Search

In this paper, we highlight the poor health of the Australian environment and propose a new framing for how we care for Maar Country. We identify the basis for our Law/Lore of the Land and describe six guiding principles for our proposed biocultural landscape restoration approach. We also explore the way that our ancestors used cultural stories to guide the management of Country and we reflect on how we are adopting these same approaches today by giving culturally significant entities primacy in our approach to caring for Country. Finally, we extend an invitation to non-Aboriginal scientists, conservationists, and government agencies to work with us to care for Country, in a respectful and holistic manner. Position statement. We, the authors of this paper, are all either Aboriginal Australians or employed by the Eastern Maar Aboriginal Corporation. We are all actively participating in the Pang-ngooteekeeya weeng malangeepa ngeeye project. [ABSTRACT FROM AUTHOR]

There is a global move to advocate for the incorporation of Indigenous Knowledges into conservation and land management programs. In Australia this is being reflected in some programs and also regularly in strategy documents. However, we argue that this rarely reflects self-determination for Traditional Custodians. In this article we use two Culturally Significant Entities (CSEs), the humpback and southern right whales, to demonstrate how the regulatory framework that is in place to support species conservation does not adequately allow for Traditional Custodians to extend culturally appropriate levels of care for Country or preserve the knowledge held or associated with a species. Our aim is that the Australian Government and people will work with us to find a way to support the care of CSEs. Position statement: We, the authors, are Indigenous Australians. We have familial connections to whale Lore Holders and/or hold traditional whale Lore/Law as part of our cultural obligations. It is from this position that we advocate for greater care of the whales with which we have Ancestral kinship and reciprocal responsibility. Government, and conservation non-government organisations (NGOs) must incorporate Indigenous Knowledges and priorities into conservation and land management programs to be consistent with self-determination. Our perspective piece outlines caring for Country by acknowledging and protecting Culturally Significant Entities, using case-studies of two whale species. We weave the cultural significance and conservation context of southern right and humpback whales to highlight the inability of contemporary conservation approaches to effectively protect the tangible and intangible elements of Cultural Heritage and knowledge associated with a species. Painting of Gurawal's Songline by Back to Country. This article belongs to the Collection Indigenous and cross-cultural wildlife research in Australia. [ABSTRACT FROM AUTHOR]

For First Peoples across Australia, birds have important connections to kin and Country. We draw on a recent analysis of all Australia's threatened bird taxa to identify on whose traditional Country they occur. Of the 201 imperilled (threatened or Near Threatened) bird taxa facing threats within Australian territory (including Commonwealth waters and offshore islands), 64% occur on lands and waters to which at least 463 First Peoples' groups have a connection. Fourteen bird taxa occur only on Country of a single First Peoples' group while 15 taxa occur on Country of over 50 First Peoples' groups. Four First Peoples' groups, in north Queensland and south-eastern Australia, have over 20 imperilled bird taxa on their Country. Taxa on First Peoples' Country face 78% of the total national threat load on imperilled birds and have 75% of both the research and management needs for relieving threats. All the threats are a consequence of colonisation, suggesting that supporting First Peoples to manage the threats to birds is a moral, and potentially legal, responsibility. Many First Peoples have chosen to engage actively in the conservation of imperilled species but there are numerous additional opportunities for monitoring and active management of Country that will yield benefits. Our analysis can help First Peoples identify which birds on their Country are listed as threatened under western conventions and that they may wish to help conserve; and assist conservation managers to identify First Peoples who might wish to lead or become more involved in imperilled bird management. The Global Biodiversity Framework strongly supports maximising the involvement of First Peoples in environmental management. There are at least 460 First Peoples' groups on which imperilled birds occur, which provides a wide range of opportunities for management if people so choose. The Countries of many First Peoples' groups supports 10 or more imperilled bird taxa, suggesting that support for Country management will often benefit many taxa. The depth and longevity of First Peoples' connection to Country provides them with a perspective lacking in much management. Because all threats to imperilled birds on First Peoples' Country are derived from settlers, there is a moral, and possible legal, case for supporting First Peoples to manage them. [ABSTRACT FROM AUTHOR]

Context. A comprehensive understanding of movements and space use can underpin the effective management of threatened species. GPS dataloggers can collect large amounts of high-quality movement data, and recent advances in statistical approaches allow for robust estimates of home range size to be generated. Until recently, technological and practical constraints have generally restricted the collection of movement data via GPS dataloggers to larger species. However, reductions in the size and weight of GPS dataloggers now allow for this technology to be applied to smaller species. Aims. The aim of this study was to describe the home range and movement patterns of a nationally vulnerable, native Australian ground-dwelling mammal, the long-nosed potoroo (Potorous tridactylus), in south-west Victoria, mainland Australia. Methods. We attached GPS dataloggers to 40 long-nosed potoroos between 2020 and 2022 and estimated home range size using dynamic Brownian Bridge movement models. We evaluated the influence of physiological factors such as body mass and sex on home range size and described patterns of home range overlap between and within sexes. Key results. Mean home range sizes were estimated to be 13.73 ha (95% CI: 10.9–16.6) and 6.67 ha (95% CI: 5.49–7.85) for males and females respectively. Home range size scaled with body mass in males but not females, and ranges were largely overlapping – although there was some evidence of intrasexual spatial partitioning of core range areas in females. Conclusions. Ours is the first application of GPS dataloggers to this species, and our home range estimates are over twice as large as other reported estimates for mainland Australia. Long-nosed potoroos may range across larger areas than previously predicted on mainland Australia. Implications. This knowledge may be used to optimise the management of long-nosed potoroo populations before and after fire – a key threatening process for this species. Our study highlights the value of integrating GPS dataloggers and robust home range estimators when describing the movement ecology of a population. [ABSTRACT FROM AUTHOR]

This article is a response to a previous comment piece on cultural burning in land management. The authors, who are First Peoples scientists, Elders, and knowledge holders, aim to clarify and provide further commentary on the role of First Peoples in defining culturally appropriate use of fire. They argue that cultural burning is nuanced and specific to each ecosystem, and that it should not be seen as advocating for more fire in the landscape. The authors emphasize the importance of partnerships between First Nations land managers and Western scientists to develop a deep understanding of appropriate fire regimes. They also call for the inclusion of First Peoples as co-authors when writing on cultural matters to avoid misappropriation of cultural knowledge. [Extracted from the article]

ABSTRACT Typically, Western Science approaches the study of complex systems by examining the component parts outside of their contextual relationships. In contrast, Indigenous people continue to advocate the need for land and seascape approaches that include all aspects of life, particularly the special relationship between Kin (people), Country, and Knowledge. Globally, Indigenous people are lobbying for environmental research to take a rights‐based approach that improves economic opportunities; confers greater authority over the stewardship of Country; delivers equity in managing Country; emboldens control to integrate knowledge systems; values and promotes culture; and recognizes Indigenous self‐determination. In Australia, the National Indigenous Environment Research Network (NIERN) proposal offers a solution that supports the rights‐based approach driven by Indigenous Australians through the establishment of a community of practice guided by Indigenous researchers and Indigenous Knowledge holders. We describe this Indigenous‐led solution to the self‐determination of Indigenous environmental research priorities by exploring the concept, the authorizing environment, and the mutual benefits that could be delivered by such a network. The empowerment of Indigenous people in research is possible if an all‐of‐system approach is taken. This approach must involve Indigenous people in all decision‐making processes including the development of research priorities, the design of methodologies, the interpretation of findings, and finally the evaluation of outputs and outcomes. [ABSTRACT FROM AUTHOR]