SINGING THE TRAIN
A SONGLINE, also called dreaming track, is one of the paths across the land
(or sometimes the sky) within the animist belief systems of the Aboriginal
cultures of Australia. They mark the route followed by localised “creator-beings”
in the Dreaming*. These routes serve as crucial connections between individuals
and their ancestral lands, carrying intricate geographical, mythological, and
cultural information.
Dreaming: a term devised by early anthropologists to refer to a religio-cultural
worldview attributed to Australian Aboriginal mythology.
Songlines are both ancient and contemporary. They trace the journey of ancestral beings
and how things came to be. They are songs and stories of events and navigational routes
through Country. Aboriginal and Torres Strait Islander songs have told the stories of the land as it
changed over thousands of years, transforming into ranges, rivers and water holes.
They have sung into being people's culture and their connection to country as a living thing.
Songs like the Nyamal song, performed by Topsy Fazeldine about the Pilbara steam train that ran
between Marble Bar and Port Hedland between 1911 and 1951, connect recent histories and experiences
to ancient song styles.
The Nyamal train song is known as a Japi song, a public song that was composed by Pilbara stockman
Mangkayipirti or Larry Brown. It tells of the sights and sounds of the train’s journey through Nyamal
country.
Larry Brown, whose Aboriginal name is Mangkayipirti, was born toward the end of the nineteenth century,
around 1895, near Mulyie pastoral station. Mulyie was one of the earliest sheep stations in the Pilbara,
situated on the De Grey River. Larry Brown was one of the early generations of pastoral workers in
the area and worked as a stockman on or near Mulyie until his death in 1950. He was buried one mile
from Mulyie station homestead. Larry’s Paddock at Mulyie is believed to be named after him.
The Opening of the Port Hedland-Marble Bar Railway. The Ministerial Train
taking on water at the Shaw River, 16 July 1911. State Library of WA 008368PD.
In 1964, Mangkayipirti's daughter Topsy Fazeldine (Marrparingu), recorded the Nyamal train song with visiting
language researcher Carl Von Brandenstein.
"Nyamal song I'm going to sing train my father's song…singing train from Port Hedland to Marble Bar."
—Topsy Fazeldine (Marrparingu)
Basil Snook gives permission for this 1964 recording of his mother to be made public.
Listen to the train song and Basil's introduction.
[Insert: Nyamal train song - audio recording]
Topsy Fazeldine was born in 1922 near Mulyie pastoral station. She worked as a domestic and stock camp
assistant at Mulyie station and stations along the De Grey River and train line. In about 1946 she joined
the Pilbara pastoral strikers at Twelve Mile camp outside Port Hedland and travelled with them to the tin
mining enterprise at Moolyella. She worked on stations occasionally through the 1960s, but was mostly
travelling with her husband Mick Fazeldine through towns and various camps from Port Hedland to Marble Bar.
Topsy Fazeldine died in 1991.
Topsy Fazeldine with her daughter Shirley photographed in 1984 when she
recorded the train song. AIATSIS Collection, Von Brandenstein C03.CS-000169588.
The Train Song is about a recent event. It is also inextricably linked to community life, language and
country and the long histories of Aboriginal people in the Pilbara. To sing this Japi song is to sing a
journey through country. Calling the country place by place brings it back to life and ensures it continues.
Mangkayipirti created a song that told of the journey through his country singing and calling the Nyamal
names of hills, waterholes and places of significance. He passed this song to his daughter Topsy Fazeldine,
who recreates the journey through the song and keeps her culture alive.
The recording of the Nyamal train song was archived at AIATSIS. Fifty years later in 2014, Topsy’s son
Basil Snook and Elders from the Nyamal community heard the old recording of the train song and began
their own journey of finding the old train tracks. They translated the song into English and put it
into film and an exhibition to share it with everyone, especially young Aboriginal people of the Pilbara.
The Nyamal train song is a Japi song composed by an individual about everyday things
that were witnessed or experienced in recent times. Japi songs are public songs for anyone to listen to.
They are also known in the Pilbara as Nyirlpu and Yirraru. Japi songs are often about travelling, and the
experiences of riding, seeing and hearing machines like trains, planes, trucks and boats, and even a
washing machine.
Japi songs are often accompanied by rhythmic scraping sounds created by rubbing a hard instrument
like a rock or coin across a rough surface. Some singers created special wooden instruments by cutting
notches into a boomerang or solid piece of wood and rubbing a thinner stick along it.
‘If all the old songs are lost then we don’t remember who we are.”
—Lenie Tipiloura, Senior Tiwi woman
SONGS are important for transmitting cultural an historical information, encoding knowledge of genealogies and stories,
records of ancestors and kinships, knowledge of the universe and the land, medicinal culinary knowledge, social norms,
taboos, ecological knowledge, and many other things.
SONGS represent a key resource for developing innovative solutions to combating climate change and protecting
biodiversity. When songs go quiet, a lot more than the songs are lost.
FIRST NATION Australian performance traditions are among the oldest in the world and are also among the most
vulnerable to loss. Even more vulnerable than Australian languages.
98% of First Nations song traditions have been lost since colonisation. Songlines criss-cross this continent carrying with them 1000s of years of cultural knowledge.
Source: https://aiatsis.gov.au/explore/singing-train