Understanding how Aboriginal culture can contribute to the resilient future of rangelands – the importance of Aboriginal core values
Mal Ridges A B J , Mick Kelly C D , Geoff Simpson E F , John Leys G H , Sandy Booth J , Margaret Friedel I and Ngyampaa CountryA Department of Planning, Industry and Environment (NSW), Armidale, NSW, 2350, Australia.
B University of New England, Armidale, NSW, 2350, Australia.
C Department of Premier and Cabinet (NSW), Buronga, NSW, 2739, Australia.
D Ngyampaa Elder and member of the Willandra Lakes Region World Heritage Area Aboriginal Advisory Group.
E Department of Planning, Industry and Environment (NSW), Wagga Wagga, NSW, 2650, Australia.
F Descended from and connected with Gomileroi people, while residing on Wiradjuri Country.
G Department of Planning, Industry and Environment (NSW), Gunnedah, NSW, 2380, Australia.
H Fenner School of Environment & Society, Australian National University, Canberra ACT 2601, Australia.
I Research Institute for the Environment & Livelihoods, Charles Darwin University, Alice Springs, NT, 0870, Australia.
J Corresponding author. Email: mal.ridges@environment.nsw.gov.au
The Rangeland Journal 42(5) 247-251 https://doi.org/10.1071/RJ20031
Submitted: 28 April 2020 Accepted: 29 October 2020 Published: 30 November 2020
Journal Compilation © Australian Rangeland Society 2020 Open Access CC BY-NC-ND
Abstract
There are numerous examples illustrating the integration of Aboriginal knowledge and participation in rangelands management. At the 2019 Australian Rangelands Conference we aimed to explore how Aboriginal culture and its core values have something deeper to contribute to rangelands management. We explore this through a Yungadhu (Malleefowl) cultural depiction and story. The depiction and story explain the often cited, but not well understood, concepts of Kinship, Country, Lore, and Dreaming. The story provides insight into Aboriginal people’s world view and is used in this paper to illustrate how well it aligns with current thinking about resilience in rangelands landscapes and communities. Significantly, we explain how the deep wisdom that resides in Aboriginal cultures has something meaningful to contribute to achieving the conditions for resilience.
Keywords: Aboriginal cultures, Country, cultural research, Dreaming, Indigenous knowledge, Kinship, Lore, mallee, Malleefowl, rangelands management, Yungadhu.
References
Alessa, L., Kliskey, A., and Altaweel, M. (2009). Toward a typology for social-ecological systems. Sustainability: Science, Practice, and Policy 5, 31–41.| Toward a typology for social-ecological systems.Crossref | GoogleScholarGoogle Scholar |
Barber, M., Jackson, S., Shellberg, J., and Sinnamon, V. (2014). Working knowledge: characterising collective indigenous, scientific, and local knowledge about the ecology, hydrology and geomorphology of Oriners Station, Cape York Peninsula, Australia. The Rangeland Journal 36, 53–66.
| Working knowledge: characterising collective indigenous, scientific, and local knowledge about the ecology, hydrology and geomorphology of Oriners Station, Cape York Peninsula, Australia.Crossref | GoogleScholarGoogle Scholar |
Berndt, R. M., Berndt, C., Berndt, R., and Berndt, C. H. (1988). ‘The world of the first Australians. Aboriginal traditional life: past and present.’ (Aboriginal Studies Press: Canberra, ACT, Australia.)
Biggs, R., Schlüter, M., and Schoon, M. L. (Eds) (2015). ‘Principles for building resilience. Sustaining ecosystem services in social-ecological systems.’ (Cambridge University Press: Cambridge, UK.)
Bohnet, I., and Smith, D. M. (2007). Planning future landscapes in the wet tropics of Australia: a social-ecological framework. Landscape and Urban Planning 80, 137–152.
| Planning future landscapes in the wet tropics of Australia: a social-ecological framework.Crossref | GoogleScholarGoogle Scholar |
Brisbin, J. (2018). Plans are useless, but planning is essential. The Rangeland Journal 40, 401–414.
| Plans are useless, but planning is essential.Crossref | GoogleScholarGoogle Scholar |
Crane, T. A. (2010). Of models and meanings: cultural resilience in social-ecological systems. Ecology and Society 15, 19.
| Of models and meanings: cultural resilience in social-ecological systems.Crossref | GoogleScholarGoogle Scholar |
Daniel, T. C., Muhar, A., Arnberger, A., Aznar, O., Boyd, J. W., Chan, K., Costanza, R., Elmqvist, T., Flint, C. G., and Gobster, P. H. (2012). Contributions of cultural services to the ecosystem services agenda. Proceedings of the National Academy of Sciences of the United States of America 109, 8812–8819.
| Contributions of cultural services to the ecosystem services agenda.Crossref | GoogleScholarGoogle Scholar | 22615401PubMed |
Davies, J., Campbell, D., Campbell, M., Douglas, J., Hueneke, H., LaFlamme, M., Pearson, D., Preuss, K., Walker, J., and Walsh, F. (2011). Attention to four key principles can promote health outcomes from desert Aboriginal land management. The Rangeland Journal 33, 417–431.
| Attention to four key principles can promote health outcomes from desert Aboriginal land management.Crossref | GoogleScholarGoogle Scholar |
Gorman, J., and Vemuri, S. (2012). Social implications of bridging the gap through ‘caring for country’ in remote Indigenous communities of the Northern Territory, Australia. The Rangeland Journal 34, 63–73.
| Social implications of bridging the gap through ‘caring for country’ in remote Indigenous communities of the Northern Territory, Australia.Crossref | GoogleScholarGoogle Scholar |
Jonas, H., Makagon, J. E., and Shrumm, H. (2012). ‘The living convention: a compendium of internationally recognised rights that support the integrity and resilience of Indigenous peoples’ and local communities’ territories and other social-ecological systems.’ (Natural Justice: Cape Town, South Africa.)
Lebel, L., Anderies, J. M., Campbell, B., Folke, C., Hatfield-Dodds, S., Hughes, T. P., and Wilson, J. (2006). Governance and the capacity to manage resilience in regional social-ecological systems. Ecology and Society 11, 19.
| Governance and the capacity to manage resilience in regional social-ecological systems.Crossref | GoogleScholarGoogle Scholar |
Maru, Y. T., and Davies, J. (2011). Supporting cross-cultural brokers is essential for employment among Aboriginal people in remote Australia. The Rangeland Journal 33, 327–338.
| Supporting cross-cultural brokers is essential for employment among Aboriginal people in remote Australia.Crossref | GoogleScholarGoogle Scholar |
Nicholls, C. J. (2014). ‘Dreamtime’ and ‘the Dreaming’ – an introduction. The Conversation. 23 January 2014. Available at https://theconversation.com/dreamtime-and-the-dreaming-an-introduction-20833 (accessed 26 April 2020).
Nursey-Bray, M., Arabana Aboriginal Corporation (2015). Cultural indicators, country and culture: the Arabana, change and water. The Rangeland Journal 37, 555–569.
| Cultural indicators, country and culture: the Arabana, change and water.Crossref | GoogleScholarGoogle Scholar |
Potts, J., and Hartley, J. (2014). What is cultural science? (And what it is not.). Cultura e Scuola 7, 34–57.
| What is cultural science? (And what it is not.).Crossref | GoogleScholarGoogle Scholar |
Smith, P., and Riley, A. (2009). ‘Cultural theory: an introduction.’ (Blackwell: Malden, MA, USA.)
Wright, S., Lloyd, K., Suchet-Pearson, S., Burarrwanga, L., Tofa, M., and Country, B. (2012). Telling stories in, through and with Country: engaging with Indigenous and more-than-human methodologies at Bawaka, NE Australia. Journal of Cultural Geography 29, 39–60.
| Telling stories in, through and with Country: engaging with Indigenous and more-than-human methodologies at Bawaka, NE Australia.Crossref | GoogleScholarGoogle Scholar |