Sydney Contemporary 2026 | Booth C10
Art Leven's Sydney Contemporary 2026 presentation is anchored by a significant early work by Emily Kame Kngwarreye, Ankara Merne – Intekwe (1990), created for the artist's first solo exhibition and held in the same private collection since its acquisition. Surrounding this landmark painting are major presentations by Bugai Whyoulter, Carol Puruntatameri, Samson Bonson and Lena Yarinkura, whose practices demonstrate the continuing evolution of First Nations contemporary art through innovation grounded in culture, Country and ancestral knowledge.
Venue
Carriageworks | 245 Wilson Street, Eveleigh
NSW, Australia
on view
Sep 2 — Sep 6
Carriageworks | 245 Wilson Street, Eveleigh · NSW, Australia
Art Leven at Sydney Contemporary 2026
At the centre of Art Leven’s Sydney Contemporary 2026 presentation is a significant early work by Emily Kame Kngwarreye (Emily Kam Kngwarray), Ankara Merne - Intekwe, 1990, created for the artist's first solo exhibition. Held in the same private collection since its acquisition in 1990, the work retains exceptional provenance and stands as one of the defining paintings from the formative years of her career. Surrounding this landmark work by a master in the making, are individual presentations by Bugai Whyoulter, Carol Puruntatameri, Samson Bonson, and Lena Yarinkura. Bugai Whyoulter's expansive paintings evoke the vast landscapes of Martu Country through a sophisticated language of colour, gesture and atmosphere. Carol Puruntatameri's masterful bark paintings continue to expand on the artistic traditions of the Tiwi Islands utilising a powerful blend of traditional ochres and acrylic pigments with a distinctive confidence. Samson Bonson, Gurrgoni man from Maningrida Art Center who learned from the legendary Crusoe Kurddal, reimagines the ceremonial Lorrkon as contemporary sculpture of striking formal power. Also from Maningrida, Lena Yarinkura’s remarkable aluminium sculptures, developed in collaboration with Urban Art Projects, demonstrate how cultural knowledge and traditional practices can be translated across new materials while retaining their integrity. Where Lena Yarinkura and Carol Puruntatameri push the envelope in their use of media and mark-making, Samson Bonson and Bugai Whyoulter represent more linear artistic evolutions, albeit in opposite directions; Bonson’s work is remarkably detailed and presents a clear refinement of the techniques passed on by Mimih-master Crusoe Kurddal, while Whyoulter’s practice is remarkable for its gestural boldness, exhibiting confident, loose brushstrokes while retaining strong compositions steeped in knowledge of Country. Each artist’s work represents an expansion of their existing art-making traditions, sharing a commitment to innovation grounded in culture.
Emily Kame Kngwarreye
Ankara Merne - Intekwe
1990
medium
acrylic on linen
dimensions
122 x 92 x 2 cm
Artworks
52
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Art Leven
Art Leven (formerly Cooee Art) is Australia’s longest-established exhibiting gallery dedicated to contemporary First Nations art. Founded in 1981, the gallery operates a hybrid model encompassing exhibitions, auctions, and private sales, with a strong focus on ethical practice, cultural integrity, and long-term sustainability for artists and communities. Under the direction of Mirri Leven, Art Leven has evolved over the past decade into a highly collaborative platform, working closely with First Nations artists, curators, and art centres across Australia. Our program is shaped through direct engagement with artists and Country, with the gallery team travelling regularly to remote and regional communities to develop exhibitions, source works, and build enduring relationships.
Sydney Contemporary 2026 | Booth C10
Yipali and Purrukupali, 2026
natural ochres on bark
166.5 x 90 x 2 cm
AUD 23,000
Location SydneyContemp
Long ago on Yermalner (Melville Island), Purrukupali lived with his wife, Bima (also called Wayayi), and their young son, Jinani. One day, Bima took Jinani with her into the mangroves to gather mussels and other food. While she was away, Purrukupali’s brother, Moonman (Tapara), descended from the sky. Tapara was in love with Bima, and while they were together she left her baby resting in the shade. She stayed away too long. The sun grew hot, and Jinani cried for milk. By the time Bima returned, he had died in the heat. Grief struck both parents. When Tapara came down again, he begged to take Jinani for three days, promising he could heal him. Purrukupali refused, and the two brothers fought. Purrukupali struck Tapara on the leg, leaving a wound. Ever since, the scars of that injury have been visible in the crescent moon when it rises in the sky. Carrying his son, Purrukupali walked to Yipali beach. He waded into the sea with Jinani in his arms until a whirlpool swallowed them both, never to be seen again. From that moment, death entered the world and became part of human existence. Bima was left behind, crying endlessly for her lost child. And still today, when the tide goes out at Yipali, Purrukupali’s footprints can be seen pressed into the sand. For Tiwi, this story explains the balance between life and death and the origin of mortality. Moonman’s scars remain written on the face of the moon, and Purrukupali’s footprints mark the sands of Yipali. It is a foundational story, representing the beginning of human mortality, much as the story of Adam and Eve does in Christianity.
Sydney Contemporary 2026 | Booth C10
Yipali and Purrukupali, 2026
natural ochres on bark
166.5 x 90 x 2 cm
AUD 23,000
Location SydneyContemp
Long ago on Yermalner (Melville Island), Purrukupali lived with his wife, Bima (also called Wayayi), and their young son, Jinani. One day, Bima took Jinani with her into the mangroves to gather mussels and other food. While she was away, Purrukupali’s brother, Moonman (Tapara), descended from the sky. Tapara was in love with Bima, and while they were together she left her baby resting in the shade. She stayed away too long. The sun grew hot, and Jinani cried for milk. By the time Bima returned, he had died in the heat. Grief struck both parents. When Tapara came down again, he begged to take Jinani for three days, promising he could heal him. Purrukupali refused, and the two brothers fought. Purrukupali struck Tapara on the leg, leaving a wound. Ever since, the scars of that injury have been visible in the crescent moon when it rises in the sky. Carrying his son, Purrukupali walked to Yipali beach. He waded into the sea with Jinani in his arms until a whirlpool swallowed them both, never to be seen again. From that moment, death entered the world and became part of human existence. Bima was left behind, crying endlessly for her lost child. And still today, when the tide goes out at Yipali, Purrukupali’s footprints can be seen pressed into the sand. For Tiwi, this story explains the balance between life and death and the origin of mortality. Moonman’s scars remain written on the face of the moon, and Purrukupali’s footprints mark the sands of Yipali. It is a foundational story, representing the beginning of human mortality, much as the story of Adam and Eve does in Christianity.