How Dreaming and Indigenous ancestral stories are central to nature conservation: Perspectives from Walalkara Indigenous Protected Area, Australia

Abstract

Summary Nature conservation in both theory and practice is increasingly looking to understand different knowledge systems, including Indigenous worldviews, to achieve complementary conservation and socio‐cultural goals. Here, we share stories from one of the longest running Indigenous Protected Areas (IPAs), Walalkara IPA, by Langaliki Robin, daughter of the founders of the IPA, who reflected on her parents’ lessons about how Tjukurpa (Dreaming Law) is essential for conservation. Grounded theory analysis of her interview identified the importance of Tjukurpa and the role of Langaliki’s parents, particularly her father Tjilpi Robin Kankapankatja in the establishment of the IPA. Tjukurpa was asserted as a core cultural knowledge system that provides Indigenous people with motivation, strength and well‐being, allowing them to maintain access to Country and work cross‐culturally. Tjukurpa influenced the initial declaration, roads and physical layout of the protected area and continues to guide the daily work activities of IPA rangers. According to Langaliki, the key to maintaining strong people and Country is to pass on cultural knowledge and Tjukurpa from generation to generation, especially to younger people. This research suggested that by knowing who the key knowledge holders are, respecting that Tjukurpa exists without being privy to the details, and continuing multi‐generational access to Country, conservation programmes that embrace Indigenous ways of knowing and doing can achieve successful outcomes for nature conservation and Indigenous well‐being.

Monitoring and evaluation of Indigenous Land and Sea Management: An Indigenous‐led approach in the Arafura Swamp, northern Australia

“…This reflects growing recognition of Indigenous monitoring tools in ILSM, including sensory narratives (Cameron 2022) and renewal of ancestral stories (Robin et al . 2022). Such practices do not only provide knowledge to evaluate ILSM but also contribute to key goals, including cultural heritage, threatened species protection and intergenerational knowledge transfer (e.g.…”

“…The Balpara Camp and the Hunter-Gatherer Survey methods are rooted in Bi and Yolŋu practices of caring for Countryincluding firestick burning, following songlines and hunting and gatheringthrough which knowledge is generated and shared. This reflects growing recognition of Indigenous monitoring tools in ILSM, including sensory narratives (Cameron 2022) and renewal of ancestral stories (Robin et al 2022). Such practices do not only provide knowledge to evaluate ILSM but also contribute to key goals, including cultural heritage, threatened species protection and intergenerational knowledge transfer (e.g.…”

“…sovereignty and self-determination and from the renewal of Indigenous methodologies and management practices around the world (Artelle et al 2019). Indigenous resurgence is increasingly recognised as crucial for conservation outcomes (Robin et al 2022). In Australia, Indigenous-led M&E has been supported by policy shifts away from 'deficit discourse' towards strengths-based approaches that build the capacities of non-Indigenous people to recognise Indigenous leadership (Howitt et al 2013).…”

“…Indigenous resurgence is increasingly recognised as crucial for conservation outcomes (Robin et al . 2022). In Australia, Indigenous‐led M&E has been supported by policy shifts away from ‘deficit discourse’ towards strengths‐based approaches that build the capacities of non‐Indigenous people to recognise Indigenous leadership (Howitt et al .…”

The importance of stories in wildlife management

“…In conservation and restoration sectors, storytelling has not yet been fully recognised as an important and effective technique for engaging behaviour-changing pathways (but see Robin et al 2022, for a significant exception). Yet Redford et al (2012) remind academics of the importance of stories in studying those sectors:…”