Letting Indigenous People Talk About Their Country: a Case Study of Cross‐Cultural (Mis)communication in an Environmental Management Planning Process

This paper presents a case study, based on the experiences of two senior Aboriginal traditional owners who were engaged in negotiations surrounding the establishment of a Regional Forest Agreement (RFA) in southeast Queensland. This case is notable as an illustration of the capacity of natural resource management planning, through negotiation within a formal process, to extinguish native title. Importantly, the personal experiences of two senior Aboriginal people provide an insight into a situation designed to enhance interactions between government and community, with the overt intention of improving natural resource management. However, the record of this personal experience indicates that the communication was less than satisfactory and that the outcomes, at least in terms of the experiences recorded here, of the individual senior Aboriginal community members, was less than satisfactory. We conclude that, despite best intentions, there is an important lack of provision for community influence or power, including any legal or administrative institutional framework. We also conclude that there are important institutional and social processes of engagement still to be developed, including ways of engaging the community more widely that has conventionally been the case.     

Betwixt and Between: Trauma,Survival and the Aboriginal Troopers of the Queensland Native Mounted Police

ABSTRACT

Much has been written about the history of the Queensland Native Mounted Police, mostly focussing on its development, its white officers, how much the Colonial Government genuinely knew about the actions of the Force, and how many people were killed during the frontier wars. Far less attention has been given to the Aboriginal men of the force, the nature of their recruitment, and the long-term traumatic impacts on Aboriginal peoples’ and communities’ psyches rather than broadscale changes to Aboriginal culture per se. This article examines the historical and ongoing psychological impacts of dispossession and frontier violence on Aboriginal people. Specifically, we argue that massacres, frontier violence, displacement, and the ultimate dispossession of land and destruction of traditional cultural practices resulted in both individual and collective inter-generational trauma for Aboriginal peoples. We posit that, despite the Australian frontier wars taking place over a century ago, their impacts continue to reverberate today in a range of different ways, many of which are as yet only partially understood.     

Caretakers of the Earth: integrating Canadian Aboriginal perspectives on culture and sustainability into local plans

Abstract

While still contested in most jurisdictions, a consensus on the four-pillar approach to sustainable development is slowly emerging. This perspective attempts to integrate the environmental, social, economic and cultural elements of a community into local sustainability planning processes and has been widely adopted in Canada as the basis of Integrated Community Sustainability Plans. However, Aboriginal perspectives have generally been marginalised in such efforts, largely because Aboriginal peoples take a more holistic approach to both sustainability and culture than Western-educated planners and decision makers. This article examines current approaches and methodologies adopted by Aboriginal and non-Aboriginal communities in Canada to integrate culture in sustainability planning and presents several case studies that examine the application of medicine wheel and other Aboriginal integrative worldviews to community sustainability planning. It discusses whether Aboriginal perspectives on culture can provide an alternative narrative that will advance our understanding of culture’s role in community sustainability and counteract the monocultural perspectives that are the legacy of colonialism throughout the world.     

Identity Politics: The Elephant in the Room at the Cape York Institute's Inaugural Conference

The Cape York Institute for Policy and Leadership is dedicated to research and policy advice relevant to the remote Aboriginal communities of Cape York Peninsula, Queensland. Its inaugural conference, entitled ‘Strong Foundations: Rebuilding Social Norms in Indigenous Communities’, addressed widespread problems of social dysfunction that manifest in failure to attend school, substance abuse and sexual violence. Keynote addresses explained the dysfunction as an outcome of dependency on welfare, disincentives to work, poor governance and dispossession. They made a number of worthwhile proposals, including governmental intervention, recognition of shared Australian-ness and humanity, abandonment of victimhood and cultural security. However, they made only tangential allusion to Aboriginal identity politics, which I argue play a crucial role in constituting the dysfunction and, if understood, open new avenues to Aboriginal development. This essay constitutes a plea for more rigorous examination of the politics that present such a barrier to Aboriginal development.     

Aboriginal Participation in Environment Planning

The efforts to involve Aboriginal people in the development of a management plan for a newly created World Heritage Area (WHA) in northern Queensland are examined. Although the management agency expended considerable effort to encourage the participation of local Aboriginal people the program was flawed and served to marginalise some Aboriginal groups from the management of their traditional lands. The management agency failed to understand the nature of contemporary and traditional Aboriginal social organisation. Insensitivity to the diverse nature of Aboriginal social organisation, and ignorance of the complexity of Aboriginal representation, rendered the interests of some groups with traditional interests invisible to the management agency. Because the management agency uncritically accepted the claims to a mandate for regional representation by one Aboriginal lobby group, this group was able to assume a dominant position in liaising with the management agency.     

Nurturing Culture Through Country: Resource Management Strategies and Aspirations of Local Landowning Families at Napranum

In the context of generations of living in the ‘long and terrible shadow’ (Berger, 1991) cast by hostile political structures, mission influences and industrial resource management systems, the culture and identities of the local Aboriginal landowning families of the Weipa area have survived. These families actively nurture their culture through the development of resource management strategies. Local landowners' experiences of colonisation and the ways in which they sense their history and geography are explored and various cultural maintenance and transmission practices centred on country and resources are described. Active engagement with wider scale processes is contributing to more effective outcomes for the landowning families.     

Trust and Confidence: A Study of Young Queenslanders

This paper provides a unique perspective on trust in Australian society using data from the first wave of a longitudinal study of young people in Queensland. Questions central to young people's expectations regarding institutions and significant others are interrogated. Trust assumes critical importance in this context because it is an important aspect of the future-oriented deliberative processes young people engage in. Gender, indigenous status and religiosity are key determinants of trust across a range of indicators. Boys are less likely than girls to trust significant others such as friends and siblings or to trust environmental groups, but are more trusting of sportspeople, television and the Internet. Aboriginal children are more trusting of their siblings, teachers and neighbours, but less so of their parents. ‘Smart’ children are more trusting of their teachers and schools and feel more confident about their future, while general life satisfaction is positively associated with most measures of trust.     

‘WERE YOU EVER SAVAGES?’ ABORIGINAL INSIDERS AND PASTORALISTS' PATRONAGE

This paper is a reading of the life story of Jack Sullivan, an Aboriginal stock worker employed by the Durack family in the east Kimberley. It draws upon ethnographic and other writing to suggest the processes of pastoralist hegemony. Durack rule constituted several male Aboriginal workers as trusted intermediaries with those who were more distant from the colonists. Autonomous and skilful, Jack aligned himself with the ‘inside’ world centred on the homestead, against the danger ‘outside’. The ‘inside’ position seems to have had some roots in waves of Aboriginal cultural renewal (from the south and east). The paper uses ethnographic evidence to interpret the local eminence of one agent of this renewal, Boxer, a Queensland Aborigine who helped raise Sullivan.     

Timeline History and the Anzac Myth: Settler Narratives of Local History in a North Australian Town

This paper explores rural Australian settler historical narratives through an examination of the landscape of public history in the northwestern Queensland city of Mount Isa. In various sites of public history, including the city's 75th anniversary festivities, tourism sites, and popular historical literature, certain narrative themes are predominant. Themes of ‘discoverers’, ‘firsts’, and ‘pioneers’ coalesce into a ‘timeline’ approach to history, in which the past is ordered sequentially in a linear pattern of development and progress. Aboriginal people are incorporated into linear histories in various ways, notably through the concept of ‘the last of the tribe’, which separates an aboriginal past from a European, colonial present and presumes colonial authority to be effectively established. Aboriginal people, particularly the Kalkadoon, are also incorporated within a second narrative tradition, the Anzac legend, for their heroic, desperate and failed battle in 1884 against European invaders. Aboriginal leaders in Mount Isa use these settler narrative traditions to advance native title claims and to create a respected public space for Aboriginal people in the city. In short, settler historical narratives, while being conservative in language, are continually being reshaped and metaphorically extended to new contexts, and are mobilized for both conservative and critical political agendas..     

Environment, race and nation reconsidered: reflections on Aboriginal land claims in Canada

The course of development in Northern Canada has been transformed in the last 30 years by the comprehensive land claims process. For much of the twentieth century, the settlement and development of northern Canada was experienced by Aboriginal people as a continuing process of encroachment on (and sometimes transformation of) their traditional territories, and of restriction of their customary livelihood. Examples of this process included the alteration of river systems by impoundment and diversion, the pollution and contamination of river systems, government restrictions on hunting and fishing and population relocation and sedentarization. Aboriginal political and legal action led, in the 1970s, to the establishment of a formal process for resolving Aboriginal land claims, and to revised judicial interpretation of Aboriginal and treaty rights. The paper describes how geographers have contributed to documenting those claims, and how land claims settlements have altered the land and resource regimes in northern Canada, and concludes with some observations on the effectiveness of those remedies, and on the changes in Canadian perspectives on Aboriginal northerners, the northern environment and northern development .     

An exploration of Hul’qumi’num Coast Salish peoples’ attitudes towards the establishment of no‐take zones within marine protected areas in the Salish Sea,Canada

The Canadian Government has committed to establishing a national network of Marine Protected Areas. Progress in the Salish Sea (Strait of Georgia) of British Columbia has been slow. Opposition by First Nations is a factor as these protected areas have the potential to impact on Aboriginal rights. This case study with the Hul’qumi’num First Nations examines their approaches to marine conservation and their perspectives on “no‐take zones” as a component of marine conservation. The study used a variety of community engagement procedures including relationship building, hiring of a Hul’qumi’num research assistant, conducting individual interviews, focus groups, and field surveys. Interviews were conducted with 41 participants contacted because of their knowledge and interest in marine resource use. The views reported provide a rich understanding of Hul’qumi’num attitudes, but cannot be generalised to the whole population. There was widespread support for efforts to involve local First Nations communities in the development of management plans for marine resources, and also for recognition of First Nation reliance on marine resources for food, social, and ceremonial needs and for economic development opportunities. The establishment of permanent no‐take zones was met with both opposition and support. The most highly endorsed statement about no‐take zones is one of principle—that they are a violation of Aboriginal rights. However, there was also strong agreement that permanent no‐take zones would help reduce over‐fishing. The National Marine Conservation Area program is in its infancy and it remains to be seen how the “strictly protected” zone of the legislation will be interpreted in relationship to Aboriginal harvesting practices. However it is clear that successful conservation will only occur with Aboriginal consent in many areas and there needs to be greater investment in understanding Aboriginal perspectives on marine conservation.     

“Where the spirit of wisdom lies”: Inculturation,self-determination and the authority of First Nations

By the 1970s, Christian missions to Aboriginal people in the Northern Territory were enthusiastic supporters of Indigenous self-determination, even as they sought to maintain a missionary presence in Aboriginal communities. This article asks how missions continued to seek to influence and direct Aboriginal churches and communities through espousing self-determination, and how Aboriginal leaders engaged with and exploited this apparent contradiction. Focusing on contributions to the missiological publication Nelen Yubu from Deacon Boniface Pedjert, Patrick Dodson, Miram Rose Ungunmerr-Baumann, Dyiniyini Gondarra and Alice Kelly this article considers how Aboriginal leaders and thinkers managed and challenged non-Indigenous expectations set for them around how their decolonisation was to proceed. Self-determination, for missionaries, could be achieved by a new, supposedly more enlightened mission to “inculturate” the gospel. Whereas missionaries presumed Aboriginal church leaders' authority rested in their cultural authenticity, these Aboriginal leaders were also asserting other sources of authority including their culture, but especially the authority that arises from Country itself.     

Rainforests,Agriculture and Aboriginal Fire‐Regimes in Wet Tropical Queensland,Australia

This paper challenges the hypothesis that Aboriginal fire‐regimes in the coastal wet tropics of north Queensland have been responsible for significant rainforest decline in the past, and rejects the narrative that recent rainforest expansion is the result of the disappearance of Aboriginal people and their fire practices from the area. Mapping of vegetation in the Mossman district in c. 1890 from surveyors’ plans, and in 1945 and 1991 from aerial photography demonstrates that the expansion of rainforest since 1945 represents a recovery following extensive rainforest destruction associated with sugar cane cultivation in the first 70 years of European occupation. Kuku‐Yalanji Aboriginal people continued to occupy their traditional lands, and participated in the sugar industry, throughout this period. They adapted their fire management practices to the changed economic and social circumstances. Management of fire by the Kuku‐Yalanji people prior to European occupation ensured the presence of extensive rainforest cover, whilst also providing access to fire‐prone forests and their cultural resources.     

Aborigines,mining companies and the state in contemporary Australia: A new political economy or ‘business as usual’?

Since the early 1990s major changes have occurred in the legal, policy and institutional context within which mineral development occurs on Aboriginal land in Australia. This article assesses whether these changes have substantially enhanced the capacity of Aboriginal people to control mining and share in its benefits. It examines, in turn, the major actors involved in mineral development in Australia, the policy positions they are adopting and the way in which they are behaving in relation to mining on Aboriginal land. It concludes that while some Aboriginal groups are gaining greater control over resource development, many have failed to do so, reflecting the fact that the legal, policy and institutional environment remains largely hostile to Aboriginal interests. Only adoption by Aboriginal people of effective political strategies operating on a number of scales can change this situation.     

Memory,forgetting and the reconciliation process

The descendants of Aboriginal people in Queensland during the colonisation process have access to an enormous store of documents regarding their ancestors. This store is accessible through application to the state and is often used in the procurement of land rights, state recognition and personal history narratives. The process of receiving mass information about the past is fraught with power dynamics and emotional distress. This paper explores how this process can be understood critically and how Aboriginal people are manipulating the system to reassert narratives of healing from a traumatic past.     

Parcs nationaux et populations locales dans l’ouest canadien : de l’exclusion à la participation

Canadian national parks are well‐known for protecting natural areas dedicated to ‘the benefit and the enjoyment of the Canadian people’. The history of national parks illustrates the evolution of a concept of nature from functional conservation, such as tourism, to an environmental conception, based on ecosystem protection and biodiversity preservation. Banff, Waterton Lakes and Wood Buffalo National Parks in Alberta, and Kootenay National Park in British Columbia (four of the fourteen parks established before 1930, the year the National Parks Act was passed) have been chosen for this study in order to understand how national parks have dealt with local communities since the beginning of the national park movement, and how these relationships have changed during the last forty years. Inclusion of local communities and collaborative management processes have been well developed in northern Canadian parks since the mid‐eighties. These practices have been considered successful in this region, but the situation is very different in the southern parks, especially those that were created before 1930. However, things have changed since Aboriginal culture and rights have been recognized in judgements rendered by the Supreme Court of Canada and by the Canadian Constitution. In the four parks chosen for this study, involvement of local communities and the development of their participation have been slow. Round tables and participation in the creation of interpretation sites and exhibits of Aboriginal history can be considered a step toward further cooperation.     

Managing Meaning at an Ancient Site in the 21st Century: the Gummingurru Aboriginal Stone Arrangement on the Darling Downs,Southern Queensland

ABSTRACT Aboriginal stone arrangements occur throughout Australia and are of ritual importance to Aboriginal peoples. Stone arrangements are part of the dynamic context within which Aboriginal peoples lived in the late Holocene, where constant renegotiation of social alliances required an increasing reliance on ceremonial places with ritual importance. This is the past social context for the Gummingurru Aboriginal stone arrangement site complex on the Darling Downs, Queensland. In the late 19th century Gummingurru was a highly significant men's initiation site but by the early 20th century most of the traditional custodians of the site had been removed to the government‐run Aboriginal mission of Cherbourg. Since 2000, traditional custodians have returned to the site and have given the place and its cultural landscape a new meaning. No longer used for initiation, Gummingurru now has contemporary value as a site of learning and reconciliation for all Australians. Today Gummingurru has been given a new meaning and occupies a new place in Aboriginal society and political networking.     

Politics and the Cultural Landscape: The Case of Aboriginal Land Rights

In this paper Aboriginal land rights are analysed from the perspective of a disadvantaged group seeking access to a scarce resource controlled by external agents. The Aboriginal participants in land rights politics are found to be actively seeking ways in which their interest in the land can most effectively be communicated to external groups which have constructed well-formed, but often distorted images of what constitutes a genuine Aboriginal interest in the land These externally constructed notions of Aboriginality and what constitutes a valid land claim are influencing the concepts used by Aboriginal groups in the public political arena to demonstrate their unique interest in the land In this paper three examples of this process are explored- the emphasis of a specific gender model, the emphasis on spatially discrete sacred sites and the emphasis on the bounded tribal territory.     

Step lightly,then move forward: exploring feminist directions for northern research

I discuss the methodological challenges that research with Aboriginal women poses in historical geography, especially in Northern Canada. Drawing a parallel between historical geography and contemporary Northern studies, I explore how the predominance of climate change as a framework for funding Arctic research creates an environment where women's specific ways of knowing and connecting with the land are not adequately captured. A gender approach that is sensitive to the issues women face in their communities reveals that their experience of climate change, as well as the concerns they have about it, are inseparable from the other economic and social issues they face. I argue for the development of a feminist research agenda in the North that allows Aboriginal partners to locate themselves in the frameworks that are constructed for producing knowledge. At times letting the project ‘fail’ may be the surest way to enable the emergence of a locally‐driven agenda that addresses the present and future needs of Northern Aboriginal Peoples.