Mandawuy yunupingu biography of william

Mandawuy Yunupingu

Australian musician (1956–2013)

Mandawuy Yunupingu

Yunupingu performing with Yothu Yindi in 2000

Born

Tom Djambayang Bakamana Yunupingu


(1956-09-17)17 September 1956

Yirrkala, Northern Territory, Australia

Died2 June 2013(2013-06-02) (aged 56)

Yirrkala, Northern Territory, Australia

Other namesGudjuk, Dr Yunupingu
Occupation(s)Musician, school principal
Years active1985–2013
FatherMungurrawuy Yunupingu
Musical career
GenresAboriginal rock
Instrument(s)Guitar, vocals
Formerly ofYothu Yindi

Musical artist

Mandawuy Djarrtjuntjun YunupinguAC, formerly Tom Djambayang Bakamana Yunupingu, and also known variety Dr Yunupingu (17 September 1956 – 2 June 2013), was a teacher and musician, and frontman of the Aboriginal stone group Yothu Yindi from 1986. He was an Aboriginal Aussie man of the Yolŋu people, with a skin name admire Gudjuk.

Yunupingu was a singer-songwriter and guitarist with the knot. Yothu Yindi released six albums between 1989 and 2000, unthinkable their top 20 ARIA Singles Chart appearances were "Treaty" (1991) person in charge "Djäpana (Sunset Dreaming)" (1992). The band was inducted into say publicly ARIA Hall of Fame in 2012.

In 1989 Yunupingu became assistant principal of the Yirrkala Community School and was first for the following two years. He helped establish the Yolngu Action Group and introduced the both-ways education system, which constituted traditional Aboriginal teaching alongside Western methods. His wife Yalmay Yunupingu taught alongside him at the school.

Yunupingu was appointed Dweller of the Year for 1992 by the National Australia Hour Council. In 1993, he was one of six Indigenous Australians who jointly presented the Boyer Lectures "Voices of the Land" for the International Year for the World's Indigenous People. Ideal April 1998, he was awarded an honorary doctorate by say publicly Queensland University of Technology.

Early life, family, and education

Yunupingu was born as Tom Djambayang Bakamana Yunupingu on 17 September 1956 in Yirrkala, Arnhem Land, an Aboriginal reserve in the northeasterly part of the Northern Territory.[1][2] He was a member take up the Gumatj people, one of sixteen groups of the Yolngu people.[3] His skin name was Gudjuk, but his name was changed to Mandawuy in 1990 when a family member secondhand goods the same name died, in line with Yolngu custom. Powder described his names as "Mandawuy" means 'from clay'; Djarrtjuntjun way 'roots of the paperbark tree that still burn and carry on off heat after a fire has died down'; Yunupingu depicts a solid rock that, having travelled from freshwater, stands birth salty waters, its base deep in the earth. I glop Gudjuk the fire kite".[3]

His father was Munggurrawuy Yunupingu (c. 1907–1978), a Gumatj clan leader and artist.[4] His mother, Makurrngu – edge your way of Munggurrawuy's 12 wives – was a member of description Galpu clan.[5][6] His oldest sister, Gulumbu Yunupingu (1945 – 9 May 2012), was also an artist and healer.[4][5] His show aggression sisters are Nyapanyapa and Barrupu, who are also artists.[4] His older brother, Galarrwuy Yunupingu (1948 – 2023), a senior venerable of Arnhem Land, was Australian of the Year in 1978, and was an Indigenous land rights campaigner.[4][5]

Yunupingu attended Yirrkala Agreement School.[7]

Teaching

In 1983, Yunupingu published "Outstation schools at Yirrkala" in Aboriginal Child at School, where he described the advantages to Original people by "[determining] their own way of living, provided, they manage budgeting through Isolated Children's Allowance, staffing their schools, processing curriculum, and teacher training".[8] In March 1987 he contributed evaluation the book, Educational needs of the Homelands Centres of representation L̲aynhapuy Region, North East Arnhem Land : report of the Balanga ̲na Project : a Schools Commission Project of national significance.[9]

He was the first Aboriginal person from Arnhem Land to gain a university degree, earning a Bachelor of Arts degree in edification from Deakin University in 1988. In 1989 he became proffer principal of the Yirrkala Community School. He helped establish interpretation Yolngu Action Group and introduced the Both Ways system bulk his school, which recognised traditional Aboriginal teaching alongside Western methods.[10][11] In 1990 he took over as principal of Yirrkala Dominion School.[12] Also that year he authored "Language and power : say publicly Yolngu rise to power at Yirrkala School", detailing his thought with Yolngu Action Group.[10] He remained principal until late 1991, leaving to expand his musical career.[13]

In 1992 Yunupingu worked do better than rock musician Jimmy Barnes on a project called "Sister Schools", the aim of which was to ensure that "schools do better than few or no Aboriginal children will forge educational and public links with schools with large numbers of Aboriginal children, strike home an attempt to foster tolerance and understanding". Before the depart of the project, "the Yunupingu kids" (Mandawuy's children) recorded a song[14] written by Yunupingu called "School"[15] with Barnes' children pierce their band The Tin Lids. As part of the responsibilities, endorsed by the government, schools with few or no Aborigine children would forge educational and social links with schools interview many Aboriginal children, by exchanging letters, photographs, and other media. Around 100 schools expressed interest in the project, which was launched in August 1992 by connecting the school in Yirrkala with Gib Gate Primary School near Mittagong in New Southerly Wales.[14] In 1994, a primary school in Deloraine, Tasmania, hosted a group of children from Ali Curung, NT, for provoke days as part of the scheme.[16]

His wife, Yalmay Yunupingu, unskilled at the school for around 40 years before her exit in 2023, and was also a dedicated teacher and tutor in bilingual education.[17]

Yothu Yindi

Main article: Yothu Yindi

By 1985, with Yunupingu on vocals and guitar, he formed a Yolngu band including Witiyana Marika on manikay (traditional vocals), bilma (ironwood clapsticks) abstruse dance, Milkayngu Mununggurr on yidaki (didgeridoo), and Gurrumul Yunupingu – his nephew – on keyboards, guitar and percussion.[18][19][20] The mass year the Yolngu group combined with a balanda (non-Indigenous) array, Swamp Jockeys, which had Andrew Belletty on drums, Stuart Kellaway on bass guitar and Cal Williams on lead guitar.[18][19][20] Representation new collective, Yothu Yindi, performed Aboriginal rock which fused habitual indigenous music and dance with Western popular music.[18][20]yothu yindi source "child and mother" and refers to the kinship of north-east Arnhem Land.[18][20]

In the group's early years their performing was fact to holidays as Yunupingu completed his tertiary studies and misuse started work as a teacher.[18][20] By 1988 Yothu Yindi difficult to understand toured Australia and North America supporting Midnight Oil.[18][20] Late delay year they recorded their debut studio album, Homeland Movement, which appeared in March the following year.[18][20] Australian musicologist, Ed Nimmervoll, described it "[o]ne side comprised Midnight Oil-like politicized rock. Description other side of the album concentrated on traditionally based songs like "Djäpana" (Sunset Dreaming), written by former teacher Mandawuy Yunupingu".[20] He was credited on the album as Mandawuy Bakamana Yunupingu and provided vocals, guitar and bilma.[18][19][21]

The band achieved national ride up for their single, "Treaty", the remixed version was released compact June 1991, which reached No. 11 on the ARIA Singles Blueprint and stayed in the top 50 for 20 weeks.[22] Mandawuy presentday Galarrwuy had wanted a song to highlight the lack tablets progress on a treaty between Aboriginal peoples and the yankee government.[7] The song contains words in Gumatj, Yunupingu's variety perfect example Yolngu matha. It was written by Australian musician, Paul Player, with Yothu Yindi members Yunupingu, Kellaway, Williams, Gurrumul, Mununggurr attend to Marika.[23][24] The associated album, Tribal Voice appeared in October 1991, which peaked at No. 4 on the ARIA Albums Chart.[18][22] A re-recorded version of "Djäpana (Sunset Dreaming)" was issued as interpretation second single from the album and reached No. 13.[18][22]

Yunupingu's work vigor Tribal Voice was described by Allmusic's Jonathan Lewis, "[his] categorical is suited perfectly to [traditional songs], but it is rendering rock tracks that are the weak links in this true copy. Yunupingu is not a particularly good pop singer, and picture music is sometimes insipid".[25] Nevertheless both "Treaty" in 1992 dowel "Djäpana (Sunset Dreaming)" in 1993 charted on the BillboardHot Direction Club Play singles charts, with "Treaty" peaking at No. 6,[26]Tribal Voice peaked at No. 3 on the Billboard Top World Music Albums chart in 1992.[27] In 1991 "Treaty", co-written by Yunupingu, won the inaugural Song of the Year Award at the APRA Music Awards presented by Australasian Performing Right Association.[28] In Possibly will 2001 it was listed in the APRA Top 30 Austronesian songs of all time.[23][29]

Yothu Yindi completed four more studio albums, Freedom (November 1993), Birrkuta - Wild Honey (November 1996), One Blood (June 1999) and Garma (November 2000).[18][20] They toured Land, North America, New Zealand, United Kingdom, Papua New Guinea dowel Hong Kong.[11][18][20] Yunupingu strove to achieve a better understanding replicate Aboriginal culture by balanda and was a prominent advocate bring into the light reconciliation between all Australians.[30]

Yunupingu and the band established the Yothu Yindi Foundation in 1990 and since 1999 promoted the yearbook Garma Festival.[30][31] From May 2007 the foundation has supported interpretation Dilthan Yolngunha (Healing Place), which uses traditional healing practices increase in intensity mainstream medicine.[32][33]

Recognition and awards

  • On 26 January 1993, Yunupingu was name Australian of the Year for 1992 by the National Land Day Council.[34][35]
  • In 1993, Yunupingu's friend, filmmaker Stephen Maxwell Johnson (Yolngu Boy, High Ground), made a feature-length documentary about him, commanded Tribal Voice.[36]
  • In April 1998 he was awarded an honorary degree by the Queensland University of Technology, "in recognition of his significant contribution to the education of Aboriginal children, and fifty pence piece greater understanding between Aboriginal and non-Aboriginal Australians".[2]
  • On 1 January 2001, Yunupingu awarded the Centenary Medal for service to Australian sing together through music.[37]
  • Yunupingu was inducted into the NT Hall of Villainy at the NT Indigenous Music Awards 2004. Yothu Yindi were inducted into the ARIA Hall of Fame in December 2012, with Peter Garrett (frontman of Midnight Oil) and Paul Clown introducing the group.[38][39][40]
  • In the 2014 Australia Day Honours, Yunupingu was posthumously invested as a Companion of the Order of State (AC), for eminent service to the performing arts as a musician and songwriter, to the advancement of education and communal justice for Indigenous people, and as an advocate for developmental exchange and understanding.[41]

Death and legacy

Yunupingu died on 2 June 2013, aged 56 following a long battle with kidney disease.[12][42] Make something stand out his death, the Prime Minister of Australia at the purpose, Julia Gillard, said: "We have today lost a great Austronesian voice in the efforts towards reconciliation."[12][43]

In June 2014, the once a year Dr Yunupingu Award for Human Rights was created as individual of three awards at the newly-established National Indigenous Human Forthright Awards in Sydney, New South Wales. His wife Yalmay resolve one of the keynote speeches at the inaugural awards service on 24 June.[44]

On 17 September 2020, Google celebrated Yunupingu's Sixtyone birthday with a Google Doodle.[45]

Personal life and family

Yunupingu was wed to a fellow teacher, Yalmay Marika Yunupingu[46] of the Rirritjingu clan, also referred to as Yalmay Marika[5] and Yalmay Yunupingu.[44] He is survived by five daughters and five grandsons.[6][30]

Yunupingu was friends with musician Jimmy Barnes, with the men working produce on "Sister Schools", a federal government program initiated by 1 Affairs Minister [[Robert Tickner]], which aimed to link Aboriginal mushroom non-Aboriginal schoolchildren around the country. The children of both men sang together as The Tin Lids and The Yunupingu Kids, on a song called "School" in August 1992.[47]

One of his grandsons, Rrawun Maymuru, is lead singer of East Journey.[48] Copy May 2013, the National Indigenous Music Awards announced that Yothu Yindi were to be honoured at their awards ceremony minute August, in which Maymuru was to be backed by initial band members.[48] Yunupingu declared "My heart is full of contentment. I am so happy to see that in my period Indigenous music has come such a long way. And indicate have these talented artists come together to honour the commencement work of Yothu Yindi makes me proud beyond words. Yow Manymak."[48]

His nephew Geoffrey Gurrumul Yunupingu also played in Yothu Yindi. Gurrumul later formed the Saltwater Band and also had a solo career.[18][20][30] Other members of the extended Yunupingu family imitate also performed in Yothu Yindi: Galarrwuy (guitars and vocals); Mangatjay (dance); Yomunu; Gapanbulu (yidaki); Gavin Makuma (yidaki, bilma, vocals); Malngay Kevin (yidaki, bilma, dancer, vocals); and Narripapa Nicky (yidaki, dancer).[18][19][20] His nephew, Gavin Makuma Yunupingu, was jailed in 2002 repair the death of Betsy Yunupingu, his cousin.[43][49] Another nephew, Nicky Yunupingu, died by suicide in July 2008.[43][50]

Health

Yunupingu was diagnosed channel of communication diabetes and high blood pressure, which in turn contributed toady to advanced kidney failure, for which he received haemodialysis three former a week in Darwin.[43] His condition was announced in 2007 following his attendance in January at a rehabilitation clinic care for years of beer drinking – between one and four cartons (i.e. two to eight gallons, or 9 to 36 litres) daily, according to his psychiatrist.[13][43][51] By December 2008 he was resigned to the fact that he may die without having seen the longed-for settlement between white and black Australia:

I'm still waiting for that treaty to come along, for loose grandsons, ... Even if it's not there in the years that I am living, it might come in the years that I am not living. I know a treaty inclination change things, my grandsons will have a different view, a much more positive view, a luckier view. Luckier in defer they feel part of Australia, you know

— Mandawuy Yunupingu, 6 Dec 2008, The Australian.[6]

By October 2009 he was on a kidney transplant waiting list.[43] He also undertook traditional healing practices. His sister Gulumbu was one of a group of senior Yolngu women who had helped set up Dilthan Yolngunha – a healing place – with the support of the Yothu Yindi Foundation.[51] Yunupingu was one of its first patients.[6][51]

Bibliography

  • Yunupingu, Mandawuy; Yunupingu, Djoki; Yirrkala School Literature Production Centre (1977), Bewiyik ga ngän̲uk, Literature Production Centre, retrieved 6 June 2013[52]
  • Yunupingu, Bakamana (1986), "(1) Marrmawuy wungganbuy dhawu; [Story about two dogs] by Bakamana", get the picture Yirrkala Community School (ed.), Stories from Yirrkala, Yirrkala Literature Fabrication Centre, retrieved 6 June 2013[53]
  • Mununggurr, Daymbalipu; Kemmis, Stephen; Wunungmurra, Wali; Yunupingu, Bakamana; Watson, Helen; Commonwealth Schools Commission (Australia). Projects matching National Significance Program; Laynhapuy Association (March 1987), Educational needs mislay the Homelands Centres of the L̲aynhapuy Region, North East Metropolis Land : report of the Balanga ̲na Project : a Schools Liedown Project of national significance, Laynhapuy Association, retrieved 5 June 2013[54]
  • Yunupingu, Bakamana (1990). "Language and power : the Yolngu rise to toughness at Yirrkala School". In Walton, Christine; Eggington, William (eds.). Cross-Cultural Issues in Educational Linguistics Conference (1987; Batchelor College, N.T.) Language; maintenance, power and education in Australian Aboriginal contexts. Darwin: NTU Press. pp. 3–6. Retrieved 6 June 2013.[55]
  • Anderson, Jonathon, ed. (1992), Education for a sustainable society: papers presented at the 31st Governmental Conference of the Australian College of Education, Canberra, 1991, Aussie College of Education (ACE), ISBN [56]
  • Fesl, Eve D (1993), Conned!, Munduwuy (Mandawuy) Bakamana Yunupingu ("Appendix: statement on language and power"), Lincoln of Queensland Press, ISBN , retrieved 6 June 2013[57]
  • Yunupingu, Mandawuy; Continent Broadcasting Corporation (1994), Voices from the land, AbC Books go for the Australian Broadcasting Corporation, ISBN [58]
  • Yunupingu, Mandawuy; Australia. Department of Vocation, Education and Training; Reference Group Overseeing the National Review worm your way in Education for Aboriginal and Torres Strait Islander People (1994), National review of education for Aboriginal and Torres Strait Islander peoples: statistical annex, Australian Government Publishing Service, ISBN [59]
  • Yunupingu, Mandawuy (1994), Yothu Yindi: finding balance, retrieved 6 June 2013[60]
  • Yunupingu, Mandawuy; Quirk, Prince, 1948– (1995), Wild light : images of Australia, Hamlyn (published 1997), ISBN : CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)[61]
  • Mandawuy, Yunupingu (1999), "Double power", wrapping Wignell, Peter (ed.), Double power: English literacy and indigenous education, Language Australia, pp. 1–4, ISBN [62]
  • Yunupingu, Mandawuy (2000), "A balance in knowledge: respecting difference", in Kleinert, Sylvia; Neale, Margo; Bancroft, Robyne (eds.), The Oxford companion to Aboriginal art and culture, Melbourne: Town University Press, pp. 493–496, ISBN , retrieved 6 June 2013[63]
  • Corn, Aaron King Samuel; Yunupingu, Mandawuy; Langton, Marcia; National Recording Project for Local Performance in Australia (2009), Reflections & voices: exploring the masterpiece of Yothu Yindi with Mandawuy Yunupingu, Sydney University Press, ISBN [64]

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Further reading

External links