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This panting expresses the circumstance of men’s hunting.

Part 1 symbolizes the men were hunting.

Part 2 stands for the animal of Emu.

Part 3 represents to the ants.

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The following image is an artifact called ‘double rattle with coconut shells to attract sharks’, the video says ‘There are only a few men remaining who use magic to call, trap and kill sharks by hand from their small outrigger canoes. ’The artifacts teach us the imperishable spirit of human being.

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They have their own language and  special gestures to communicate others, but nowadays most of languages have been lost.
They traded by exchange of medicine and so on.

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Early European visitors to Arnhem Land noticed that bark sheets used as shelters were often painted with designs or figures similar to those in rock art. They are very miraculous.

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These boats are made of large trunk. There are many paddles around.The aboriginal people live near the river. Both males and females go fishing and they take the boats.

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Alice Spring is in the area known to Arrernte people as Marntwe. Here, the mountains, creek and waterholes were created and named by particular Dreaming Ancestors who link people living today to these sites.

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It was created during the mid 20th century by artist in Arnhem Land.
The differences of Barks display the changed style from west to east.
These totemis painting show a aboriginal view of European wooden.

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When i got into the mesumn,i could see the picture of the Kuarna people and i can clearly see the different features on their faces

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In the picture,The biggest one is used for hunting the kangaroo and raptor. They are made of woods and stones. As u can see, they made full use of the nature power and showed respect to it as well. In the picture，there are different types of hunting tools.That show the intelligence of the aboriginal people. They fight for survival.
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Pukamani ceremony

The Pukamani ceremony is a series of results that release the spirit of a dead person.Today the Pukamani is a main ceremony performed on the island

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Tindale masks
These extraordinary masks were uesd by young Aboriginal men in a series of performances during 1947，preceding their initiation.
The masks combine ancient elements and modern materials and subjects

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Door 3 is accompanying text connect the ordinary daily round of a pair of hunter, camped at an unspecified place and it also depicts a variant of the Watijarra mythology describing the travels of the Two Men, but in contrast to the Watijarra depicted on Door 2, these Watijarra were Young Men, novices undergoing their"grand tour" of sites and country.

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It shows the connection between the aboriginal power and the land. The monster stands for the power of leader and the energy of the nature.

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Men used the tools such as  multiple attached heads, poison to the large animals for his family.

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Men used the tools such as  multiple attached heads, poison to the large animals for his family.

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Women also killed small animals but most of them did the gathering.

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During the droughty era, they did not have enough water  and they used permanent waterholes of the creeks and surface water to survive .What's more ,they had many weapons and tools to hunt in their daily life.For instance, Aboriginal shields were used for more than defence. In many parts, it also proclaimed an owner’s identity. They were painted with totemic design which varied from region to region. That’s why we can see a lot of symbols from shields displayed in the museum. All of these symbol carried the same essential message - link to ancestors in the Dreaming.

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Door 26 was painted by Paddy Japaljarri Sims, which called 'Snake'. It tells us a story about a snake named Yarripiri, who emerged from the mountain and fell down from the sky. Then traveled eastward across the dessert. And this Snake created waterholes, swamps and soakages along his route.
It appears to have been a signature motif for Paddy Japalharri Sims, and it presence as an element on least eight other Doors maybe a useful maker of his involvement in supporting his fellow Japaliarri artist.