In Australia, Indigenous people contest the idea that any place, land, sea or sky, can be undisturbed wilderness; everywhere has a story and a cultural context. Aboriginal land management is conceptualised as 'Caring for Country', where Country is home; cared for in the proper way, it is 'quiet'. By contrast, land, sea or sky that is uncared for, where forms of traditional custodianship have been disrupted and denied access, is 'wild', without songs and ceremonies (Rose 1996, 19). 'Country', as an IUCN cultural value, underpins a great diversity of management regimes in Australia, from state-owned national parks to Indigenous lands, owned under freehold or native title. Indigenous Protected Areas comprise 44.6 per cent of the National Reserve System not including Aboriginal owned and jointly managed national parks and other co-management arrangements. This chapter examines Indigenous participation in the Australian conservation estate with a focus on Aboriginal owned and jointly managed national parks in New South Wales, and the caring of land for cultural imperatives as well as biodiversity conservation outcomes. A first-hand account of Aboriginal land management from the Chairperson of the Board of Mutawintji National Park, Warlpa Kutijika Thompson, explores the relationship of Aboriginal Owners to the conservation estate, reinforced through the relational values of Aboriginal land management and through the power of storytelling.
This chapter examines Indigenous participation in the Australian conservation estate with a focus on Aboriginal owned and jointly managed national parks in New South Wales, and the caring of land for cultural imperatives as well as biodiversity conservation outcomes. Aboriginal land management is conceptualised as ‘Caring for Country’, where Country is home; cared for in the proper way, it is ‘quiet’. Aboriginal owned and jointly managed national parks also make a significant, if more modest contribution to the National Reserve System. The pastoralists displaced the Aboriginal owners during the 1870s. Bullets, disease and dispersal greatly diminished the Aboriginal population of the area. The rent that’s paid by the State to the Aboriginal Owners of Mawintjis is paid into three accounts; one of them is land purchase; the other one is for seeding and the third for community development.

This chapter explores the history of reconciliation in Australia, the policy framework, obstacles and achievements. It draws on the experience of Julie Collins of Reconciliation in Action at Myall Creek and in the work of the community arts organisation, Beyond Empathy and also shares the experiences of Warlpa Kutjika Thompson, a Wiimpatja, from the western district of NSW. I (Julie) have been collaborating with Warlpa Kutjika Thompson on this chapter on Australian reconciliation and other projects, in an attempt to share power and perspective. Our collaboration has led to many interesting discussions that have deepened my understanding of the complexity of what needs to happen for reconciliation to occur.