Not All Edible Nuts Are Eaten: Evidence for Continued Aboriginal Cultural Use and Dispersal of Bunya Pine (Araucaria bidwillii) in Southern But Not in Northern Queensland.

Globally, there is increasing evidence that Indigenous peoples have manipulated plant and animal populations over millennia. The Bunya Pine (Araucaria bidwillii Hook.) is a coniferous tree native to subtropical and tropical eastern Australia, which produces 30–100 large, edible seeds within a large cone weighing 5–10 kgs. Endemic Bunya populations occur as two disjunct populations: one in south-eastern Queensland/north-east New South Wales and the other in northern Queensland. We investigated possible pre- and postcolonial Bunya seed dispersal within and between the two separate populations by utilising multidisciplinary methods to examine Aboriginal cultural connections with Bunya. Analysis of historical sources and ethnographic interviews conducted with Aboriginal knowledge holders provided strong evidence for localised deliberate dispersal within the southern population but no solid evidence for dispersal in the north, suggesting two distinct modes of Aboriginal interaction with this species. Early European colonial records documented the Indigenous cultural significance of southern Bunya, evidenced by large feast gatherings, creation Stories, Aboriginal familial tree connections, seed carrying and planting, and storage in camps. The continued cultural attachment post-colonisation was evident from ethnographic interviews with Indigenous knowledge holders that revealed plantings of this species on Aboriginal missions and modern grave sites. The development of an overarching effective biocultural management plan to conserve the biological and cultural importance of this species is therefore particularly important for the southern population, especially in the face of new threats from pathogenic dieback. The individal tree connections of certain Aboriginal families also warrant deeper ethnographic study to target planting and restoration efforts that preserve these kin-based biocultural connections. [ABSTRACT FROM AUTHOR]