Australia’s Stock Route Network: 2. Representation of fertile landscapes

The Stock Route Network (SRN) of New South Wales (NSW) and Queensland is a large‐scale system of predominantly roadside remnant vegetation, which was established in the 1800s to allow livestock to be moved. Proposed changes to the management of the SRN could result in some portions of it being sold to private landholders, or subjected to long‐term set‐stocking. This may have potentially negative impacts on some of the values of the SRN. One key feature of the SRN is that it covers low‐lying parts of the landscape, which are poorly protected by national parks. To quantify this, we specifically analysed a 41 million hectare portion of the SRN which transects the NSW ‘wheat‐sheep belt’, characterising its representation of woody vegetation cover and topography, and contrasting this with the National Reserve System. Our analysis revealed that 55% of stock routes occur in low‐lying valley portions of the landscape, compared with only 6% of the National Reserve System. The SRN supports a wide range of vegetation types and, unlike the National Reserve System, is not biased towards heavily forested areas. White Box‐Yellow Box‐Blakeley’s Red Gum woodland, which is listed as critically endangered by the Australian Government, was recorded in 803 (or 17.5%) of the 4575 stock routes in our data set. In contrast, only 10 of the 335 reserves within our spatial study region are known to support small occurrences of this community. Our findings suggest that the protection of the SRN and National Reserve System together may fulfil the ‘representation’ goal of systematic conservation planning far better than the National Reserve System on its own. Future research should quantify which stock routes in particular should receive priority for protection.     

Putting indigenous conservation policy into practice delivers biodiversity and cultural benefits

In the midst of global species loss, Indigenous languages and culture are experiencing similar declines. Current international policies and programs advocate the involvement of local and Indigenous people in sustaining biodiversity and culture, but the anticipated benefits are not always realized or assessed. This paper draws on three objectives of current international and Australian policy to explore the biological and cultural benefits of a collaborative cross-cultural biodiversity project of Indigenous rangers and university ecologists in remote northern Australia. Policies promoting blends of biological and cultural conservation from International to national scale share the following objectives: (1) involve Indigenous Peoples in biodiversity conservation; (2) maintain and develop Indigenous knowledge and culture; and (3) recognize and promote Indigenous natural and cultural resource management and traditional knowledge. This paper reflects on the project benefits in the context of these objectives, with the aim of informing future policy and program development. Biodiversity benefits of the cross-cultural project included new public records for a relatively poorly known but species rich area that are being used to inform local Indigenous land management, as well as specimens and tissue samples with which to explore the genetic diversity and evolutionary history of the region. Cultural benefits included compiling a local field guide that contains ten different languages and engaging young people to facilitate intergenerational transfer of threatened traditional knowledge. Promotion of the work at local to national fora addressed the third objective and enhanced Indigenous involvement. We demonstrate that top-down policy directives can be implemented to deliver on-ground mutual benefits for science and Indigenous communities.     

Distinguished lecture: Native title—Implications for Australian senses of place and belonging

Can native title, across remote, rural and urban settings, complement and overlap with current and future Australian senses of belonging? This is to explore a form of cultural coexistence that is potentially in tension with a sharp and mutually exclusive categorical distinction between those who embrace Indigenous identity and others. Can such cultural coexistence reinforce legal and economic achievements of land justice for the Indigenous minority yet also contribute to rich senses of place and belonging across the broader Australian society? While anthropology as a social science has a substantial and important practical research role in negotiations for, and outcomes of, particular native title claims, a further challenge is understanding the extent to which post‐claim coexisting identities and interests might enrich Australia's trajectory in resolving legacies of colonialism.     

Indigenous Cultural and Natural Resources Management and Mobility in Arnhem Land,Northern Australia

Many programmes formally engage Australian Indigenous people in land and sea management to provide environmental services. There are also many Indigenous people who ‘look after country’ without rewards or payment because of cultural obligations. We investigated how Indigenous peoples’ mobility in and around two communities (Maningrida and Ngukurr) is affected by their formal or informal engagement in cultural and natural resource management (CNRM). Understanding factors that influence peoples’ mobility is important if essential services are to be provided to communities efficiently. We found that those providing formal CNRM were significantly less likely to stay away from settlements than those ‘looking after their country’ without payment or reward. Paying Indigenous people to engage with markets for CNRM through carbon farming or payments for environmental services (PES) schemes may alter traditional activities and reduce mobility, particularly movements away from communities that extend the time spent overnight on country. This could have both environmental and social consequences that could be managed through greater opportunities for people to engage in formal CNRM while living away from communities and greater recognition of the centrality of culture to all Indigenous CNRM, formal or otherwise.     

Tackling ‘ghost nets’: Local solutions to a global issue in northern Australia

Summary We describe the inception and development of the Carpentaria Ghost Nets Programme, located across the Gulf of Carpentaria, which spans north Queensland and the Northern Territory. The program has grown from a small grass‐roots idea addressing issues around marine debris to become an internationally acknowledged project headed by the Northern Gulf Resource Management Group. This program, involving more than 18 Indigenous communities and over 90 Indigenous rangers, has become a way of building bridges across cultures and communities for a shared, common interest in land and sea protection. By incorporating traditional values and approaches to managing an international issue at a local scale, we have worked with local communities to increase pride and ownership on country whilst providing transferrable job skills. Success of this program ultimately depends upon the continued active engagements of the Indigenous communities and ranger groups. The project aims to address the fundamental issue of tackling the ghost nets problem at its source through cross‐cultural interactions between rangers and fishermen, increasing public, political and economic awareness, and ultimately reducing the incidental and intentional loss of fishing nets that act as ghost nets and result in tremendous biological, cultural and economic impacts. By putting in place long term management measures to ensure monitoring efforts, we can track ghost net debris arrival and changes through time, providing information to policy and cultural changes at regional and international scales.     

Conservation planning and Indigenous governance in Australia's Indigenous Protected Areas

Indigenous Protected Areas (IPAs) recognize that “country” constitutes land and waters that have enduring cultural, social, and economic linkages for Aboriginal and Torres Strait Islander peoples that extend over millennia, and which are critical to sustainable Indigenous futures. Within Australia's conservation system, IPAs become part of the National Reserve System (NRS) when Indigenous peoples voluntarily announce their intention to manage “country,” in accordance with their law, custom, and culture, and consistently with national and international conservation guidelines. The NRS requirement is that land is managed “in perpetuity” which highlights a potential tension between with the conservation goals and the voluntary character of IPAs. Ecological restoration in IPAs also raises contested ideas about what is “natural,” the relevant “baseline” for restoration, and what are the objectives to be achieved—ecological or cultural sustainability? Experience from Healthy Country Planning in IPAs indicates that restoration of traditional owner decision‐making, as well as respectful use and valuing community knowledge, is central to the sustainability of outcomes. Ecological restoration is most effectively achieved by restoring governance processes that support Indigenous peoples given the inseparability of cultural, social, economic, and ecological objectives.     

Developing collaborative marine turtle monitoring in the Kimberley region of northern Australia

Contemporary land and sea management – driven by community‐based planning and informed by traditional and local knowledge and scientific research – can significantly improve both biodiversity and cultural outcomes. Here, we describe the context and process of developing a boat‐based survey approach to marine turtle monitoring by Indigenous rangers using a collaborative partnership model that supports Traditional Owner aspirations and conservation objectives.     

Building International Indigenous People’s Partnerships for Community-Driven Health Initiatives

In this article we present an international Indigenous people’s partnership project co-led by two Indigenous communities, Musqueam (Coast Salish, Canada) and Totoras (Quichua, Ecuador), as a community-driven health initiative. The Musqueam-Totoras partnership includes Indigenous organizations, universities, international agencies, government, and nongovernmental organizations to address Indigenous health concerns in both communities. Our collaborative approach provides a framework to (a) increase the development expertise of Indigenous people internationally, (b) increase skills among all participants, and (c) facilitate Indigenous knowledge mobilization and translation to promote cultural continuity. This international Indigenous people’s partnership between north and south reflects the diversity and commonalities of Indigenous knowledge, contributes to cultural revitalization, and minimizes the impact of assimilation, technology, and globalization. Indigenous people’s partnerships contribute to self-determination, which is a prerequisite to the building and maintenance of healthy communities and the promotion of social justice. The exchange of Indigenous knowledge upholds Indigenous values of respect, reciprocity, relevance, and responsibility. Given the history of colonization and the negligence of governments in the exercising of these values with respect to Indigenous communities, this contemporary exchange among Indigenous people in the Americas serves to reclaim these values and practices. International cooperation empowering Indigenous people and other marginalized groups has become fundamental for their advancement and participation in globalized economies. An international Indigenous people’s partnership provides opportunities for sharing cultural, historical, social, environmental, and economic factors impacting Indigenous health. These partnerships also create beneficial learning experiences in community-based participatory research and community-driven health initiatives, provide culturally sensitive research ethics frameworks, increase capacity building, and address basic human needs identified by participating communities.     

Collaborative research partnerships inform monitoring and management of aquatic ecosystems by Indigenous rangers

Aquatic ecosystems are critical to the long-term viability and vibrancy of communities and economies across northern Australia. In a region that supports significant cultural and ecological water values, partnerships between Indigenous and non-Indigenous stakeholders can benefit aquatic ecosystem management. We present, as a case study from the Kimberley region of Western Australia, a collaborative research program that successfully documented Indigenous and Western Scientific knowledge of remote wetlands, using a variety of field-based activities, questionnaires, interviews and workshops. The sharing of knowledge between Indigenous and non-Indigenous research partners facilitated a comprehensive understanding of ecosystem values, threats, processes, management priorities and aspirations. These formed the basis of a management plan and monitoring tools, designed to build the capacity of an Indigenous ranger group to engage in research, monitoring and management of wetlands. The project provides a useful example of the benefits of collaborations in the context of remote-area management where local communities are responsible for environmental management and monitoring, such as is the case in northern Australia and presumably other areas of the world.     

For the Love of Dog: The Human–Dog Bond in Rural and Remote Australian Indigenous Communities

ABSTRACT

The nature of the human–animal bond in contemporary Australian Indigenous communities is little researched, but it is essential to understand this bond in order to develop much needed appropriate animal health and management practices. A semi-structured interview format was used to elicit information on attitudes to dogs in seven Australian Indigenous communities. This explored the importance of dogs to the community and to the individual, and the balance between the positives and negatives of having dogs in the communities, with particular reference to improving dog and community health and welfare. Theme analysis of the semi-structured interview responses (n = 137) revealed a variety of attitudes to dogs within the communities. A strong theme was the importance of dogs at a community level. Many of the reasons given for the importance of dogs in the community were based on traditional cultural values or beliefs. These included dogs being necessary to guard people at night from spirits, and as part of the kin system. Further, the cultural practice of “pay-back” for wrong-doing included wrong-doing directed at dogs in all communities, even the most westernized. Occurring simultaneously with these positive attitudes, the poor health and overpopulation of dogs in the community was acknowledged and the negative effects on people's lives recognized. However, the value of the dogs to the community meant that shooting dogs without consent or poisoning them were not seen as appropriate solutions to overpopulation. Many people were prepared to euthanize some of their dogs (via an overdose of barbiturate) or have them undergo sterilization surgery. Thus, contrary to appearances from a Western perspective, the traditional Indigenous human–dog bond was found to be strong, and thus must be taken into account in developing appropriate and sustainable animal health and management practices.     

Linking Human and Ecosystem Health: The Benefits of Community Involvement in Conservation Groups

This study explored the health, well-being, and social capital benefits gained by community members who are involved in the management of land for conservation in six rural communities across Victoria. A total of 102 people participated in the study (64 males; 38 females) comprising 51 members of a community-based land management group and 51 controls matched by age and gender. Mixed methods were employed, including the use of an adapted version of Buckner’s (1988) Community Cohesion Scale. The results indicate that involvement in the management of land for conservation may contribute to both the health and well-being of members, and to the social capital of the local community. The members of the land management groups rated their general health higher, reported visiting the doctor less often, felt safer in the local community, and utilized the skills that they have acquired in their lifetime more frequently than the control participants. Male members reported the highest level of general health, and the greatest satisfaction with daily activities. Members also reported a greater sense of belonging to the local community and a greater willingness to work toward improving their community than their control counterparts. Of equal importance is evidence that involvement in voluntary conservation work constitutes a means of building social capital in rural communities which may help reduce some of the negative aspects of rural life.     

Indigenous Peoples’ Interest in Wildlife-Based Enterprises in the Northern Territory,Australia

Despite high levels of poverty in Indigenous Australian communities, workforce participation is low for the few jobs available. Our research showed that, in contrast, there was a high level of interest in involvement in wildlife-based industries. Young men were particularly interested in animal-based industries whereas involvement in plant-based industries was more likely among middle-aged people of both sexes. People who had employment as land and sea managers (‘rangers’) were more likely than others to express interest in enterprise involvement. Importantly the level and type of interest differed between communities, reflecting differences in history and culture. The results, which are the first documentation of a quantitative analysis of Australian Indigenous peoples’ interest in wildlife-based enterprises, suggest that this is considered far more desirable than involvement in other types of work that might be available. It also suggests that any programmes facilitating such enterprises need to be tailored to the community for which they are being designed.     

Caring for Country,a Form of Bureaucratic Participation. Conservation,Development, and Neoliberalism in Indigenous Australia

‘Conservation-as-development’ policies are increasingly implemented for and by Indigenous peoples across the world. In particular, such policies have been introduced and adopted in many Indigenous communities of northern Australia since the 1990s. In this context, the transnational model of community-based natural (and cultural) resource management has produced the ‘ranger system’: a multi-actor, multi-rationale, and multi-level system articulated around job opportunities in the domain of ‘caring for country’. In this paper, I explore how the ranger system reflects and extends a process of neoliberal bureaucratisation into Indigenous communities, and to what extent this process can be described as a form of ‘bureaucratic participation’. I argue that the notion of ‘bureaucratic participation’ contributes to the investigation of existing entanglements between rationales of empowerment and neoliberal principles in Australia and beyond. My analysis is based on the ethnography of the daily work of the Indigenous rangers operating from a remote community in Arnhem Land in 2009 and 2010. I examine the complex relationships between local practices and bureaucratic requirements imposed by the Australian state at the core of the Indigenous ranger jobs.     

Australian Indigenous Studies: A Question of Discipline

This paper is an early discussion of the ways we are approaching Indigenous Studies in Australian Universities. The focus is on how disciplinary and scholarly issues within Indigenous Studies can be interrogated and yet retain the necessary cohesion and solidarity so important to the Indigenous struggle. The paper contrasts Indigenous Studies pursued by Indigenous scholars to other disciplinary perspectives in the academy. Categories such as the Indigenous community and Indigenous knowledge are problematised, not to dissolve them, but to explore productive avenues. I identify one of the problems that Indigenous studies faces as resisting the tendency to perpetuate an enclave within the academy whose purpose is to reflect back an impoverished and codified representation of Indigenous culture to the communities that are its source. On the other hand, there is danger also in the necessary engagement with other disciplines on their own terms. My suggestion is that we see ourselves mapping our understanding of our particular Indigenous experiences upon a terrain intersected by the pathways, both of other Indigenous experiences, and of the non‐Indigenous academic disciplines. My intention is to stimulate some thought among Indigenous academics and scholars about the future possibilities of Australian Indigenous Studies as a field of endeavour.     

The economic value of environmental services on indigenous-held lands in Australia

Australians could be willing to pay from $878m to $2b per year for Indigenous people to provide environmental services. This is up to 50 times the amount currently invested by government. This result was derived from a nationwide survey that included a choice experiment in which 70% of the 927 respondents were willing to contribute to a conservation fund that directly pays Indigenous people to carry out conservation activities. Of these the highest values were found for benefits that are likely to improve biodiversity outcomes, carbon emission reductions and improved recreational values. Of the activities that could be undertaken to provide the services, feral animal control attracted the highest level of support followed by coastal surveillance, weed control and fire management. Respondents' decisions to pay were not greatly influenced by the additional social benefits that can arise for Indigenous people spending time on country and providing the services, although there was approval for reduced welfare payments that might arise.     

Strongyloides stercoralis: Systematic Review of Barriers to Controlling Strongyloidiasis for Australian Indigenous Communities

Background

Strongyloides stercoralis infects human hosts mainly through skin contact with contaminated soil. The result is strongyloidiasis, a parasitic disease, with a unique cycle of auto-infection causing a variety of symptoms and signs, with possible fatality from hyper-infection. Australian Indigenous community members, often living in rural and remote settings, are exposed to and infected with S. stercoralis. The aim of this review is to determine barriers to control of strongyloidiasis. The purpose is to contribute to the development of initiatives for prevention, early detection and effective treatment of strongyloidiasis.

Methodology/Principle Findings

Systematic search reviewing research published 2012 and earlier was conducted. Research articles discussing aspects of strongyloidiasis, context of infection and overall health in Indigenous Australians were reviewed. Based on the PRISMA statement, the systematic search of health databases, Academic Search Premier, Informit, Medline, PubMed, AMED, CINAHL, Health Source Nursing and Academic was conducted. Key search terms included strongyloidiasis, Indigenous, Australia, health, and community. 340 articles were retrieved with 16 original research articles published between 1969 and 2006 meeting criteria. Review found barriers to control defined across three key themes, (1) health status, (2) socioeconomic status, and (3) health care literacy and procedures.

Conclusions/Significance

This study identifies five points of intervention: (1) develop reporting protocols between health care system and communities; (2) test all Indigenous Australian patients, immunocompromised patients and those exposed to areas with S. stercoralis; (3) health professionals require detailed information on strongyloidiasis and potential for exposure to Indigenous Australian people; (4) to establish testing and treatment initiatives within communities; and (5) to measure and report prevalence rates specific to communities and to act with initiatives based on these results. By defining barriers to control of strongyloidiasis in Australian Indigenous people, improved outcomes of prevention, treatment of strongyloidiasis and increased health overall are attainable.     

Understanding Yurok traditional ecological knowledge and wildlife management

Indigenous communities have often been marginalized in the sciences through research approaches that are not inclusive of their cultures and histories. The term traditional ecological knowledge (TEK) has entered the discourse in wildlife management and conservation; however, there can be challenges in cross-cultural communication and conceptualizations of TEK when working between Western and Indigenous paradigms. Indigenous research methodologies (IRM) is an area of scholarship intended to build ethically and culturally appropriate ways to conduct research with Indigenous communities. I implemented 7 tenets of IRM in research to explore the conceptualization of TEK and wildlife management with the Yurok Tribe of California, USA. After conducting semi-structured interviews with 20 Yurok community members from 2011 to 2013, I conducted emergent analysis and present 5 themes from the interviews related to phases of time, the conceptualization of Yurok TEK, and views on wildlife management through the Yurok cultural lens. This research may be helpful to wildlife biologists, students, academics, and others who are interested in IRM and culturally sensitive wildlife research with Indigenous communities. By bridging concepts from Indigenous studies, wildlife management, and human dimensions of wildlife, this work may serve as a nascent trajectory that creates more inclusive space for Indigenous peoples and worldviews in The Wildlife Society and other scientific disciplines.     

Optimizing carbon storage and biodiversity protection in tropical agricultural landscapes

With the rapidly expanding ecological footprint of agriculture, the design of farmed landscapes will play an increasingly important role for both carbon storage and biodiversity protection. Carbon and biodiversity can be enhanced by integrating natural habitats into agricultural lands, but a key question is whether benefits are maximized by including many small features throughout the landscape (‘land‐sharing’ agriculture) or a few large contiguous blocks alongside intensive farmland (‘land‐sparing’ agriculture). In this study, we are the first to integrate carbon storage alongside multi‐taxa biodiversity assessments to compare land‐sparing and land‐sharing frameworks. We do so by sampling carbon stocks and biodiversity (birds and dung beetles) in landscapes containing agriculture and forest within the Colombian Chocó‐Andes, a zone of high global conservation priority. We show that woodland fragments embedded within a matrix of cattle pasture hold less carbon per unit area than contiguous primary or advanced secondary forests (>15 years). Farmland sites also support less diverse bird and dung beetle communities than contiguous forests, even when farmland retains high levels of woodland habitat cover. Landscape simulations based on these data suggest that land‐sparing strategies would be more beneficial for both carbon storage and biodiversity than land‐sharing strategies across a range of production levels. Biodiversity benefits of land‐sparing are predicted to be similar whether spared lands protect primary or advanced secondary forests, owing to the close similarity of bird and dung beetle communities between the two forest classes. Land‐sparing schemes that encourage the protection and regeneration of natural forest blocks thus provide a synergy between carbon and biodiversity conservation, and represent a promising strategy for reducing the negative impacts of agriculture on tropical ecosystems. However, further studies examining a wider range of ecosystem services will be necessary to fully understand the links between land‐allocation strategies and long‐term ecosystem service provision.     

The Uunguu Monitoring and Evaluation Committee: Intercultural Governance of a Land and Sea Management Programme in the Kimberley,Australia

The importance of Indigenous peoples’ and their ancestral estates for the maintenance and protection of biodiversity, ecosystem function, threatened species and cultural diversity is clear. Due to their nature, processes and tools to measure the impact of intercultural Indigenous land and sea management partnerships need to be innovative and adaptable. In 2015, the Wunambal Gaambera Healthy Country Plan reached its mid‐point, which triggered an evaluation to enable adaptive management through the assessment of effectiveness. The evaluation was used to appraise the need for adaptation, contribute to the evidence base for healthy Country, and to report on achievements. The Uunguu Monitoring and Evaluation Committee, an innovative, intercultural and interdisciplinary body, and their collaborators adopted a multiple evidence‐based approach to enable an enriched picture. This committee has successfully integrated western scientific and local Indigenous knowledge for adaptive management by embodying the principles of co‐production. The Uunguu Monitoring and Evaluation Committee model outlines a way of doing knowledge integration from the bottom up which, given the significance of the cultural and natural diversity of the Indigenous estate, makes a valuable contribution to the global community of practitioners attempting to use diverse knowledges for better management of biodiversity, ecosystems, threatened species and cultural traditions.     

Arts integration in rural Minnesota: A collaborative arts integration framework

In this article, we demonstrate that arts integration holds unique promise and benefits for helping rural teachers to provide more equitable arts opportunities for their students. These benefits include: professional network development in the service of both curricular development for arts integration and connecting teachers who often work in isolation; additional funding to allow for collaborative planning; and introduction to arts experiences and cultural resources for use in arts-integrated unit planning and implementation. We describe the Perpich Arts Integration Project—an innovative, state-funded program centered on a Collaborative Arts Integration Framework in three rural regions of Minnesota. Then, through data collected via a three-year longitudinal program documentation and evaluation, we describe several themes that we have identified about the implementation of arts integration in rural schools. Finally, we will describe a series of considerations and implications for rural schools seeking to implement such a program in the future.