This was done in the case of those people who venerated the "god" of red ochre, whose memorial in stone is to be found in the vicinity of Paratjanla. This is undoubtedly the place popularly known today as Parachilna. While he was still alive at the age of 90, Mr. Johannes Gustav Irrgang, (who spent 40 years among the Diaris) told me in December 1965 that this dark pink (not "red") ochre was obtained at Parachilna right on top of the range. They wanted thereby to give themselves a different appearance in the eyes of the deceased; they wanted to become different (new) people.
This was Mintjilina
This is done by the folks who have stayed back [home]. Here the ochre-collectors remain for one or two days; only then do they go to their [own] huts. bukatu-kanaia katu kurijiribanau, tana katuni ngamala dikananto More correctly, this should read tikananto. [for the] ochre-collecting men windbreak erect, they inside the windbreak to sit ought to return erect a windbreak for the brown ochre Reuther fairly consistently refers to bukatu as red ochre, obtained near Beltana (cf. Vol.VIII, No.82) and to marukutu as brown ochre (which J.G. Irrgang states was obtained from Parachilna). By modern road, these two places are about 23-24 miles apart. collectors, so that they can sit down behind it when they come back
This applies in particular to those who go out to bring in ochre. When the ochre-gatherers have returned after [an absence of] about two months, a tuft of feathers is attached to a spear and erected on one of the highest trees in the neighbourhood of the camp, as a [secret] sign that they have returned and [to show] where they are camping. The elders in the camp, with their sharp eyes, recognize all too readily that this projection has [only] newly sprung up from out of the blue, and that it bears a message ("has a meaning"). They realize, without letting the women know [anything] about it, that they have to get things ready in the camp.
When a party of young men is [gone] out after ochre and several [layers] of cloud are to be seen in the sky, one behind the other, this is believed to be the sign that the ochre-gatherers are in the neighbourhood and are marching [home] in Indian file, one behind the other. The women now are no longer allowed to leave [the camp], in order that their husbands may meet up with them at home and gain a good impression of them. talara palkujeli malka wondrai, kanata matja kupirila, jura widla wonki ngamanimai, noa jurani wokaraiati panini rain-clouds signs indicate men (people) already near-by, you women steadfast remain, husbands your otherwise [will] come not the rainclouds indicate that the men are already close at hand; therefore you women shall no longer go out [to gather food], so that your husbands may meet up with you at home
ochre mine, where men dig for red ochre (similar to a coal-pit).
from an ochre lump (or cake).
In accordance with legend, all men [engaged in] fetching ochre singe the hair [off their bodies]. When they are nearing home and the people [from the camp] - who, of course, are covered in body hair - bring them food, the latter laugh them to scorn, because they are not as attractive, so to speak. They laugh at their muramura.
to deride or laugh at a camp to scorn. This is done by the collectors of chewing-tobacco. On their coming home, they laugh at the folks sitting in camp. Thereby they want to show off their noble exploits.