Acrylic on canvas, framed, 2026
91.5 x 61 x 3.5cm
Ma Wanjibung, the Sour Yam, is one of my Kokoberrin totems and one of the oldest living relationships carried through my family and Country. It is more than a plant. It is a teacher, a provider, and a reminder of the obligations that bind Kokoberrin people to ngatherruw (Country), kaler (spirit), and the generations who came before us. Through Kokoberrin ontology, Ma Wanjibung exists within a network of relationships connecting people, land, water, story, and lore. Its story has been carried through nger wur kung, the oldest stories,
and passed from Elder to child across countless generations.
My connection to Ma Wanjibung comes through my Great Grandfather, Mr Kenny Jimmy (deceased), a respected Kokoberrin Elder, former Mayor of Kowanyama, founding member of the Cape York Land Council and knowledge holder. During a day spent fishing together near Topsy Creek on Kokoberra Country, he shared with me that Ma Wanjibung would be my totem. This was not just naming a totem; it was passing on a cultural responsibility. Through this act, he connected me to an ancestral relationship that had already existed
long before my birth and long before European occupation of our Country.
Ma Wanjibung is also one of our traditional superfoods. The Sour Yam is an important part of the annual harvesting cycle, providing nourishment for families living across the Staaten River and surrounding homelands. Elders describe how the yam was gathered seasonally and contributed to the health and wellbeing of the people. Rich in energy and capable of sustaining families through different times of the year, it represented a reliable food source embedded within Kokoberrin ecological knowledge systems.
The harvesting of Ma Wanjibung was not simply about collecting food. It reflected a sophisticated understanding of seasonal indicators, Country, and sustainability. Families knew when to harvest, where to harvest, and how to ensure the yam continued to regenerate for future generations. These practices were guided by Kokotharpal, lore, which governed the ethical relationships between people and the living resources of Country.
Today, Ma Wanjibung remains a powerful symbol of identity, nourishment, and continuity. It reminds me that good health comes from maintaining relationships with Country, culture, and community. When I speak of Ma Wanjibung, I honour my Great Grandfather Kenny Jimmy, the generations of Kokoberrin people who cared for this knowledge, and my responsibility to ensure these teachings continue for those yet to come. Through Ma Wanjibung, the spirit of ngatherruw Country continues to nourish both body and soul
