He was also involved in postal deliveries, through the Northern Territory Special Reconnaissance Unit, throughout the region and often patrolled coastal areas between Yirrkala, Milingimbi and Galiwin’ku in watch for signs of incoming attack.
[4] In 1946, after the end of the war, Burrumarra moved back to Galiwin’ku at the request of his cousin Batangga (also recorded as Badanga) who was a Wangurri leader.
[5] While doing this he also travelled regularly with missionary Harold Shepherdson and they would fly to areas to establish outstations of the Methodist Missions and deliver supplies and conduct church services.
[1] In the 1950s Burrumarra was elected the Galiwin’ku village council as secretary and, as a senior member of the community, was able to advocate for the coexistence of Yolŋu ceremony and the Christian church; he state 'we believed both ways'.
What they don't realise is that when they squeeze us with their questions, we all feel pain.In 1957, alongside Batangga, Burrumarra instigated the 'Adjustment Movement in Arnhem Land' at Galiwin’ku and, as a part of this numerous madayin (sacred wooden objects) were displayed for the first time.
[5] In 1978 Burrumarra was awarded an Member of the Order of the British Empire (MBE) by the governor general, Sir Zelman Cowan at Galiwin’ku for services to 'Aboriginal community development, education and anthropology'.
[1] Following his death Wes Lanhupuy, Burrumarra's adopted son, honoured him in the Northern Territory Legislative Assembly stating:[11] It would be difficult for me to explain the intellect of this old man.
He had a great capacity to understand both of the worlds in which he lived and to accept the new way of life in the Christian society that was being introduced to Aboriginal people.McIntosh, Ian and Burrumarra, David.