Co-motion: Making space to care for country

Muller, Samantha

doi:10.1016/j.geoforum.2014.04.011

Cited by 46 publications

(57 citation statements)

References 26 publications

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“…That is, making a shift from learning about the natural world to learning from and within the natural world based on a Yolŋu worldview. Berkes has described this 'synergizing' as a process of bringing into dialogue different ontological knowledge systems (Berkes, 2009) whilst others have termed it 'weaving' (Bartlett et al, 2012) or 'co-motion' (Muller, 2014).…”

Section: Discussionmentioning

confidence: 99%

Mixing Waters: A Cross Cultural Approach to Developing Guidelines for Fishers and Boaters in the Dhimurru Indigenous Protected Area, Australia

Verschuuren¹,

Zylstra²,

Yunupingu³

et al. 2015

PARKS

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Historically, contemporary conservation approaches were less concerned with and informed about indigenous management and governance practices. In particular, the intangible cultural, spiritual and sacred values that are an integral part of indigenous ontologies were poorly www.iucn.org/parks www.iucn.org/parks ABSTRACT This article demonstrates the importance of indigenous ontologies in cross-cultural or 'both ways' coastal conservation management of the Dhimurru Indigenous Protected Area in north east Arnhem Land, Australia. In this action research, selected Yolŋu individuals identified concerns regarding recreational fishing and boating practices of non-Yolŋu. Yolŋu engaged in a discussion of the issues and the subsequent formulation of indigenous management responses. This led to the development of locally relevant guidelines for fishers and boaters with potentially broader applications in other Indigenous Protected Areas and beyond. We explore the 'both ways' approach adopted by the Dhimurru Aboriginal Corporation that guides collaboration between Yolŋu and non-Yolŋu. We illustrate how the approach facilitates indigenous ontologies to co-create conservation approaches together with contemporary conservation efforts informed by Western science. We further explore the disjunctures and synergies between the two and argue that these mix and can be compatible as part of the 'both ways' approach. In learning from this action research, we reflect on the process of cross-cultural learning and the role of researchers in the cross-cultural coproduction of knowledge and the formulation of guidelines for fishers and boaters.

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Section: Discussionmentioning

confidence: 99%

Mixing Waters: A Cross Cultural Approach to Developing Guidelines for Fishers and Boaters in the Dhimurru Indigenous Protected Area, Australia

Verschuuren¹,

Zylstra²,

Yunupingu³

et al. 2015

PARKS

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“…Indigenous Nations, adequately resourced, are able to build their own capacity to engage in the complexities of the rapidly evolving water management realm. Indigenous nations want to see an engagement across epistemologies and ontologies, the sharing of whole world views and institutional insights, rather than a oneway removal of Indigenous knowledge from its context and insertion of it into a mainstream framework (see Muller 2012Muller , 2014. Engaging with Indigenous epistemologies and ontologies as the cultural anchors of Indigenous political authority can inherently change the overarching framework for natural resource management and provide new insight into sustainability (Berkes 1999, Armitage et al 2010, Dolan et al 2015, Rigney et al 2015.…”

Section: Indigenous Engagement In Water Management In Australiamentioning

confidence: 99%

A new direction for water management? Indigenous nation building as a strategy for river health

Hemming¹,

Rigney²,

Muller³

et al. 2017

E&S

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ABSTRACT. Indigenous involvement in Australian water management is conventionally driven by a top-down approach by nonIndigenous government agencies, that asks "how do we engage Indigenous people?" and has culminated in the ineffective "consult" and "service delivery" processes evident in mainstream water management planning. This is a hopeful paper that identifies the critical importance of a "nation-based" approach for effective Indigenous engagement in water planning and policy through the work undertaken by the Ngarrindjeri Regional Authority (NRA) in the Murray Futures program. The NRA is an Indigenous government in the "settled-south" of Australia. Over past decades, the NRA has developed a range of political technologies that act as tools for redeveloping Ngarrindjeri Nationhood after colonial disempowerment and dispossession. These tools enable better collaboration with nonIndigenous governments, especially in natural resource management policy and practice. In turn, this has better enabled the NRA to exercise a decision-making and planning authority over the lands and waters in its jurisdiction, therefore, more effectively exercising its ongoing duty of care as Country. This paper presents a case study of the Sugar Shack Complex Management Plan, codeveloped by the NRA and the South Australian Government in 2015, to demonstrate the benefits that accrue when Indigenous nations are resourced as authorities responsible for reframing water management and planning approaches to facilitate the equitable collaboration of Indigenous and nonIndigenous worldviews. As a marker of the success of this strategy, the Ngarrindjeri Yarluwar-Ruwe Program, in partnership with the South Australian government, recently won the Australian Riverprize 2015 for delivering excellence in Australian river management. The Ngarrindjeri "Vision for Country" quoted above encapsulates the Ngarrindjeri philosophy of being (Ruwe/Ruwar) at the center of Ngarrindjeri innovations in water management. Its ancient but radical message has far-reaching implications for Australian water planning. Originally developed as part of the whole-of-country strategy expressed in the Ngarrindjeri Nation Yarluwar-Ruwe Plan (Ngarrindjeri Nation 2007), it asserts a sovereign vision for healthy Ngarrindjeri country, based on valuing Ngarrindjeri lifeways, values, and knowledge. Ngarrindjeri country is in the "settled south" of Australia, at the end of the iconic River Murray (Murrundi), the longest river in Australia and third longest navigable river in the world.Freshwater flows through the Murray-Darling system into Ngarrindjeri lands are, for Ngarrindjeri, the life blood of the living body of Murrundi. The mouth of the Murray and its nearby region is a place of great spiritual and cultural significance known and formally registered as the "Meeting of the Waters" where the salt and fresh waters mix. For Ngarrindjeri, the reproduction of wellbeing is inextricably linked to interconnectivity, estuarine mixing, and the overall health of Murrundi as a living bod...

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“…Lane, 2002;Walsh and Mitchell, 2002;Ens and McDonald, 2012). Muller's work (Muller, 2003(Muller, , 2008(Muller, , 2012(Muller, , 2014) offers a window on the utility of Country as a term in environmental management systems, while Rose (Rose, 1988(Rose, , 1996(Rose, , 1999(Rose, , 2004Muir et al, 2010), Graham (Graham, 1999), Weir (Weir, 2009(Weir, , 2012 and others offer insights into the mobilisation of Country as an important trope in Indigenous thinking in Australia. Drawing on this literature in the Australian context, it has been argued that 'the outcome of natural disasters is often mediated by the unnatural disaster of colonial and post-colonial state policies and practices' (Howitt et al, 2012: 48).…”

Section: The Idea Of Country In Indigenous Australiamentioning

confidence: 99%

The idea of ‘Country’: Reframing post‐disaster recovery in Indigenous Taiwan settings

Hsu

Howitt

Chieh

2014

Asia Pacific Viewpoint

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Co-motion: Making space to care for country

Cited by 46 publications

References 26 publications

Mixing Waters: A Cross Cultural Approach to Developing Guidelines for Fishers and Boaters in the Dhimurru Indigenous Protected Area, Australia

Mixing Waters: A Cross Cultural Approach to Developing Guidelines for Fishers and Boaters in the Dhimurru Indigenous Protected Area, Australia

A new direction for water management? Indigenous nation building as a strategy for river health

The idea of ‘Country’: Reframing post‐disaster recovery in Indigenous Taiwan settings

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