AAP Image/Supplied by DFES, Evan Collis – Cultural burning practices can clear out flammable plant materials that lead to bushfires.
Floods, fires and droughts in Australia devastate lives, destroy wildlife and damage property. These disasters also cost billions of dollars through loss of agricultural and economic productivity, environmental vitality and costs to mental health. People are looking for long-term solutions from politicians and researchers.
For tens of thousands of years, First Nations people have addressed changing weather on this continent and successfully applied their knowledges to land management. Their knowledge and contribution deserve full recognition.
To this end, our new research argues Australian researchers must recognise the value of First Nations people to find new and more effective ways to tackle climate and environment problems.
Climate change needs to be addressed
Graeme Samuel’s independent review of federal environment law in 2020 found Australia’s natural places were in clear and serious decline. The review called for long-term strategies, including those that “respect and harness the knowledge of Indigenous Australians to better inform how the environment is managed”.
We teach Indigenous perspectives across a range of disciplines. These approaches promote recognition of the inextricable links between humans and their environment.
This way of thinking can bring a sense of environmental responsibility and accountability. This could lead to new approaches to problems such as climate change and natural disasters.
In southeast Australia, climate change over the past century has resulted in weather patterns that increase the likelihood of bushfires.
At the same time, non-Indigenous land management practices, including those that prevent cultural burn-off practices, have increased the amount of flammable plant material, sometimes resulting in more intense bushfires.
Photographer Matthew Abbott drove 4,300 miles one way to capture how the fire-control methods of Australia's Aboriginal people are teaching the world how to deal with disaster and climate change https://t.co/mqEq4Phsri
— National Geographic (@NatGeo) April 11, 2022
In another example, scientists recognised the accuracy of Indigenous knowledges about bird fire-spreading behaviour and collaborated with Traditional Owners to gather evidence of this. The scientists documented certain bird species deliberately spreading fires by picking up burning sticks and dropping them in unburnt areas to drive out prey. Understanding this phenomenon has allowed scientists to better understand the spread of controlled fires, and informed regional fire management policy.
Such examples of academic-Indigenous collaboration are not limited only to fire management.
Indigenous knowledge-holders provide expertise on grassland management and drought resilience to farmers in order to improve sustainability through regenerative land management.
Cultural losses will continue if we do nothing
The cultural cost of not valuing the global relevance of Indigenous knowledges was highlighted by the destruction of caves in Juukan Gorge in May 2020. This loss of global heritage was not only catastrophic to Indigenous Traditional Owners. Anthropologists and archaeologists viewed the incident as desecration and detrimental to future research of the site’s deep history.
The Samuel review recommended Indigenous cultural heritage be better protected by legislation. However, the Western Australian government recently passed legislation that still enables the destruction of cultural heritage sites.
In creating collaborative ways forward in research, scholars can be role models in appreciating and engaging with Indigenous perspectives and knowledge.
This approach can be utilised by broader society, including political decisions about land management.
Learning to respect Indigenous cultures strengthens our social, economic, and environmental resilience. In working with Indigenous people, we are likely to extend our time on our planet, and support continued practices of the oldest living human cultures on Earth.
This article is the result of a collaboration between:
Darren Garvey receives funding from the ARC (Discovery Indigenous Project).
Eyal Gringart receives funding from Hall & Prior Aged Care Group; Curtin University of Technology; Department of Health Western Australia; Constable Care Child Safety Foundation ; Australian Government New Colombo Plan Mobility Programs. He works fo Edith Cowan University.
Ken Hayward is affiliated with the Australian Archaeology Association on the National Executive Committee as the Indigenous Officer. A member of South West Aboriginal Land & Sea Council – Wagyl Kaip Southern Noongar Regional Corporation. Director Hope Community Services.
Maryanne Macdonald does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.