from their respective country of origin.


This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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Portland Arts Centre


Information


Portland Arts Centre is Glenelg Shire Council’s premiere arts venue, presenting live theatre and exhibitions and partnering with Showbiz Cinema to offer new release movies to the Portland community and surrounds.


Featuring:
• Gallery
• Events
• Functions
• Theatre
• Cinema


4A Glenelg St, Portland
Business Hours: Mon – Fri 10am – 4pm (except Public Holidays)


Enquiries: enquiry@portlandartscentre.com.au or 5522 2263


For cinema information www.showbizcinemas.com.au
Glenelg Shire Council website: www.glenelg.vic.gov.au
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INFORMATION:


Portland Arts Centre is Glenelg Shire Council’s premiere arts venue, presenting live theatre and exhibitions and partnering with Showbiz Cinema to offer new release movies to the Portland community and surrounds.


Featuring:
• Gallery
• Events
• Functions
• Theatre
• Cinema


Address:
4A Glenelg St, Portland
Business Hours: Mon – Fri 10am – 4pm (except Public Holidays)


Enquiries:
enquiry@portlandartscentre.com.au
or 5522 2263


Cinema information:
www.showbizcinemas.com.au


Glenelg Shire Council website:
www.glenelg.vic.gov.au







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Barrakii (Drying out time) - November to January. This season is characterised by kallun (heating) up of the weather caused by persisting North winds. Muul muul (grasses) such as wuulot (kangaroo grass, Themeda triandra) and parraet (common tussock-grass, Poa labillardierei) seed and dry off making it time to collect and store the seeds. Snakes such as wangaluk (tiger snake) and copperheads become active, as well as lizards like yuurok (blue tongue).


This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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Bukkar yaiiawan (Flowering time) - August to November. This is the wildflower season when the bush comes to life. Acacia’s such as pareetchheerang (black wattle, Acacia mearnsii) and moothang (blackwood, Acacia melanoxylon) are in bloom, which indicates the kooyang (eel) are swimming upstream; the moronn (native bees) and other insects such as allakuppoong goranyi (dragon fly) become active. The days are getting longer and warmer, though the weather is still unreliable and silly winds blow in all directions. Koroae (tadpoles) appear and birds such as kurun (brolga), kappring (emu) and kuunawarr (black swan) nest and it is time to collect eggs.
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Karndawan ween-aya (Early Wet) - April to June. This is the season for heavy dews when the land begins to cool down following Peep Kalluyn. It is the time to bawa (burn) and put ween (fire) & thoowoong (smoke) into Mirring (Country). Mature eels are heading out to sea to breed. Wombeecheear (old man weed, Centepedia cunninghamii) begins to grow in the wetlands.
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Tour Viewing points
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Portland Arts Centre
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Tour viewing points


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The Six Seasons
Exhibition


Various artists


Aboriginal Nations Australia wide have managed and thrived off Country for millennia. The seasons guided what would be done and when. The intrinsic interconnection between plant species and animal species ensured sustainability and survival of habitats and biodiversity. Knowledge handed down came with great responsibility to guarantee country was cared for, for generations to come.


For Gunditjmara these activities relate to Six Seasons, not influenced by dates on a calendar but by observing changes in their environment. Other factors such as significant natural events, cooling and heating, water levels, volcanic activity and seismic activity influenced how management of country was carried out. In the Dhauwurd-Wurrung language these changes have been characterised as Pullapitj (Big wet), Karndawan ween-aya (Lighting fire time), Peep Kalluyn (Big dry), Kareeta-tumba-ya (Fattening up time), Bukkar yaiiawan (Flowering time), Barrakii (Drying out time).


‘Pre-colonisation, Gundtjmara had thousands of generations of ecological knowledge stored in every fibre of their bodies. It was stored in Mirring, (Earth), Pareetj, (water), Wurrung, (Language) and its continuation ensured by the Yarkeen (Dreaming/Lore/Ceremony). which was held at certain places, at certain times, dictated by seasonal indicators, such as plants, animals and fungus behaviours and abundance, solar and lunar cycles, and weather patterns to name a few.


Yarkeen is the Lore and governs how Gunditjmara existed as a part of Mirring and all other species. These key factors were intrinsically woven into everyday life. Not seen as a ‘practice’, but the norm, the way things were done, Yarkeen.


The activities were carried out by those who had custodial obligations and responsibilities, individually and collectively. Accountability regarding the correct application of Yarkeen was layered and connected by a symbiotic, reciprocal relationship between Gunditjmara, Mirring, habitats, biodiversity and all species.
Major events such as floods, fires, sea levels rising and falling, earthquakes and volcanic eruptions were all endured and forced and adapted approach.


The skills developed and associated methodologies as result of these events were integrated into Yarkeen. Providing a living and growing Yarkeen, that only changes to incorporate new concepts and better ways of living.’ S. Rotumah, Guditjmara 2020.


This exhibition asks artists to respond to the Six Seasons and acknowledges that many indigenous artists living on Gunditjmara country may be responding to the seasons from their respective country of origin.


This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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The Six Seasons
Exhibition


Various artists


Aboriginal Nations Australia wide have managed and thrived off Country for millennia. The seasons guided what would be done and when. The intrinsic interconnection between plant species and animal species ensured sustainability and survival of habitats and biodiversity. Knowledge handed down came with great responsibility to guarantee country was cared for, for generations to come.


For Gunditjmara these activities relate to Six Seasons, not influenced by dates on a calendar but by observing changes in their environment. Other factors such as significant natural events, cooling and heating, water levels, volcanic activity and seismic activity influenced how management of country was carried out. In the Dhauwurd-Wurrung language these changes have been characterised as Pullapitj (Big wet), Karndawan ween-aya (Lighting fire time), Peep Kalluyn (Big dry), Kareeta-tumba-ya (Fattening up time), Bukkar yaiiawan (Flowering time), Barrakii (Drying out time).


‘Pre-colonisation, Gundtjmara had thousands of generations of ecological knowledge stored in every fibre of their bodies. It was stored in Mirring, (Earth), Pareetj, (water), Wurrung, (Language) and its continuation ensured by the Yarkeen (Dreaming/Lore/Ceremony). which was held at certain places, at certain times, dictated by seasonal indicators, such as plants, animals and fungus behaviours and abundance, solar and lunar cycles, and weather patterns to name a few.


Yarkeen is the Lore and governs how Gunditjmara existed as a part of Mirring and all other species. These key factors were intrinsically woven into everyday life. Not seen as a ‘practice’, but the norm, the way things were done, Yarkeen.


The activities were carried out by those who had custodial obligations and responsibilities, individually and collectively. Accountability regarding the correct application of Yarkeen was layered and connected by a symbiotic, reciprocal relationship between Gunditjmara, Mirring, habitats, biodiversity and all species.
Major events such as floods, fires, sea levels rising and falling, earthquakes and volcanic eruptions were all endured and forced and adapted approach.


The skills developed and associated methodologies as result of these events were integrated into Yarkeen. Providing a living and growing Yarkeen, that only changes to incorporate new concepts and better ways of living.’ S. Rotumah, Guditjmara 2020.


This exhibition asks artists to respond to the Six Seasons and acknowledges that many indigenous artists living on Gunditjmara country may be responding to the seasons from their respective country of origin.


This information has been prepared in collaboration with Gunditjmara community members, Ben Church (Winda-Mara) and references resources from Gunditj Mirring Traditional Owners Aboriginal Corporation. The language used is Dhauwurd-Wurrung of South West Victoria.



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Melissa LOVETT
Untitled
Oil on Canvas
NFS
On loan from Donna Lovett
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Yam Daisies
Artist_Melissa Lovett
Print on canvas
POA
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Gail RADFORD
Seasons of the Gunditjmara
This painting depicts the 6 seasons of Gunditjmara country
POA
Gail is a proud Palawa woman from the language groups of the Parradarrame and Pymrimmeenna people of Tasmania, living on Gunditjmara country.
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Danny LOVETT
Within 2004
Acrylic on Board
Glenelg Shire Council Cultural Collection
The Creation Serpent is the central image moving through the land. As well as being the creator of the land it’s whole image, coloured blocks and individual dots represent the Gunditjmara nation, tribal groups and individual clans respectively.
The four hands in the corners mark all peoples who at present form ‘our’ community. They show the people who live ‘on’ the land in the North, South, East and West of the shire.
The two shaded hands in the background represent the spirit of the old people living “WITHIN” the land. They not only point to the law which governs the country, but they also remind us of the spirits of those elders whose lives were lost both in battle and in life itself.
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Melissa LOVETT
Creation Story (everything in the universe has a connection to Mother Earth)
Oil on Canvas
NFS
On loan from Donna Lovett
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Melissa LOVETT
Untitled (Birds)
Mixed Media
POA
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Elizabeth (Betty) KING
On the Edge 2004
Acrylic on Canvas
Glenelg Shire Council Cultural Collection
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Damien SANSBURY
Eel 2021
Acrylic on Canvas
POA
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Melissa LOVETT
Bush Fires
Mixed Media
POA
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Kristy DEBONO
Emu in the Sky Constellation
Acrylic on Canvas
POA
Emu in the sky constellation can first be seen in the sky around April during Early Wet season where Emu’s head is stretched out high. This indicates it is breeding season, when the female emus are out chasing the males and it’s time to start collecting eggs.
After the constellation shifts during Big Wet Season, the shape in the sky changes and we know the eggs are hatching and should no longer be collected. It was important to never take too many, leaving some eggs behind to preserve the cycles of life and continuation of resources.
Emu is seen most easily by looking at the dark spaces between the stars, (Emu’s head is the dark Coalsack Nebula) reminding us of our resilience and capacity to survive even in the darkest of times.
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Yam Daisies
Artist_Melissa Lovett
Print on canvas
POA
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Shea ROTUMAH (Piriween)
Tungatt Yarkeen (Stones Dreaming)
Depicting the stones (Budj Bim’s teeth), tungatt (lava flow), wuurn stone huts, ngarapeen (eel baskets), yereroc (stone fish trap), kooyang (eels), timbonn (freshwater mussels), sinkhole, yiritja (blackfish), ngerang yarram(freshwater crayfish).
Acrylic on canvas and wood
POA
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Jody-Ann AGNEW
Ngarrapan (eel trap)
Woven puunyart grass
Commissioned, 2020
Glenelg Shire Council Cultural Collection
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Crystal MARNELL
Ceremony Tools
Mixed Media
NFS
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Thunder egg
You might see a thunder egg, an emu egg, a rainbow serpent egg or a replica of the earth cracked wide open. Perspective changes with the knowledge we have and the LORE as we interpret it.
Tawny Frog Mouth Owl
Secret keeper and guardian of knowledge and dreaming stories. Reminds us to ask our Elders for guidance and the interconnectivity of our past, present and future. History is not linear, just as the Frogmouth makes his nest, with generations of families all in one tree.
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Crystal MARNELL
Cycles; Constellations, Ceremonies and Collecting; Cultural burning; Thunder egg; Tawny Frog Mouth Owl
Mixed Media (clay, crystal, shell, wire, wood, feathers, sand, bone, acrylic paint, ink)
NFS
Cycles
Abalone shells collected from Allestree, representing the Moon phases, tied together with different material representing different connections.
The gravitation force of the moon pushes and pulls the tides and the water rises and falls as tides in relation to the land. Working through the natural cycles of the day, week, month and year brings us the knowledge to work within the stages of the seasons and how to adapt and care for the landscape.
Each shell piece represents the different visible stages of the moon: Waxing, Full and Waning.
The tools and materials we use for daily life for hunting, gathering, building, decoration and survival also in turn cycle into rubbish we find washed up on our shore.
Constellations, Ceremonies and Collecting
In Kamillaroi stories, the celestial emu in the Milky Way starts to become visible in March and is fully visible in April and May, when Emu eggs have been laid are ready for collecting. At this time, the 6 female emus are back out chasing the males during mating season.
The constellation changes in June/July when the Emu (now male) is sitting on the nest incubating the eggs.
Early May is also one of the best times to see cosmic litter, such as meteor showers.
The Kamilaroi call the emu Gawarrgay. The emu in the sky has important ceremonial meaning. In august is the time to start planning summer ceremonies (men’s business, bora-initiation ceremony).
At this time the eggs should no longer be collected because the chicks are hatching.
Cultural burning
The time for burning off all dead things to make way for new life the reduction of fuel for wildfire.
Rediscovering knowledge, a catalyst for change. Best practised with a burning stick to control the flames. Stripping back the old to make way for the new just like a snake sheds its skin for the hot dry season. By healing intergenerational trauma with campfires and yarning circles on hot summer nights we rediscover intergenerational strength.
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Damien SANSURY
Lake Eyre 2012
Lake Eyre (Kati-Thanda) during the wet season with all the colours of the wildflowers.
Acrylic on Canvas
POA
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Yam Daisies
Artist_Melissa Lovett
Print on canvas
POA
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Damien SANSBURY
Spirit Eagle 2021
Acrylic on Canvas
POA
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Melissa LOVETT
Untitled (Bird)
Mixed Media
NFS
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Damien SANSBURY
What Would Plants Look Like on a Far Away Planet 2017
Acrylic on Canvas
POA
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Amelia LOVETT
Six Seasons
Material Patchwork
$150.00
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Shea ROTUMAH (Piriween)
Tungatt Yarkeen (Stones Dreaming)
Depicting the stones (Budj Bim’s teeth), tungatt (lava flow), wuurn stone huts, ngarapeen (eel baskets), yereroc (stone fish trap), kooyang (eels), timbonn (freshwater mussels), sinkhole, yiritja (blackfish), ngerang yarram(freshwater crayfish).
Acrylic on canvas and wood
POA
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