Can the Right sort of Fire reduce the amount of Carbon being released into the atmosphere?

Photo Barry J Hunter

We know in general that the right sort of fire done at the right time of the year can be good for the environment, we have seen recently, fire at the wrong times of the year can be catastrophic. We all know that the Australia environment has long adapted to fire over millions of years, and more recently (at least 60,000 years) to a fire regime implemented by the first Australians. We know that fire can be both good and bad for ecology and biodiversity depending on fire intensity, frequency, and timing amongst a few of the variables. We also know that fire can be a tool for land management or an obstacle. But can the right sort of fire help us reduce the level of carbon entering the atmosphere and can it be a tool in carbon reduction?

Well if you don't already know, you maybe surprised to learn that fire is already both of these things. A mechanism for carbon reduction and it has demonstrated reduced levels of green house gas emissions into the atmosphere. How can this be so you may ask?

Maserini et al (2016) explains that, "in order to reduce GHG emissions from savanna burning, the Australian government has developed and approved a Kyoto compliant savanna controlled burning methodology—the first legal instrument of this kind at a global level—under its Emission Reduction Fund. However, this approved methodology is currently only applicable to nine vegetation fuel types across northern parts of Australia in areas which receive on average over 600 mm rainfall annually, covering only 15.4% of the total land area in Australia". 

According to the Aboriginal Carbon Foundation Website In 2018, across Northern Australia, there were approximately 78 savanna burning projects, of which approximately one third were managed by Aboriginal ranger groups. 4,078,963 Australian Carbon Credit Units (ACCU) have been produced to date, with 70% of these ACCU being produced by Aboriginal savanna burning projects. ABCFoundation website also outlined that "The first savanna project was approved by the Clean Energy Regulator in October 2012, the Fish River project in the Northern Territory. All up 23 savanna projects have been approved with Indigenous control or significant involvement".

In short some very smart people had measured that a large late season (Sept - Dec) fire can emit an enormous amount of green houses gases, so if this was managed by implementing 'cool' burns during the cooler month (April - August) then the level of emissions into the atmosphere may decrease significantly.

Maserini et al (2016) explain that "In Australia, tropical savanna cover an area of about 2 million km2, over a quarter of the Australian continent, and represent about 12% of the world extent of tropical savanna ecosystems. Subtropical savanna are also patchy in their distribution; hence, their overall extent is even greater. Savanna fire is one of the major contributors of national GHG (Green House Gases) emissions in Australia, accounting about 3% of annual emissions reportable under the Kyoto Protocol". 

The Clean Energy Regulator; the government organisation which manages and records Australia emissions efforts further outlines that; "the savanna fire management—emissions avoidance method credits activities that reduce the emission of greenhouse gases from fire in savanna's in northern Australia, through a reduction in the frequency and extent of late dry season fires. Annual planned burning is a required fire management activity under the method" 

The scientific measurements and formulas behind this are detailed and can be found under the savanna burning methodology page of the Clean Energy Regulator. There you will also get an understanding of how carbon is priced.

But how did this come about? Well, it developed from the activities that had been continuous in Western Arnhemland for thousands of years. Whitehead et al explains that "in the late 1990s, Aboriginal Traditional Owners from western and central Arnhem Land and non-Aboriginal scientists began talking about fire in the landscape. These discussions led to the development of a vision of people living on healthy country, and ultimately to the innovative program of fire management now known as the Western Arnhem Land Fire Abatement (WALFA) project. The WALFA project commenced formal operation in 2006 and was a partnership between the five Aboriginal ranger groups with responsibility for that part of Western Arnhem Land, the Northern Territory Government, the Northern Land Council, Northern Territory-based research scientists and ConocoPhillips (a global oil and natural gas company). The goal was to reinstate Aboriginal-led fire management regimes over the remote Arnhem Plateau, in part to offset greenhouse gas emissions from ConocoPhillips Liquefied Natural Gas plant in Darwin Harbour. Later with the advent of the Commonwealth Government’s Car- bon Credits (Carbon Farming Initiative) Act 2011 (CFI Act) and subsequent Emissions Reduction Fund (ERF) legislation, the WALFA project became the landscape-scale model upon which the approved savanna burning method was based." 

There are now a proliferation of projects across northern Australia, from Cape York through western and Eastern Arnhem Land and across the Kimberly in north west WA. 

Lipsett-Moore et al (2018) point out that Savanna burning projects account for 7.2% (191.7 MtCO2-e yr−1) of Australia’s ERF contract portfolio, and 23 Indigenous projects account for 74% of the total potential savanna burning abatement. This is expected to provide significant incomes to Indigenous landowners over the next 7–10 years (Lipsett-More et al 2018).

Since then there has been a mountain of scientific figures that show how these projects across northern Australia had help reduce the level of carbon and other greenhouse gasses into the atmosphere. Again accord to Aboriginal Carbon Foundation Website "there are now some 78 savanna fire projects across Northern Australia that had been approved by the Clean Energy Regulator. 

So this is important to note that this methodology has also been adopted by pastoralist and other land holders now the majority of the projects are run by pastoralist across northern Australia. Why? well for the simple reason that it provides an alternative income stream and it makes sense as long as you have the vegetation within the rainfall zone they shown that they can benefit from this approach as well. It is also important to recognise that these types of projects have produced small business, employment, training skill development, governance as a few outcomes that have benefited land holders. 'The WALFA project, and its successors, delivers improved livelihoods for Indigenous Australians in remote areas where income generation options are extremely limited' (Lipsett-More et al 2018)

However it is important to also recognise that while there are economic outcomes the benefits to individuals, community and culture has also been immeasurable. People having the ability to be on country conducting an activity as their ancestor would have done before them. Fire practitioner from the Waddeken Ranger Dean Yirabuk explained that "Fire is, and has always been, the most important tool that Aboriginal people in Arnhem Land have utilised for managing their country (Yibarbuk et al. 2001)". 

While the Key points from Savanna fire and carbon forum Feb 27th and 28th 2018 outlined that;

• "Positive environmental, social and cultural outcomes from Indigenous fire management projects across northern Australia were repeatedly emphasised as the core benefits. Market based income is seen as an opportunity to facilitate these benefits but not the primary reason why people are doing this work.
• The importance of respecting Indigenous knowledge and aspirations requires the use of a ‘both-ways’ approaches, which includes mixing scientific and traditional knowledges and practices, having aligned goals, and looking for the same outcomes.”

Ansell and Swain (2018) further explain that "the strength is fire management as a mechanism to get people back out on country, fire walks, camps, and a land management practice that multiple generations have interest in". 

So the benefits of this practice can be seen economically, socially, culturally and environmentally. Importantly this is a key demonstration of how a traditional knowledge system can form the bases for a scientific methodology that not only has changed peoples lives of those employed to do this work in northern Australia; it has impacted globally through the reduction of green house gases. 

I want to acknowledge the work of Rowan Foley CEO of the Aboriginal Carbon Foundation and his foresight to provide a mechanism for supporting traditional owners in this fledgling industry. He has had great vision has lead to immeasurable growth in this support. Also to Lisa McMurray for her patient and hardwork in the development of Core Benefits Framework, which can be used to verify those benefits I have outlined above. Also to the rest of the team who are the engine, Lauren Bowyer, Mark Gasson, Shilo Villafore and special mention to Billy Gordon for more information go to https://www.abcfoundation.org.au

I also want to acknowledge those who lead the way in developing this WALFA and ALFA rangers and traditional owners. 

thanks for taking the time to read.

Barry J Hunter

References; 

Aboriginal Carbon Foundation Website 2020

Lipsett-More G.J, Wolff N.H, Game E.T Emissions mitigation opportunities for Savanna Countries from early dry season fire management. https://www.nature.com/articles/s41467-018-04687-7

Ansell J, Evans J, Adjumarllarl Rangers, Arafura Swamp Rangers, Djelk Rangers, Jawoyn Rangers, Mimal Rangers, Numbulwar Numburindi Rangers, Warddeken Rangers, Yirralka Rangers and Yugul Mangi Rangers. Nov 2019 Contemporary Aboriginal savanna burning projects in Arnhem Land: a regional description and analysis of the fire management aspirations of Traditional Owners

Clean Energy Regulator home page  (8th Jan 2020) http://www.cleanenergyregulator.gov.au/ERF/Pages/

Northern Australia Savanna Fire and Carbon report 2018 Melbourne, Vic., Australia)

Ansell J, Swain R (2018) Controbution and Partipaction of Indigenous Fire Projects Within Savanna Burning Industry - Presentation to the  Northern Australia Savanna Fire and Carbon Workshop Feb 2018

Maserini T.N, Readon-Smith K, Griffith G, Apan A, 2016 Carbon Balance and Management in www.CBMjournal.biomedcentral.com

Whitehead PJ, Russell-Smith J, Cooke PM (2009) Fire management futures: new northern directions for environmental and socioeconomic benefit. In ‘Culture, ecology and economy of savanna fire management in northern Australia: rekindling the Wurrk tradition’. (Eds J Russell- Smith, P Whitehead, P Cooke) pp. 379–394. (CSIRO Publishing:

Yibarbuk D, Whitehead PJ, Russell-Smith J, Jackson D, Godjuwa C, Fisher A, Cooke P, Choquenot D, Bowman DMJS (2001) Fire ecology and Aboriginal land management in central Arnhem Land, northern Aus- tralia: a tradition of ecosystem management. Journal of Biogeography 28, 325–343. doi:10.1046/J.1365-2699.2001.00555.X

Where does Indigenous Fire and Land management knowledge fit in the fire debate.

Photo Barry J Hunter

Being someone who has a keen interest in fire management as a land manager, a cultural fire practitioner and rural fire volunteer. The debates raging online under various hashtags of the Australian bush fires have been mesmerising, particularly over the last few days. Indeed it has got me active on Twitter again after being inactive for a few years and also to out this blog together.

Of course as a result of my background through the raging debates, I particular kept an eye out for mentions of Indigenous fire knowledge or land management practices. Upon closer inspection I didn't have to look to far to find a number of mentions. For example in a 10 minute window on Twitter I found tweets from individuals confounded by the lack of credence payed to Indigenous knowledge as it applies to fire and land management, or how the landscape has suffered as a result of ignoring this knowledge, consequently leading to this situation. 

There where other  similar comments  and as reading these I become compelled provide and interpretation as means of having some meaning to these points. That key question of what does this mean? Associated with the second questions, would Indigenous knowledge have made a difference if applied in comprehensive manner to the disaster we are witnessing now? Sadly we will never fully know, while not wanting to dodge the second part of the question I  though it would be pertinent t answer the first.  Indeed there are aspects of this questions that we do know, while others we. do not and exploring may help in dissecting in order to find understanding. My task in this was to look at relevant expertise in a variety of fields that have posed this questions and see if there are answers within those views. 

Professor of Environmental Change Biology at the University of Tasmania - David Bowman outlines that there are two 'broad' views relating to Indigenous fire knowledge from the "One, popularised by Tim Flannery, stresses the ecologically disruptive impact of Aboriginal fire use. Flannery argues that that the megafauna extinctions that immediately followed human colonisation in the ice age resulted in a ramping up of fire activity. This then led to the spread of flammable vegetation which now fuels bushfires. The other view, promoted by Bill Gammage, suggests that the biodiverse landscapes that were colonised by the British were the direct product of skilful and sustained fire usage. Bowman goes further to say, "such broad-brush accounts give the impression that the specific details of Aboriginal fire usage are well- known and can be generalised across the entire continent. Sadly this is not the case". 

This view outlined by Professor Bowman clearly shows that there is a body of knowledge there and practices, particularly in northern Australia, however he does argue that this knowledge has been diminished as result of colonisation process. I want to specifically deal with his last sentence later in this article but for now other examples of views on Indigenous knowledge. Importantly,  the reason I put this quote in was to show that there have been some 'considerations' within the science community of the benefit, extent and even the application of Indigenous fire knowledge as a management tool. Does this consideration add up to incorporation as a tool in land management? 

Victor Steffensen labels himself as a Indigenous Fire Practitioner. He has been studying, recording and sharing knowledge on Indigenous fire for good part of 28 years having spent time with Elders who had been kind enough to entrust him with their gift of knowledge. These elders practiced and applied their knowledge in the middle of Cape York in the north of the country. In an article to the Saturday Paper Victor shared with Author Romy Ash that "when he was a young man he lived for 15 years in Laura on Cape York, learning from two elders. He started filming on a camcorder, recording what he describes as an incredibly complex “map of knowledge”. It was here, with the elders, he lit his first fire, illegally. “No one would give us a permit.” He watched the fire do exactly what the elders said it would, and in the coming months after the fire he saw the land renew itself, the return of native grasses, the return of missing animals". Certainly to the question I posed above about including Indigenous knowledge, Victor saw the value of the knowledge and experienced first hand the results when the knowledge was implemented. But was it valued by land management agencies or. though making policy positions on use of fire? There are many parts to the answer to this questions some which your are seeing a result of today.

Peta Marie Standley who has dedicated her time to this (and other broader) question by undertaking a PHD in this subject outlines that "By supporting this methodology the survival of cultural knowledge is ensured through traditional transfer on country within and between communities; providing an Indigenous methodology to inspire communities to engage and develop themselves. It also provides the opportunity to demonstrate and apply traditional practices that have the ability to innovate and contribute to contemporary management solutions; demonstrating the values of traditional knowledge to the broader community." (Standley 2009). In this explanation she is demonstrating that the knowledge can have application more to the point its should be transferred and applied and can innovate through its contribution to contemporary management. 

The Firesticks organisation has over the last few years been established for the specific purpose of finding answers. to these questions this network of Indigenous  land managers haver a particular focus on cultural burning methodology building body of knowledge and changing government  policy focus. https://www.firesticks.org.au 

They have develop a management planning kit that incorporates consultation, habitat identification, planing process, though their Fire Planning Guide and Fire Management Template. the initial purpose of this resource was to '...build recognition and awareness of the diversity and complexity of fire in NSW and its intrinsic link to caring for country. Firesticks provides a platform to support landholders to access resources, support and training, advocacy for ongoing funding on a local and national scale, and to share their experiences with others about the work they’re doing. This guide has been developed from our collective experience in working collaboratively with Indigenous Protected Areas (IPAs) and Aboriginal Owned Lands in NSW. The planning process can be adopted by all landholders who have an interest in managing their property for biodiversity and cultural values. We also note that fire is only one tool at our disposal and in tackling many of the land management issues in New South Wales (NSW) it may be wise to use a variety of techniques to achieve the best outcomes" FireSticks (2011).

In short to answer the questions I posed earlier about if Indigenous knowledge has a role to play I hope I haver demonstrated through these few examples that there is a role, though that is up to the reader to further research and interpret on their own. I have the benefit of nearly 30 years of experience in this area and have seen examples or circumstance where knowledge has been integrated into broader management. I say this in a qualified manner, indeed the research that had been undertaken by Peta-Marie Standley and her joint collaborators Dr George Musgrave and Dr Tommy George is one of limited examples that i'm aware of that have been jointly Indigenous lead in terms of Indigenous Fire Knowledge and lead to those to Elders who had shared so much of this knowledge with Victor Steffensen recognised for their knowledge. Some of which is being adopted into management with government agencies. Indigenous knowledge has some of the answers but so does science and the approach being taken by agencies such as rural fires services in all of the states.

Cramer in her 2019 article provides a quote that summaries my thoughts when she quotes Gareth Catt when he says “If we can draw on traditional knowledge [and] science and combine that with contemporary [fire] practice, we can have a really positive effect on broad areas of the landscape, which are otherwise being completely neglected,”. 

Back to the question of incorporation of knowledge, I think I have demonstrated through these examples, importantly I don't want to deal with the broader question of would it had made a difference, that one is an emotive and indeed deals with to many "what ifs". Suffice to say that as we move on past this stage the repercussions relating to management of land will have substantially more focus in order to prevent this happening again. I won't deal with the broader questions about coordination of the myriad of management jurisdictions and approaches I only want to add that the question of Indigenous Knowledge incorporation into the management approach needs to be considered, deliberate and relevant. they need to find the appropriate people and bring out a voice to what some like Victor have been saying for a long time. There needs to be real commitment and real outcomes in order to ensure what we are seeing today is not repeated. 

I know some maybe saying that this is a northern Australia thing where some Aboriginals  have been continuously burning for millennia. Though this is not the case  Cramer (2019) Points out that "The rekindling of traditional fire practice is not just happening in the remote landscapes of the center and north of Australia. In the more populated and rural states in the south and east, Indigenous communities are coming together to revive their traditional fire knowledge, despite generations of their ancestors being prevented from practicing it.". 

The Firesticks organsation have taken the National indigenous Fire Workshops national over the past few years, the last two have been held in Nowra in NSW and Barmah Forest on the Murray River border of Victoria and NSW. This has shown a steady increase in the level of Cultural Fire Practitioners growing in the southern states. Consequently there have been a distinct uptake on the involvement of Government Agencies in these workshops and this involvement has seen commitments from government to these causes. Certainly the Department of Environment Land Water Planning in Victoria and Rural Fires made significant commitment and involvement to the Barmah fire workshops in 2019. So to the Rural Fire service NSW and NSW Parks and WildLife to the Nowra Fire workshop in 2018. So there has been some change in government involvement. 

It is on this note that I want to revisit the comment from Professor Bowman (2016) "such broad-brush accounts give the impression that the specific details of Aboriginal fire usage are well- known and can be generalised across the entire continent. Sadly this is not the case". There is a body of knowledge, it is known and it is shared and it is growing. Yes this knowledge may have been held by a few but it is being shared. 

Over there past few years I have attended a number of the Cape York and National Indigenous Fire Workshops and I have witness this knowledge being applied and shared, and not just in Indigenous communities but. wide range of fire practitioners. I have worked in and attended a number Carbon farming lead workshops where in closing I will use the words of a great cultural fire Practitioner Dean Yirabuk when he commented on the benefits of being people together to talk fire across northern Australia at a workshop in 2016 in Darwin. Dean outlines  that”Forums like this, sharing ideas between our own people, working out ways happening round the country, good to see southern people coming in sharing information, we have come a long way with our traditional practices, a key element of how country is being looked after, it is a tool that should still be carried on, even though parks put knowledge for burning country, we over-ride it because fire is the only tool for making health of our land, our environment, our people. Great to meet, good to catch up again with you guys, we are going forward.”Dean Yibarbuk, Warddeken Land Management in Robinson et al. 2016. 

I also people to click on the video link below to some additional information that some may find interesting.

Thanks for taking the time to read, much appreciated.

The 13th National Indigenous Fire Workshop will be held on my traditional country near Cairns in June 2020. Please keep an eye on this blog space and https://www.firesticks.org.au for further information.

Barry J Hunter

https://vimeo.com/270076279 

References 

Bowman D 2016 in the Conversation - Aboriginal Fire Management - part of the solution to destructive bush fires. Pub February 23 2016 
https://www.dumbofeather.com/conversations/victor-steffensen-listens-to-the-land/

Cramer V, 2019 Climate Change is Fueling wild fires around the world. Can Indigenous Knwloldge Help Us manage them. https://ensia.com/features/indigenous-knowledge-wildfires-australia/

FireSticks https://www.firesticks.org.au - Fire Planning Guide and Fire Management Template. 

Robinson et.al 2016 Report on the Indigenous Fire knowledge and Fire Management Forum - Building Practical Experiences Darwin Northern territory 9th 10th February 2016

Standly P, 2009 TKRP KTFMRP “The Importance of Campfires to Effective Conservation Communication”

Land Management Planning capacity and expectations at a community level

Earlier this year i had the privilege of assisting the Bana Mindilji Aboriginal Corporation with action planning exercise for their country. The planning looked at their aspiration to manage their country and to develop a future for their people using the resources of the land and their culture.

The Bana Mindilji Corporation is a representative of Bama (people) of the hinterland area near Wujal Wujal north of the Daintree in North Queensland. They are Kuku Yalanji speaking people of the rainforest. They are made up of committed family groups that are high on aspirations and dreams but low on resources and capitol for the realisation of their aspirations.

It is from these position that many groups such as the Bana Mindilji start, their key aspirations as in all cases, is to look after country, to have a presence, to ensure culture is passed on to younger generations and importantly to share this with visitors to their country.

They realise the opportunities that exist within their country. It is on the verge of well known coastal tourist route that flows between the Daintree in the south to the Cooktown to the north. Importantly they realise the obligation that they have to look after their country and their role within this.

I want to use my experiences with Bana Mindilji to paint a picture of how it is for so many groups who want to play a role in looking after their country. Like so many groups the major issues they face is the demand for ongoing resources. Having the ability to constantly draw in the critical resources to maintain this role is the key aspect of the ongoing struggle. And for many groups such as this, it is a struggle. A struggle to maintain relationships and in some cases partnerships with governments at all levels, to meet the financial requirements and expectations that they set upon themselves are also major challenges.

They have some good people involved, however this is sometimes problematic, as it is these few people that carry the workload and as a result the expectations as well. These few people have skills and abilities and are able to meet the demands of such roles they take on. And the problem is that they often take on these roles in voluntary capacities. they still have to live and provide for their families and more often then not they are successful in these roles in mainstream jobs. What they do for their mobs is time they sacrifice themselves. Maintaining and keeping good people in community is a major issue. We all need to live and may need to move in order to find employment to do so. Move away from country and away from involvement in the broader community aspirations to look after country can often disjoint momentum.

Government has many regulations and there are key aspects of legislation that affect peoples aspirations to look after country. Maintaining this relationship is ongoing. Having the skills and experiences and foresight to manoeuvre through these process is a skill on its own and can take a fair amount of time, resources and energy.

Internal governance is another factor that also requires certain amount of attention. The cloud of "black politics" often hovers in the background and is dependant on good policies and communications. If left unattended this can cause major disruptions to the directs the groups is moving towards.

Skills and maintaining skills are only as good as the resources to apply them. Often it has been the case where Aboriginal people had been trained in things they may not have direct relevance to their aspirations and there is no ability to apply these well earned and often well meant training programs. I remember in a forum years ago and elderly Aboriginal man made the point that comment that "he had been on more courses then Greg Norman, yet still no job at the end". Again good planning and policies are the key to this.

Applying skills in the workplace and building safe and sound systems for work plan implementation is critical also. Leadership within the group and building capacity around planning policies and governance is a major component of this implementation.

The planning exercise with the Bana Mindilji Corporation (and as mentioned many other groups) covered many of these aspects. They clearly understand that meeting their aspirations they need to make these key components it is a matter of twining these components together to what meets the need of that particular group. Timing, resources, support and guidance from other stakeholders are the glues that bind it together.

It is the struggle and the way in which these groups deal with these issues that can present some learnings. My hope one day is to be a part of seeing these types of groups succeed and reach and then maintain their directions.

So these blogs are just about covering some areas of interest in the area of Aboriginal land management and cultural heritage. I'm a consultant that works with Aboriginal groups in land and cultural heritage management planning. For more info on me please feel free to visit my webpage www.djarnda.com.au . My aim with blogs will be about covering areas of interest and expressing my views around this.There will be more blogs and opinions offered and more in-depth look at specific issues, trends and developments.Thanks for taking the time to read and hope my opinions are valuable.

Looking after our cultural heritage, some thoughts on mining and heritage.

Earlier this week I read and Australian Geographic article titled "Is mining trampling on Aboriginal culture?". The article raised a number of points and outlined by Indigenous academic Dr Jillian Marsh comments that laws aimed at protecting Indigenous sacred sites where generally toothless.

She goes on further to say that the people who benefit from it are the ones with the knowledge and the information and there rest are left out and disempowered. (Martin 2011).

There is not much with this statement that i don't disagree with. However there are aspects of these statements that i think don't show an understanding of the full picture. I have seen these issues from different sides of the equation, as someone who worked in the mining industry, as someone who worked in government and assessed cultural heritage in terms of development, as an academic studying these points of views, and as a traditional owner.  I'm not writing this to make a judgement call or saying that my views on these issues are more right then wrong but to point out the different aspects.

So starting with the statement that laws aimed at protecting Indigenous heritage are "toothless".

Certainly while there has been some improvement in Queensland by the enacting of the Aboriginal Heritage act 2003. This act replaced the old Cultural Records 1987 Act. My first job in government as an Aboriginal Cultural heritage trainee in the old Department of Environment and Heritage, was to enforce this piece legislation and to manage the listing of Aboriginal sites on the cultural heritage register. At this time much of the identification, assessment, management and final say on the value of heritage was left up to mostly non-Aboriginal Cultural heritage managers. Most of these archaeologist by training.

That was over 20 years ago. Things have changed, Aboriginal people have more of a say in regards to identification, assessment and management of their cultural heritage. For a start the very toothless Cultural records act had been replaced in 2003 by the Aboriginal heritage act. This act is somewhat of an improvement it gives a more inclusive say to Aboriginal people in Qld on the assessment and management of their heritage. And certainly Aboriginal peoples rights and understanding of rights in regards to native title, land and cultural heritage have changed in that time. Within this Aboriginal people questioned their custodianship and owners of their own cultural heritage. Smith (1995) argues that stewardship of the Aboriginal past became and important issue in Aboriginal criticisms about the relevance of archaeological research to Aboriginal people. And the apparent lack of respect afforded to Aboriginal people. She goes on further to outline that "The processual scientific discourse in Australia was both influenced by and influential in the development of cultural heritage as a social and political problem in Australia during the 1960s and 1970s. Archaeological discourse during this period also began to emphasise archaeologist as spokespersons and stewards for 'vanishing' Aboriginal populations and their 'lost' ties to material culture"(Smith:95).

The mining boom had brought these issues out in the public in a major way. While researching for this post i found about forty headlines from different sources that ran along the theme of Aboriginal culture threatened by big miners.

In regards to mining, the debate around cultural heritage has become entwined with the debate around native title an rights to benefits. I have seen in my experience in the mining industry heritage used as a tool of leverage more perceived benefits. What this means is that rights issue is used in the same emotive way over heritage. This does complicate the way heritage is valued. For instance I have seen objectivity of cultural material. Let me provide an example, stone artefact's become so valuable that according to traditional owners that stone reflects everything about their culture even their very existence. Stone artefact's are tangible things that provide evidence of people connection to country. But yet sometimes they are emotively used to as a means of connecting people to country. The importance of the rock is not the rock itself it is the information, the technology used, the fact that it provides evidence of how that country was used. Where the rock is found in the landscape and how it may have got there. All of those pieces of information are valuable. Yet I have seen how that rock has become a symbol of culture. For me it is not the rock that the importance should be placed on. It is the information it provides and how this fits in with the stories of the country, it reinforces the knowledge and it is that knowledge that is the connection to country. Not some rock, but again this is my own personal view.

But there are deeper intrinsic matters that are prevalent in my argument that i will not get into here. Particularly that I have not read enough or understand enough to comment deeper and offer more then my personal opinion. Those intrinsic matters are the fabric of identity and how heritage have ingrained into the politics of Aboriginal affairs.

However back to mining and Aboriginal heritage, yes we are aware of the negatives, heritage being destroyed. Process that some traditional owners maybe feel they have been left out of. Site have been destroyed without consent or even knowledge of traditional owners. But there are mining companies that take cultural heritage serious and are aware of the consequences and impacts upon business. This is one thing that i was not aware of before entering the mining industry. Seeing it from the companies point of view. Mining business take an adverse risk approach to management. If heritage process are not followed then this could potentially mean stop work orders. Stop orders hurt production. Many companies in the industry see it from this point of view. Those that don't soon learn the hard way how this can affect the bottom line. this is not to say that there are still cowboys out there. Or in turn that some company employees may not take it as seriously as their management.

One of the key point I want to outline that has not been mentioned is the fact that mining and exploration activities have increased the archaeological picture in Australia. The benefits to the understanding has been greatly enhanced because of the level of activities that have occurred in remote areas that may not have had any previous or proposed future cultural heritage assessment. Where a farmer who is not required to undertake any cultural heritage study has been replaced by mining companies that are required to consider cultural heritage.

I guess the greatest benefits to Aboriginal people has been the tangible levels of employment that have come out of their activities. In this case I'm talking of the direct employment of Aboriginal traditional owners to identify, record and manage their cultural heritage. I know from experience that these kinds of activities where greatly welcomed by field officers when employed to be out walking on country. They also enjoyed their work and it provided them with access to country. Many that i worked with commented that they felt good working and walking on country. The skills and qualification allowed a number of cultural heritage field officers to pick up jobs on the mine sites in various roles. Professor Langton (2012) outlined in the Australian  this need not be the case and later referred to benefits for indigenous people in the Pilbara where she said some 3000 Aborigines were employed as a direct result of the mining industry.

"Mining companies and indigenous parties have found cause to develop trust arrangements to serve the purpose of local wealth funds," she said.

So while there are negatives it is clearly shown that there had also been employment of Aboriginal people, skills and qualifications gained. 

So these blogs are just about covering some areas of interest in the area of Aboriginal land management and cultural heritage. I'm a consultant that works with Aboriginal groups in land and cultural heritage management planning. For more info on me please feel free to visit my webpage www.djarnda.com.au . My aim with blogs will be about covering areas of interest and expressing my views around this.

There will be more blogs and opinions offered and more in-depth look at specific issues, trends and developments.

Thanks for taking the time to read and hope my opinions are valuable.

References

Is mining trampling on Aboriginal culture? BY LISA MARTIN/AAP WITH AG STAFF |

• APRIL 20, 2011 found at http://www.australiangeographic.com.au/news/2011/04/is-mining-trampling-on-aboriginal-culture/

http://www.theaustralian.com.au/national-affairs/indigenous/marcia-langton-says-3000-aborigines-are-employed-as-a-direct-result-of-the-mining-industry/story-fn9hm1pm-1226529265338

Mikinnon-Dodd Colin 2011 "Indigneous Sacrifice for Miners Gain"

found at http://www.abc.net.au/indigenous/stories/s3274867.htm

Smith, Laura Jane, 1995 Archaeological Theory and The Politics of Cultural Heritage. 

Where is Looking after country at? A quick snapshot of Aboriginal approach to land management today.

On a professional basis I have been involved in looking after country activities for long time. Some 24 years, if i have to offer a time frame. But way before that, my aspirations as a child where always to be employed as some kind of Ranger or land manager, playing a role in looking after my country.

The Barron River which flows through a little town called Kuranda, located in the Cairns hinterland in far north Queensland, was where i spent my formative years. Growing up fishing, swimming camping, on that river gave me a healthy respect for country and the amazing adventures to be had and incredible things to be found. Importantly it also spiked a curiosity for knowledge. Knowledge about my country, the special places, the ecosystems, the flora and fauna and how my people used that country.

This has not changed i still hold these aspiration and still want to be employed in someway that allows me to play a role in looking after country. Whether playing a role in planning or managing natural resource or recoding cultural heritage or the variety of other roles in NRM or natural resource management.

On my father side I'm a descendant of the Djabugay people, I have had the privilege of learning many things about my peoples culture and connection to land. And it is this a value or connection that i know many Aboriginal people all around Australia speak of. They hold that value they same as i do. The connection to country, the aspirations to look after country, the drive to play some role in looking after their country and culture.

Over my twenty something.. years involved in land, natural and cultural resource management i have seen a evolution of what looking after country is about. Many people involved with Aboriginal communities in "looking after country" activities would know that those aspirations i spoke of are near the top of the priority list. However its the evolution i have witness is the involvement of Aboriginal people in a wide range of NRM activities, that i like to cover within this blog.

Particularly i mean that in the early days of my involvement i saw that the priority amongst Aboriginal people was about looking after cultural heritage sites and places of significances. While these are important i think the focus has now shifted to include things such as flora and fauna and special ecosystems.

Like many things, this change has happened gradually and not over night.

There are different reasons for this evolving. I guess Aboriginal people realising themselves that all parts of country and culture are important. The influence from western science and its focus on particular and specific areas of NRM. And indeed the science community engaging more with Aboriginal people and seeing the benefits of Aboriginal knowledge systems, and more importantly the benefits of working with Aboriginal people who are located on country and want to be involved.

This is good this means that the there is a wider range of NRM focus and implementation and as a result of this knowledge and skills grow. In the past we would have had Aboriginal rangers looking after an artefact scatters, now days we have Aboriginal rangers looking after specific species of fauna or involved in research such as turtle nesting and tagging. Conducting surveys of ecosystems, busing country in management of carbon.

This variety in Aboriginal is good and the way of the future. Looking after country should be about this inclusive and broad range approach to NRM. It also needs to be about develop and recognising the broader skill and experiences that are developing amongst Aboriginal Land managers.

So this as the first of my blogs, was just about covering some areas of interest in the area of Aboriginal land management. I'm a consultant that works with Aboriginal groups in land and cultural heritage management planning. For more info on me please feel free to visit my webpage www.djarnda.com.au . My aim with blogs will be about covering areas of interest and expressing my views around this.
There will be more blogs and opinions offered and more in-depth look at specific issues, trends and developments.

Thanks for taking the time to read and hope my opinions are valuable.