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Hotel booking sites actually make it hard to get cheap deals, but there’s a way around it

<a href="https://theconversation.com/profiles/peter-martin-682709">Peter Martin</a>, <a href="https://theconversation.com/institutions/crawford-school-of-public-policy-australian-national-university-3292">Crawford School of Public Policy, Australian National University</a> Booking a place to stay on holidays has become a reflex action. The first thing many of us do is open a site such as <a href="https://www.wotif.com/">Wotif</a>, <a href="https://au.hotels.com/?locale=en_AU">Hotels.com</a> or <a href="https://www.trivago.com.au/">trivago</a> (all of which are these days owned by the US firm <a href="https://www.accc.gov.au/media-release/accc-will-not-oppose-expedia%E2%80%99s-proposed-acquisition-of-wotif">Expedia</a>), or their only big competitor, <a href="https://www.booking.com/">Booking.com</a> from the Netherlands. Checking what rooms are available – anywhere – is wonderfully easy, as is booking, at what usually seems to be the lowest available price. But Australia’s Assistant Competition Minister Andrew Leigh is concerned there might be a reason the price seems to be the lowest available. It might be an <a href="https://ministers.treasury.gov.au/ministers/andrew-leigh-2022/media-releases/supporting-tourism-and-accommodation-providers-set-their">agreement not to compete</a>, or the fear of reprisals against hotel owners who offer better prices. <h2>Agreements to not compete</h2> Leigh has asked the treasury to investigate, and if that’s what it finds, it may be the booking sites have the perverse effect of keeping prices high, especially when the substantial fees they charge hotels are taken into account. For now, the treasury is seeking information. It has set a deadline of <a href="https://treasury.gov.au/consultation/c2022-338978">January 6</a> for hotel operators and booking sites to tell it: <ul> <li> the typical fees charged by online booking platforms </li> <li> the details of any agreements not to compete on price </li> <li> whether hotels that try to compete get ranked lower on booking sites. </li> </ul> What’s likely to come out of it is a ban on so-called price-parity clauses that prevent discounting, or a ban on “algorithmic punishment,” whereby hotels that do discount get pushed way down the rankings on the sites. But in the meantime, there are things we can do to get better prices, and they’ll help more broadly, as I’ll explain. <h2>Flight Centre precedent</h2> <figure class="align-right zoomable"></figure> Back in 2018, in a case that went all the way to the High Court, the Australian Competition and Consumer Commission (ACCC) forced <a href="https://www.accc.gov.au/media-release/flight-centre-ordered-to-pay-125-million-in-penalties">Flight Centre</a> to pay a penalty of A$12.5 million for attempting to induce airlines not to undercut it on ticket prices. That the ACCC eventually won the case might be an indication price-parity clauses are already illegal under Australian law. But it’s a difficult law to enforce. This is why the treasury is considering special legislation of the kind in force in France, Austria, Italy and Belgium. The ACCC has known for some time that Expedia and Booking.com have included clauses in their contracts preventing hotels offering the same room for any less than they do, even directly. Rather than take the big two to court, in 2016 the ACCC “reached agreement” with them to delete the clauses that prevented hotels offering better deals <a href="https://www.accc.gov.au/media-release/expedia-and-bookingcom-agree-to-reinvigorate-price-competition-by-amending-contracts-with-australian-hotels">face-to-face</a>. <h2>The concession that conceded little</h2> From then on, hotels were able to offer better deals than the sites over the phone or in person, but not on their own websites. Given we are less and less likely to walk in off the street or even use the phone to book a hotel, it wasn’t much of a concession. Then, in 2019, with the Commission under renewed pressure from hotel owners for another investigation, Expedia (but not Booking.com) reportedly <a href="https://www.smartcompany.com.au/business-advice/competition/expedia-allow-hotels-undercut-prices-online/">waived</a> the rest of the clauses, giving hotel owners the apparent freedom to advertise cheaper prices wherever they liked including on their own sites without fear of retribution. Except several appear to fear retribution, and very few seem to have jumped at the opportunity. <h2>Algorithmic punishment</h2> An Expedia spokesman gave an indication of what might be in store when he was quoted as saying a hotel that undercut Expedia might “find itself ranked <a href="https://www.smartcompany.com.au/business-advice/competition/expedia-allow-hotels-undercut-prices-online/">below its competitors</a>, just as it would if it had worse reviews or fewer high-quality pictures of its property”. Being ranked at the bottom of a site is much the same as not being ranked at all, something Leigh refers to as “algorithmic punishment”. It’s not at all clear the present law prevents it, which is why Leigh is open to the idea of legislating against it. Although you and I may not often think about what hotels are paying to be booked through sites such as Wotif and Booking.com, and although what’s charged to the hotel isn’t publicised, it appeard to be a large chunk of the cost of providing the room. One figure quoted is <a href="https://www.smartcompany.com.au/industries/tourism/online-travel-booking-fed-up-small-businesses-call-accc-action/">20%</a>. Leigh says hotel owners have told him the fees are in the “<a href="https://ministers.treasury.gov.au/ministers/andrew-leigh-2022/transcripts/interview-geraldine-doogue-abc-saturday-extra">double digits</a>”, something he says is quite a lot when you consider the sites don’t need to clean the toilets, change the sheets or help on the front desk. <h2>‘Chokepoint capitalism’</h2> What this seems to mean (the treasury will find out) is almost all bookings are more expensive than they need to be because firms that sit at the “<a href="https://theconversation.com/chokepoint-capitalism-why-well-all-lose-unless-we-stop-amazon-spotify-and-other-platforms-squeezing-cash-from-creators-194069">chokepoint</a>” between buyers and sellers are squeezing sellers. A hotel could always abandon the sites and offer much cheaper prices, but for a while – perhaps forever – it will be much harder to find. In their defence, the operators of the platforms might say they need to get the best offers from hotels in order to make it worthwhile for the operators to invest in their sites, an argument the treasury is inviting them to put. In the meantime, with some hotels reluctant to put their best rates on their websites, but with them perfectly able to offer better rates over the phone, there’s a fairly simple way we can all get a better deal – and help fix the broader problem by weight of numbers. If we look up the best deal wherever we want online, and then phone and ask for a better one (or a better room), we might well find we get it. We might be saving the owner a lot of money. Leigh reckons the more we do ring up, the more the sites might feel pressure to discount their own fees, helping bring prices down even before he starts to think about writing legislation.<img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/196460/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /> <a href="https://theconversation.com/profiles/peter-martin-682709">Peter Martin</a>, Visiting Fellow, <a href="https://theconversation.com/institutions/crawford-school-of-public-policy-australian-national-university-3292">Crawford School of Public Policy, Australian National University</a> Image credits: Shutterstock This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/hotel-booking-sites-actually-make-it-hard-to-get-cheap-deals-but-theres-a-way-around-it-196460">original article</a>.

Travel Trouble

‘Dark tourism’ is attracting visitors to war zones and sites of atrocities in Israel and Ukraine. Why?

<a href="https://theconversation.com/profiles/juliet-rogers-333488">Juliet Rogers</a>, <a href="https://theconversation.com/institutions/the-university-of-melbourne-722">The University of Melbourne</a> There is a disturbing trend of people travelling to the sadder places of the world: sites of military attacks, war zones and disasters. Dark tourism is now a phenomenon, with <a href="https://dark-tourism.com/">its own website</a> and dedicated tour guides. People visit these places to mourn, or to remember and honour the dead. But sometimes they just want to look, and sometimes they want to delight in the pain of others. Of course, people have long visited places like the <a href="https://www.auschwitz.org/en/visiting/guided-tours-for-individual-visitors/">Auschwitz-Birkenau</a> Memorial, <a href="https://www.911memorial.org/911-faqs">the site of the Twin Towers</a> destroyed in the 9/11 attacks, <a href="https://www.robben-island.org.za/tour-types/">Robben Island Prison</a>, where Nelson Mandela and others spent many years, and more recently, <a href="https://chernobyl-tour.com/english/">the Chernobyl nuclear power plant</a>. But there are more recent destinations, connected to active wars and aggression. Since the <a href="https://www.newsweek.com/2024/10/11/one-year-hamas-oct-attack-israel-northern-border-1961816.html">Hamas military attacks</a> of October 7 2023, in which around 1,200 people were killed and more than 250 taken hostage, celebrities and tourists have visited the related sites of the Nova music festival and the Nir Oz Kibbutz in Palestine/Israel. The kibbutz tours, guided by former residents, allow people to view and be guided through houses of the dead, to be shown photographs and bullet holes. Sderot, the biggest city targeted by Hamas, is offering <a href="https://apnews.com/article/israel-gaza-hamas-oct-7-tourism-sderot-8b21f590c37fa6780bf9190d6bfb62b7">what it describes as “resilience tours”</a>, connecting tourists with October 7 survivors. Similar places are visited <a href="https://wartours.in.ua/2023/02/25/dark-tourism-in-ukraine/">in Ukraine</a>. The “popular” Donbas war tour, for instance, takes visitors to the front lines of the conflict and offers “a firsthand look at the impact of the war on the local population”, introducing them to displaced locals, soldiers and volunteer fighters. There’s also <a href="https://wartours.in.ua/en/">a Kyiv tour</a>, which takes in destroyed military equipment and what remains of missile strikes. <h2>Solidarity tours</h2> These tours have various names, but <a href="https://touringisrael.com/tour/october-7-solidarity-tour/">one Israeli company</a> calls them “solidarity tours”. The idea of solidarity lessens the presumption of voyeurism, or the accusation of ghoulish enjoyment of pain or suffering. It suggests an affinity with those who have died or those who have lost loved ones. But solidarity is a political affiliation too. These tours are not only therapeutic. They are not only about “bearing witness”, as many guides and visitors attest. They are also about solidarity with the struggle. What is this struggle? Genocide scholar Dirk Moses <a href="https://www.bostonreview.net/articles/more-than-genocide/">has written thoughtfully</a> on this after October 7. Colonial states seek not just security, but “permanent security”. This makes them hyper-defensive of their borders. Israel was created as a nation <a href="https://www.pbs.org/wgbh/americanexperience/features/truman-israel/">by the newly formed United Nations</a> in 1947, two years after the end of World War II and in the shadow of the Holocaust: it was an inevitable product of the <a href="https://theconversation.com/a-century-on-the-balfour-declaration-still-shapes-palestinians-everyday-lives-86662">Balfour Declaration</a> (1917) that carved up the Middle East. The creation of the Israeli state turned relationships between Palestinians and Jewish people into borders to navigate and police, producing a line of security to defend. These borders have long been sites of humiliation and denigration toward Palestinians, whose homelands have been now occupied for many generations. Israeli Defense Force soldiers themselves <a href="https://www.breakingthesilence.org.il/testimonies/videos/29690">have spoken passionately</a> about the brutal and arbitrary violence that occurs there, <a href="https://link.springer.com/article/10.1007/s10978-016-9195-y">including “creative punishments”</a>. These were the borders that protected the sites targeted by Hamas. The Nova music festival was five kilometres from one of these borders. For many Israelis, any breach of those borders, any sense of loss of control, courts the terrors of the past. It raises the spectre of the Holocaust: the destruction of European Jewry, the loss of sovereignty over family, home, and over life, the loss of millions of lives, again. For Israel, as for any colonial state, security is a permanent aspiration, in Moses’s terms. The stakes are high. Dark tourism, seen in this light, is not only solidarity with those who have lost loved ones on October 7. It is solidarity with the border, with those who have lost that security. And that loss is profound, traumatic and, at least psychologically, can provoke violent reactions in an effort to have the borders – geographical and psychological – reasserted. <h2>‘I stand with you’</h2> Transitional justice mechanisms such as the truth commissions in <a href="https://www.justice.gov.za/trc/">South Africa</a>, <a href="https://www.usip.org/publications/2002/02/truth-commission-timor-leste-east-timor">Timor Leste</a> and <a href="https://www.usip.org/publications/1983/12/truth-commission-argentina">Argentina</a> apply legal frameworks to heal nations from the trauma of crimes against humanity. These mechanisms are one choice after experiences of mass violence. Ironically, their catchphrase is Nunca Mas (never again), which was the title of the 1984 report by Argentina’s <a href="https://www.usip.org/publications/1983/12/truth-commission-argentina">National Commission on the Dissappeared</a>. Permanent security of the kind Israel is seeking is another choice – and its catchphrase might well be the same. Never again will Israel’s borders be breached, never again will Jewish life be subjected to mass destruction with impunity. This is what solidarity can mean: not only grieving alongside those who have suffered, but attachment to an identity and borders, which are reinforced through participation. “I stand with you” is perhaps what the visits are for. I stand with you on this land, at this time, and perhaps for all time. But stand beside you in what now? In grief, yes. But also in rage, in pain, in vengeance and, for some, in making Israel great again. The hashtag #standwithus accompanies some calls for visits to the October 7 sites, for this form of tourism. It means stand with us at Israel’s border. From there, you can hear the sound of bombs falling: <a href="https://inews.co.uk/news/world/israel-7-october-massacre-sites-dark-draw-tourists-3101715">in Gaza</a>, a place where no solidarity tour will go. Yet. <h2>Memorials, grief and understanding</h2> Dark tourism is not always for those associated with the events. Some people visit sites of disaster and loss because they want to understand the greater sadnesses of the world and its formidable brutalities. Some want to show their respect to others. It’s not dissimilar to visiting memorials. Memorials collate the disparate parts of grief and reflect it as public memory. They offer fragments of historical pain that can be borne in more than one mind, to create a shared reality. In Pretoria, South Africa, a memorial called <a href="https://www.freedompark.co.za/">Freedom Park</a> depicts the names of every person who died in every war fought in South Africa, as well as those South Africans who died in the world wars. The names are written on a wall that circles the park. It is impossibly long and circular, and you cannot measure it with your own stride. It is disorientating and interminable, like grief. In this memorial-metaphor, you are unable to comprehend – and at the same time are awash with – a history of loss, represented by the names. The walls contain you, and then they cannot. Grief and even solidarity is not always about comprehension or containment. Sometimes it is about proximity. Sometimes, it is about sitting with not knowing. Sometimes, it is about solidarity with something that cannot be made sense of. Trauma, psychoanalysis tells us, is an experience of what we cannot assimilate. If you sit in proximity to people and places where traumatic events have happened, you can learn something. If you see the bullet holes at a site of loss, you can comprehend something. But not everything. Bullet holes in a wall are the very definition of a partial story. People visit memorials and sites of loss to learn and to unlearn. Dark tourism has this quality. <h2>Obscenity of understanding</h2> In my field, criminology and trauma studies, we try to understand why people do the violent things they do. Holocaust filmmaker and commentator <a href="https://www.jstor.org/stable/26303924">Claude Lanzmann has said</a> we must not indulge in what he calls the “obscenity of the project of understanding” in relation to Nazi perpetrators of the Holocaust. He regards curiosity about the minds of perpetrators and the rationale for violence as a violence in itself. Of the Holocaust, he says you cannot ask “Why were the Jews killed?”. It is the result that matters. But it is also the reaction that matters. The state of Israel itself – permanent security and its attendant horrors – is part of that reaction. But understanding can influence the reaction to violence, and contribute something to the promise of Never Again. Understanding allows us to hold more than one story in mind. It allows us to do more than <a href="https://www.ochaopt.org/">count the more than 1,200 killed</a> in Israel, or the 41,689 (plus) Palestinians killed in Gaza. Bodies are always more than numbers. But explanation is one thing, justification another. Justification is best left to the courts, international or otherwise, after the violence has ceased. It is hard to hear about dark tourism in Israel/Palestine and in Ukraine and try to understand it. It is hard not to condemn the tourists. But we are quick to condemn at this time – and even quicker to demand others do the same. Perhaps we should not be so righteous, and we should resist the urge to easily condemn, from our homes in what <a href="https://www.mup.com.au/books/after-mabo-paperback-softback">Tim Rowse has called</a> the “ongoing colonial encounter sometimes called ‘Australia’”. Indigenous people here speak of the lack of memorials on this land. But every bordered property is a site for dark tourism in Australia. Dark tourism is the effort to seek out destinations of violence and devastation, but it is not hard to see genocide from our front door in this country.<img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/240119/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /> <a href="https://theconversation.com/profiles/juliet-rogers-333488">Juliet Rogers</a>, Associate Professor Criminology, <a href="https://theconversation.com/institutions/the-university-of-melbourne-722">The University of Melbourne</a> Image credits: Shutterstock This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/dark-tourism-is-attracting-visitors-to-war-zones-and-sites-of-atrocities-in-israel-and-ukraine-why-240119">original article</a>.

Travel Trouble

Readers response: Are there any particular museums or historical sites that have made a lasting impression on you?

When travelling around the world, some museums, attractions and historical sites can have more of a lasting impact than others. We asked our readers if there are any particular places that have had a lasting impression on them while travelling, and the response was overwhelming. Here's what they said. Anne Hare - The Alhambra in Granada, Spain. Absolutely beautiful. Don't miss it! Sandra Beckett - Seemingly little known, but the British Library in London has an absolutely jaw-dropping permanent exhibition of literature. Original handwritten manuscripts from famous authors through the ages. Wonderful for book lovers. Jackie A Morris - St Paul's Cathedral London. Not being one to get into churches, but I went there as my son asked me to. I was in awe, managed the climb to the spire as well. Etched in my memory. Christine Taylor - The Pantheon is certainly up there. Tony Hallam - The Colosseum in Rome. I was in awe knowing i was standing in the place where gladiators had stood and fought 2000 years ago. Pamela Rigby - In Flanders Fields, Ypres, Belgium. Kris White - Killing Fields in Cambodia, chilling and desperately sad. Gayle Morris - Stonehenge and the Cliffs of Moher. George Jamieson - The statue of David in Florence, out of this world!!! Jim Janush - Museo De La Revolución, Havana, Cuba. Margie Buckingham - The Uluṟu rock base at sunset- its eerie silence is unnerving. Steve Gerreyn - Cathedral of Seville. Magnificent. Image credits: Shutterstock

Travel Trouble

Sombre Aussie site tops global list of most unusual abandoned places

Each year, thousands of people travel to famous abandoned buildings and hotspots to explore what were once important landmarks. Some deserted sites are more popular than others, as these ten sites received tens of thousands of visitors each year. Buzludzha, Bulgaria The Buzludzha Monument in central Bulgaria has been dubbed the tenth most famous abandoned place in the world, each year welcoming over 18,000 people. The site was constructed in 1981 and used by the Bulgarian communist government, and was in use until the collapse of the Soviet Union in 1989. Ohio State Reformatory, USA After first opening in 1898, the goal of the Ohio State Reformatory was to truly "reform" and rehabilitate its inmates. The facility was closed in 1990, and each year attracts more than 21,000 visitors. Gereja Ayam, Indonesia The uniquely shaped house of prayer in Central Java continues to be a popular tourist attraction in Indonesia, welcoming more than 50,000 travellers each year. Construction on the church was never completed after work was halted in 2000. Lago di Resia Bell Tower, Italy The 14-century sunken bell tower can be found near the border of Switzerland, emerging from the water from a sunken village where travellers claim they can hear bells tolling, even though there are no bells in the tower. The lonely (and probably haunted) tower receives more than 54,000 tourists each year. Canfranc, Spain The abandoned railway station is located in the Spanish municipality of Canfranc, close to the French border and once was a major hub for cross-border railway traffic. It first opened in 1928, but closed its doors by 1970 before it was reimagined as a hotel. Beelitz Military Hospital, Germany The large hospital complex was first built in 1898 as a sanatorium, but was transformed into a hospital at the beginning of WWI and has been abandoned since 1990. It's understood Hitler was treated here after being wounded in the Battle of Somme, which could be the reason more than 64,000 travellers flock there each year. Eastern State Penitentiary, USA The prison in Philadelphia, Pennsylvania is described as one of the country's most historic prisons and has housed some famous prisoners such as Al Capone. The prison was closed in 1971 and is tagged on social media by more than 79,000 every year. Croix-Rouge, Paris Also known as the Red Cross, this Paris train station has been abandoned since 1939 after France entered WWII. The station was only functional for 16 years, and welcomes more than 95,000 curious travellers each year. Teufelsberg, Germany Teufelsberg was one of the largest listening towers in the world during the Cold war. The site was closed in 1972, but still receives around 128,000 every year. Port Arthur, Australia More than a quarter of a million visitors travel to Port Arthur in Tasmania each year. The site itself was first opened as a timber station in 1830 and is known as a symbol of the country's convict past. Image credits: Shutterstock

International Travel

Tourist arrested for disgusting act at sacred UNESCO World Heritage Site

A tourist has been arrested after he committed this disgusting act on top of the Leshan Giant Buddha, a sacred UNESCO World Heritage Site in China. The man allegedly found a blind spot away from CCTV cameras, climbed over the security fence and on top of the statue. Once he reached the top of the monuments head, he proceeded to pull down his pants and urinate in front of horrified visitors who filmed the act. Security guards quickly removed the unidentified man and handed him over to police, after being informed of his actions. It is reported that the man was taken to a nearby hospital for psychiatric evaluation. The UNESCO World Heritage Site itself is a 71-metre-tall monument, which is considered to be the largest and tallest stone Buddha statue in the world. The Leshan Giant Buddha monument is located in the Sichuan Province of China, and was carved out of a cliff face between 713 and 803 AD. The statue and surrounding Mount Emei Scenic Area have been listed as a UNESCO World Heritage Site since 1996. This act is one of many incidences of tourists behaving badly across the world. In June 2023 a German tourist was detained after <a href="https://www.oversixty.com.au/travel/travel-trouble/tourist-accused-of-causing-over-8-000-in-damages-to-iconic-roman-statue" target="_blank" rel="noopener">climbing up</a> a 16th-century Fountain of Neptune, and was accused of causing over $8,000 in damages to the iconic statue. Prior to that, an Irish tourist landed himself into <a href="https://www.oversixty.com.au/finance/legal/tourist-busted-for-carving-name-into-world-s-most-famous-roman-relic" target="_blank" rel="noopener">trouble in Rome</a> after carving his and his girlfriend's name onto the walls of the Colosseum. Images: News.com.au

Travel Trouble

How traditional Indigenous education helped four lost children survive 40 days in the Amazon jungle

<a href="https://theconversation.com/profiles/eliran-arazi-1447346">Eliran Arazi</a>, <a href="https://theconversation.com/institutions/hebrew-university-of-jerusalem-855">Hebrew University of Jerusalem</a> The discovery and rescue of <a href="https://www.reuters.com/world/americas/four-missing-colombian-children-found-alive-jungle-sources-2023-06-10/">four young Indigenous children</a>, 40 days after the aircraft they were travelling in crashed in the remote Colombian rainforest, was hailed in the international press as a “<a href="https://www.lemonde.fr/en/international/article/2023/06/11/miracle-in-the-jungle-colombia-celebrates-rescue-of-children-lost-in-amazon-rainforest_6030840_4.html">miracle in the jungle</a>”. But as an anthropologist who has spent more than a year living among the Andoque people in the region, <a href="https://www.academia.edu/100474974/Amazonian_visions_of_Visi%C3%B3n_Amazon%C3%ADa_Indigenous_Peoples_perspectives_on_a_forest_conservation_and_climate_programme_in_the_Colombian_Amazon">conducting ethnographic fieldwork</a>, I cannot simply label this as a miraculous event. At least, not a miracle in the conventional sense of the word. Rather, the survival and discovery of these children can be attributed to the profound knowledge of the intricate forest and the adaptive skills passed down through generations by Indigenous people. During the search for the children, I was in contact with Raquel Andoque, an elder maloquera (owner of a ceremonial longhouse), the sister of the children’s great-grandmother. She repeatedly expressed her unwavering belief the children would be found alive, citing the autonomy, astuteness and physical resilience of children in the region. Even before starting elementary school, children in this area accompany their parents and elder relatives in various activities such as gardening, fishing, navigating rivers, hunting and gathering honey and wild fruits. In this way the children acquire practical skills and knowledge, such as those demonstrated by Lesly, Soleiny, Tien and Cristin during their 40-day ordeal. Indigenous children typically learn from an early age how to open paths through dense vegetation, how to tell edible from non-edible fruits. They know how to find potable water, build rain shelters and set animal traps. They can identify animal footprints and scents – and avoid predators such as jaguars and snakes lurking in the woods. Amazonian children typically lack access to the sort of commercialised toys and games that children in the cities grow up with. So they become adept tree climbers and engage in play that teaches them about adult tools made from natural materials, such as oars or axes. This nurtures their understanding of physical activities and helps them learn which plants serve specific purposes. <figure class="align-center "><img src="https://images.theconversation.com/files/532019/original/file-20230614-31-hrdd5z.png?ixlib=rb-1.1.0&q=45&auto=format&w=754&fit=clip" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px" srcset="https://images.theconversation.com/files/532019/original/file-20230614-31-hrdd5z.png?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=450&fit=crop&dpr=1 600w, https://images.theconversation.com/files/532019/original/file-20230614-31-hrdd5z.png?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=450&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/532019/original/file-20230614-31-hrdd5z.png?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=450&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/532019/original/file-20230614-31-hrdd5z.png?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=566&fit=crop&dpr=1 754w, https://images.theconversation.com/files/532019/original/file-20230614-31-hrdd5z.png?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=566&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/532019/original/file-20230614-31-hrdd5z.png?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=566&fit=crop&dpr=3 2262w" alt="A youg girl holding up an insect as her family works alongside" /><figcaption>A local Indigenous girl on an excursion to gather edible larvae. Image courtesy of Eliran Arazi, Author provided</figcaption></figure> Activities that most western children would be shielded from – handling, skinning and butchering game animals, for example – provide invaluable zoology lessons and arguably foster emotional resilience. <h2>Survival skills</h2> When they accompany their parents and relatives on excursions in the jungle, Indigenous children learn how to navigate a forest’s dense vegetation by following the location of the sun in the sky. <figure class="align-left zoomable"><a href="https://images.theconversation.com/files/532012/original/file-20230614-29-ii5s0u.png?ixlib=rb-1.1.0&q=45&auto=format&w=1000&fit=clip"><img src="https://images.theconversation.com/files/532012/original/file-20230614-29-ii5s0u.png?ixlib=rb-1.1.0&q=45&auto=format&w=237&fit=clip" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px" srcset="https://images.theconversation.com/files/532012/original/file-20230614-29-ii5s0u.png?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=551&fit=crop&dpr=1 600w, https://images.theconversation.com/files/532012/original/file-20230614-29-ii5s0u.png?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=551&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/532012/original/file-20230614-29-ii5s0u.png?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=551&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/532012/original/file-20230614-29-ii5s0u.png?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=692&fit=crop&dpr=1 754w, https://images.theconversation.com/files/532012/original/file-20230614-29-ii5s0u.png?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=692&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/532012/original/file-20230614-29-ii5s0u.png?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=692&fit=crop&dpr=3 2262w" alt="Map of the Middle Caqueta region of Colombia." /></a><figcaption>Map showing where in Colombia the four lost children are from. Gadiel Levi, Author provided</figcaption></figure> Since the large rivers in most parts of the Amazon flow in a direction opposite to that of the sun, people can orient themselves towards those main rivers. The trail of footprints and objects left by the four children revealed their general progression towards the Apaporis River, where they may have hoped to be spotted. The children would also have learned from their parents and elders about edible plans and flowers – where they can be found. And also the interrelationship between plants, so that where a certain tree is, you can find mushrooms, or small animals that can be trapped and eaten. <h2>Stories, songs and myths</h2> Knowledge embedded in mythic stories passed down by parents and grandparents is another invaluable resource for navigating the forest. These stories depict animals as fully sentient beings, engaging in seduction, mischief, providing sustenance, or even saving each other’s lives. While these episodes may seem incomprehensible to non-Indigenous audiences, they actually encapsulate the intricate interrelations among the forest’s countless non-human inhabitants. Indigenous knowledge focuses on the interrelationships between humans, plants and animals and how they can come together to preserve the environment and prevent irreversible ecological harm. This sophisticated knowledge has been developed over millennia during which Indigenous people not only adapted to their forest territories but actively shaped them. It is deeply ingrained knowledge that local indigenous people are taught from early childhood so that it becomes second nature to them. It has become part of the culture of cultivating and harvesting crops, something infants and children are introduced to, as well as knowledge of all sort of different food sources and types of bush meat. <h2>Looking after each other</h2> One of the aspects of this “miraculous” story that people in the west have marvelled over is how, after the death of the children’s mother, the 13-year-old Lesly managed to take care of her younger siblings, including Cristin, who was only 11 months old at the time the aircraft went down. <figure class="align-center "><img src="https://images.theconversation.com/files/532007/original/file-20230614-19-7q92j0.jpeg?ixlib=rb-1.1.0&q=45&auto=format&w=754&fit=clip" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px" srcset="https://images.theconversation.com/files/532007/original/file-20230614-19-7q92j0.jpeg?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=450&fit=crop&dpr=1 600w, https://images.theconversation.com/files/532007/original/file-20230614-19-7q92j0.jpeg?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=450&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/532007/original/file-20230614-19-7q92j0.jpeg?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=450&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/532007/original/file-20230614-19-7q92j0.jpeg?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=566&fit=crop&dpr=1 754w, https://images.theconversation.com/files/532007/original/file-20230614-19-7q92j0.jpeg?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=566&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/532007/original/file-20230614-19-7q92j0.jpeg?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=566&fit=crop&dpr=3 2262w" alt="Three Indigenous people in western clothes stood under trees in front of a wide building." /><figcaption>Iris Andoque Macuna with her brother Nestor Andoque and brother-in-law Faustino Fiagama after the two men returned from the search team. Iris Andoque Macuna., Author provided</figcaption></figure> But in Indigenous families, elder sisters are expected to act as surrogate mothers to their younger relatives from an early age. Iris Andoke Macuna, a distant relative of the family, told me: <blockquote> To some whites [non-Indigenous people], it seems like a bad thing that we take our children to work in the garden, and that we let girls carry their brothers and take care of them. But for us, it’s a good thing, our children are independent, this is why Lesly could take care of her brothers during all this time. It toughened her, and she learned what her brothers need. </blockquote> <h2>The spiritual side</h2> For 40 days and nights, while the four children were lost, elders and shamans performed rituals based on traditional beliefs that involve human relationships with entities known as dueños (owners) in Spanish and by various names in native languages (such as i'bo ño̰e, meaning “persons of there” in Andoque). These owners are believed to be the protective spirits of the plants and animals that live in the forests. Children are introduced to these powerful owners in name-giving ceremonies, which ensure that these spirits recognise and acknowledge relationship to the territory and their entitlement to prosper on it. <figure class="align-center "><img src="https://images.theconversation.com/files/531997/original/file-20230614-15389-7c6oly.JPG?ixlib=rb-1.1.0&q=45&auto=format&w=754&fit=clip" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px" srcset="https://images.theconversation.com/files/531997/original/file-20230614-15389-7c6oly.JPG?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=400&fit=crop&dpr=1 600w, https://images.theconversation.com/files/531997/original/file-20230614-15389-7c6oly.JPG?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=400&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/531997/original/file-20230614-15389-7c6oly.JPG?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=400&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/531997/original/file-20230614-15389-7c6oly.JPG?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=503&fit=crop&dpr=1 754w, https://images.theconversation.com/files/531997/original/file-20230614-15389-7c6oly.JPG?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=503&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/531997/original/file-20230614-15389-7c6oly.JPG?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=503&fit=crop&dpr=3 2262w" alt="Woman in pink t-shirt sat on chair inside." /><figcaption>Raquel Andoke, a relative of the missing children and friend of the author. Image courtesy of Eliran Arazi, Author provided</figcaption></figure> During the search for the missing children, elders conducted dialogues and negotiations with these entities in their ceremonial houses (malocas) throughout the <a href="https://www.researchgate.net/figure/Middle-and-Lower-Caqueta-River-region-State-of-Amazonas-Colombia-Map-from_fig1_255580310">Middle Caquetá</a> and in other Indigenous communities that consider the crash site part of their ancestral territory. Raquel explained to me: <blockquote> The shamans communicate with the sacred sites. They offer coca and tobacco to the spirits and say: “Take this and give me my grandchildren back. They are mine, not yours.” </blockquote> These beliefs and practices hold significant meaning for my friends in the Middle Caquetá, who firmly attribute the children’s survival to these spiritual processes rather than the technological means employed by the Colombian army rescue teams. It may be challenging for non-Indigenous people to embrace these traditional ideas. But these beliefs would have instilled in the children the faith and emotional fortitude crucial for persevering in the struggle for survival. And it would have encouraged the Indigenous people searching for them not to give up hope. The children knew that their fate did not lie in dying in the forest, and that their grandparents and shamans would move heaven and earth to bring them back home alive. Regrettably, this traditional knowledge that has enabled Indigenous people to not only survive but thrive in the Amazon for millennia is under threat. Increasing land encroachment for agribusiness, mining, and illicit activities as well as state neglect and interventions without Indigenous consent have left these peoples vulnerable. It is jeopardising the very foundations of life where this knowledge is embedded, the territories that serve as its bedrock, and the people themselves who preserve, develop, and transmit this knowledge. Preserving this invaluable knowledge and the skills that bring miracles to life is imperative. We must not allow them to wither away.<img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/207762/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /> <a href="https://theconversation.com/profiles/eliran-arazi-1447346">Eliran Arazi</a>, PhD researcher in Anthropology, Hebrew University of Jerusalem and the School for Advanced Studies in the Social Sciences (Paris)., <a href="https://theconversation.com/institutions/hebrew-university-of-jerusalem-855">Hebrew University of Jerusalem</a> This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/how-traditional-indigenous-education-helped-four-lost-children-survive-40-days-in-the-amazon-jungle-207762">original article</a>. Images: Getty

Caring

10 amazing abandoned sites around the world

For every perfectly-manicured tourist attraction around the world, there are scores more that haven’t been touched in years, yet still draw thousands of curious thrill-seekers who aren’t afraid of a bit of dust (and maybe a few ghosts!). Take a look at these incredible abandoned places that are definitely worth a visit – but only if you’re game. <ol start="1"> <li>Chateau Miranda, Belgium – an imposing castle built in 1866 but abandoned in 1991 after becoming too expensive to maintain.</li> <li>Kolmanskop, Namibia – a German settlement established in the early 20th century to mine for diamonds, but which has been a ghost town since the ‘50s.</li> <li>Teufelsberg, Germany – the “Devil’s Mountain” is a manmade hill in Berlin created out of rubble from WWII and home to a former US National Security Agency (NSA) listening station.</li> <li>House-Monument of the Bulgaria Communist Party, Bulgaria – it looks like it’s straight out of a sci-fi film, but in its heyday, this structure was the meeting place of communist leaders.</li> <li>Garnet Ghost Town, USA – this remote town in Montana was built to house those rushing to the state during the gold rush, but these days, the mines are empty and so are the houses.</li> <li>Ross Island, India – this British Administrative Centre was abandoned after a serious earthquake in 1941. It now lies in overgrown yet beautiful ruins.</li> <li>Wonderland Amusement Park, China – construction on Beijing’s answer to Disneyland stopped after land disputes, so all that’s left is the surreal shell to a Disney-esque castle.</li> <li>SS Ayrfield, Australia – right in the middle of Homebush Bay lies this floating relic of the past, covered in beautiful greenery.</li> <li>Villa Epecuén, Argentina – from the 1920s to 1985, this Buenos Aires village was a popular tourist destination, after a flood forced both residents and visitors out for good.</li> <li>Gouqi Island, China – on the banks of the Yangtze River lies this beautiful forgotten fishing village, filled with ivy-covered homes reminiscent of old European towns.</li> </ol> Images: Shutterstock

International Travel

6 of the world’s most beautiful (and surreal) landscapes

With unreal colours and dizzying visual tricks, these places look like they have come from a film set. But these amazing landscapes are all real and show the true majesty of nature. Salar de Uyuni, Bolivia The largest salt flat on earth, Salar de Uyuni covers over 10,500 square kilometres near the crest of the Andes. The whole area is covered in salt crusts a few metres thick and there is almost no variation in altitude across the entire surface. The ground and the sky seem to merge into one, creating mind boggling optical illusions and a mirror-like effect across the sparkling surface. There are even hotels made of carved salt blocks, from the walls and floors right through to the furniture. Lavender fields in Provence, France Provence is the world’s largest producer of lavender and each year between June and August you can find endless rows of bushes bursting with bright purple flowers. Drive or cycle along the unofficial “Lavender Highway” – the Plateau de Claparédes – for an endless carpet of lavender fields, with the occasional charming chateau or farmhouse perched within the blooms. Tianzi Mountains, China These eerie peaks look like they belong on the set of Avatar, rising dramatically from narrow bases to over 1,200 metres in the air. A cable car runs to the top giving birds’ eye views over the deep valleys and thundering waterfalls that run down many of the mountains. The area is often covered in clouds, creating a mystical atmosphere and giving the impression that the rocks are floating in a foggy sea. Grand Prismatic Spring, Yellowstone National Park, USA Yellowstone is home to numerous hot springs and gushing geysers, but what sets this one apart is its startling colour pattern. The water radiates out from the centre in bands of blue, green, yellow, orange and red – a pattern that matches the rainbow dispersion of white light through a prism, hence the name. The colours are a result of the pigmented bacteria that live around the edge of the spring and thrive in the 70 degrees Celsius water. Sossusvlei sand dunes, Namibia These remote dunes are said to be the tallest in the world with some rising to almost 400 metres. You can climb them, but the sand is soft and fine as talcum powder so it’s torture on the legs. The surrounding desert is stark and forbidding, and the winds will blow away any footprints almost as soon as they are made. The dunes are best viewed at sunrise or sunset when the red sand seems to glow from within. Lake Hillier, Western Australia This bubblegum pink lake is found on Middle Island off the coast of Esperance and is the most famous of a number of pink lakes found across the state. Scientists are unsure why the water is such a vibrant hue, but speculate that it might be from a dye created by the bacteria that live in the lake’s salt crust. It is most spectacular when seen from above – just a thin strip of lush green vegetation separates it from the blue of the Southern Ocean. Images: Getty

International Travel

Indigenous artist seeking white Australian to donate their “future deceased body” to an art installation

An Indigenous artist has put a call out for Australians of “British descent” to donate their “future deceased body” to an art installation. Nathan Maynard, a well known Palawa artist and playwright, put an advertisement for the unusual request in the weekend edition of The Age newspaper. Maynard signed the bizarre request as a “palawa” artist: one of the terms First Nations people from Tasmania use when referring to themselves. “Palawa artist wanting to find an Australian of British descent who is willing to donate their future deceased body to an art installation,” the notice read. “The work will speak to sacrifice for past sins perpetrated against the palawa. Potential applicants should see this opportunity as an honour.” “The body and memory of the successful applicant will be treated with the utmost respect at all stages of the project.” The call-out was quick to spark backlash when it was reposted on social media, with one writing, “You can’t just obtain bodies for display in newspapers now. This is very bizarre on multiple levels.” Others questioned the legality of the request, with one person writing, “I dunno that this would be legal, tampering with a corpse is a crime! You can donate your body to medical science, but I don’t think this.” Another wrote, “Borderline psychotic, definitely completely illegal.” Despite the criticism, Mr Maynard told Daily Mail Australia that since the notice went to print, he has received half a dozen applications for their body to be used in the installation in November. The artist said if white Australians are upset by the request, they should ask themselves why they didn't have the same reaction to the mass murder of Aboriginal people. “If you’re not an Aboriginal person and you’re upset by this, I think you should ask yourself why you’re not upset that there is still First Nations remains that have been stolen from their people, stolen from their country in institutions all around the world that are still not repatriated to their own communities,” he said. Nathan said the motivation behind his installation revolves around the fact that thousands of First Nations people were killed by colonists, with their remains being sent overseas to be displayed in institutions and museums without a proper ceremony. “So many Aboriginal people's remains are still overseas. People are trying to bring their ancestors home and they are being denied that right,” Mr Maynard said. “Human bodies are very sacred and they should be treated with respect.” “Whitefellas obviously don't know how to handle remains with respect, so I'm going to show them how,” he said. The artwork has already received support from the state-funded Tasmanian Museum and Gallery and the Hobart City Council, which has donated $15,000 to the unusual installation. The artwork has been commissioned to appear as part of an exhibition for the popular Hobart Current biennial exhibition in November 2023. Image credits: Facebook / The Age

Music

Locking up kids has serious mental health impacts and contributes to further reoffending

This article contains information on violence experienced by First Nations young people in the Australian carceral system. There are mentions of racist terms, and this piece also mentions self harm, trauma and suicide. The ABC Four Corners report “<a href="https://www.abc.net.au/news/2022-11-14/locking-up-kids:-australias-failure-to-protect/101652954" target="_blank" rel="noopener">Locking up Kids</a>” detailed the horrific conditions for young Aboriginal people in the juvenile justice system in Western Australia. The report was nothing new. In 2016, <a href="https://www.abc.net.au/news/2016-07-25/australias-shame-promo/7649462" target="_blank" rel="noopener">Four Corners</a> detailed the brutalisation of Aboriginal people in the Northern Territory’s Don Dale Youth Detention Centre, in its episode “Australia’s Shame”. Also in 2016, <a href="https://www.amnesty.org.au/amnesty-international-welcomes-queensland-youth-detention-review/" target="_blank" rel="noopener">Amnesty International</a> detailed the abuse children were receiving in Queensland’s juvenile detention facilities. Children should be playing, swimming, running and exploring life. They do not belong behind bars. Yet, on any given day in 2020-21, an average of <a href="https://www.aihw.gov.au/reports/youth-justice/youth-justice-in-australia-2020-21/contents/summary" target="_blank" rel="noopener">4,695</a> young people were incarcerated in Australia. Most of the young people incarcerated are Aboriginal and Torres Strait Islander. Despite Aboriginal and Torres Strait Islander young people in WA making up just <a href="https://www.aihw.gov.au/reports/youth-justice/youth-justice-in-australia-2020-21/contents/state-and-territory-fact-sheets/western-australia" target="_blank" rel="noopener">6.7%</a> of the population, they account for <a href="https://www.oics.wa.gov.au/wp-content/uploads/2021/05/Banksia-Hill-2020-002.pdf" target="_blank" rel="noopener">more than 70%</a> of youth locked up in Perth’s Banksia Hill Juvenile Detention Centre. <a href="https://search.informit.org/doi/abs/10.3316/agispt.20211109056541" target="_blank" rel="noopener">The reasons</a> so many Aboriginal and Torres Strait Islander peoples are detained are linked to the impacts of colonisation, such as intergenerational trauma, ongoing racism, discrimination, and unresolved issues related to self-determination. The Four Corners documentary alleged children in detention were exposed to abuse, torture, solitary confinement and other degrading treatment such as “folding”, which involves bending a person’s legs behind them before sitting on them – we saw a grown man sitting on a child’s legs in this way in the documentary. The documentary also found Aboriginal young people were more likely to be held in solitary confinement, leading to the young people feeling helpless. Racism was also used as a form of abuse, with security calling the young detainees apes and monkeys. One of the young men detained at Banksia Hill expressed the treatment he received made him consider taking his own life. <blockquote class="twitter-tweet"> No action taken against Don Dale guards over 'excessive force' in fresh Four Corners vision <a href="https://t.co/RdJgN8vQhu">https://t.co/RdJgN8vQhu</a> — Sarah Collard (@Sarah_Collard_) <a href="https://twitter.com/Sarah_Collard_/status/1592451372808802305?ref_src=twsrc%5Etfw">November 15, 2022</a></blockquote> How does incarceration impact young people’s mental health? Many young people enter youth detention with pre-existing neurocognitive impairments (such as <a href="https://theconversation.com/indigenous-youth-with-foetal-alcohol-spectrum-disorder-need-indigenous-run-alternatives-to-prison-56615" target="_blank" rel="noopener">foetal alcohol spectrum disorder</a>), trauma, and poor mental health. More than <a href="https://journals.sagepub.com/doi/abs/10.1080/10398560902948696" target="_blank" rel="noopener">80%</a> of Aboriginal and Torres Strait Islander young people in a Queensland detention centre reported mental health problems. Data from the Australian Institute of Health and Welfare revealed that more than <a href="https://www.aihw.gov.au/reports/youth-justice/young-people-in-child-protection/summary" target="_blank" rel="noopener">30%</a> of young people in detention were survivors of abuse or neglect. Rather than supporting the most vulnerable within our community, the Australian justice system is <a href="https://search.informit.org/doi/abs/10.3316/agispt.20211109056541" target="_blank" rel="noopener">imprisoning traumatised</a> and often developmentally compromised young people. <a href="https://reader.elsevier.com/reader/sd/pii/S027273581300010X?token=9CBCD682BF76BBE308B2073C2A3980D63745C157813CAC79F171AA4577C849EC40D0B848B6DB0D009AFACC05B8BC6185&originRegion=us-east-1&originCreation=20221116031322" target="_blank" rel="noopener">Research</a> has shown pre-existing mental health problems are likely exacerbated by experiences during incarceration, such as isolation, boredom and victimisation. This inhumane treatment brings about retraumatisation of the effects of colonisation and racism, with feelings of <a href="https://www.parliament.vic.gov.au/images/stories/committees/SCLSI/Youth_Justice_System/Submissions/Submission_44-Parkville_College.pdf" target="_blank" rel="noopener">hopelessness</a>, worthlessness and <a href="https://www.aph.gov.au/Parliamentary_Business/Committees/Senate/Community_Affairs/completed_inquiries/2004-07/inst_care/report2/c06" target="_blank" rel="noopener">low self-esteem</a>. Youth detention is also associated with an <a href="https://www.ranzcp.org/news-policy/news/detention-of-children-in-adult-prisons-must-stop#:%7E:text='Youth%20detention%20is%20associated%20with,substance%20use%2C%20and%20behavioural%20disorders." target="_blank" rel="noopener">increased risk</a> of suicide, psychiatric disorders, and drug and alcohol abuse. Locking young people up during their <a href="https://www.cypp.unsw.edu.au/sites/ypp.unsw.edu.au/files/Cunneen%20%282017%29%20Arguments%20for%20raising%20the%20minimum%20age%20of%20criminal%20responsibility.pdf" target="_blank" rel="noopener">crucial years</a> of development also has long-term impacts. These include poor emotional development, poor education outcomes, and worse mental health <a href="https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5260153/" target="_blank" rel="noopener">in adulthood</a>. As adults, post-release Aboriginal and Torres Strait Islander peoples are <a href="https://onlinelibrary.wiley.com/doi/pdf/10.1111/j.1467-842X.2004.tb00629.x" target="_blank" rel="noopener">ten times</a> more likely to die than the general population, with suicide the leading cause of death. You don’t have to look far to see the devastating impacts of incarceration on mental health. Just last year, there were <a href="https://www.parliament.wa.gov.au/Hansard/hansard.nsf/0/A4A8FAAE33FDD6BE48258844001C7E29/$File/C41%20S1%2020220511%20All.pdf" target="_blank" rel="noopener">320 reports</a> of self-harm at Banksia Hill, WA’s only youth detention centre. Locking up kids increases the likelihood of reoffending Imprisoning young offenders is also associated with future <a href="https://www.sciencedirect.com/science/article/pii/S027273581300010X?casa_token=TJ6WoQJnWnsAAAAA:NKTzeYv-LJcHuwT7Xs5fxeHUx9lHsKzVlQDpLpWPyG7u4KAXb1866s-sdupwbQmcbPR93qArg99O" target="_blank" rel="noopener">offending behaviours</a> and <a href="https://www.aph.gov.au/Parliamentary_Business/Committees/Committees_Exposed/atsia/sentencing/report/chapter2" target="_blank" rel="noopener">continued contact with the justice system</a>. Without proper rehabilitation and support post-release, Aboriginal and Torres Strait Islander young peoples often return to the same conditions that created the patterns of offending in the first place. Earlier this year, the head of Perth Children’s Court, Judge Hylton Quail <a href="https://www.abc.net.au/news/2022-02-10/hylton-quail-slams-conditions-banksia-hill-detention-centre/100819262" target="_blank" rel="noopener">condemned</a> the treatment of a young person in detention at Banksia Hill, stating: <blockquote> When you treat a damaged child like an animal, they will behave like an animal […] When you want to make a monster, this is how you do it. </blockquote> <blockquote class="twitter-tweet"> Today marks 5 years since the recommendations of the Royal Commission into the Detention and Protection of Children in the NT, which recommended closing Don Dale. We now have record numbers of Aboriginal children incarcerated due to punitive bail laws introduced last year. <a href="https://t.co/buxMFFucW7">pic.twitter.com/buxMFFucW7</a> — NAAJA (@NAAJA_NT) <a href="https://twitter.com/NAAJA_NT/status/1593059263223844864?ref_src=twsrc%5Etfw">November 17, 2022</a></blockquote> What needs to be done? There needs to be substantive change in how young people who come in contact with the justice system are treated. We need governments to commit, under <a href="https://www.closingthegap.gov.au/national-agreement" target="_blank" rel="noopener">Closing the Gap</a>, to whole-of-system change through: <ol> <li> recognising children should not be criminalised at ten years old. The <a href="https://raisetheage.org.au/campaign" target="_blank" rel="noopener">Raise the Age</a> campaign is calling for the minimum age of responsibility to be raised to 14. Early prevention and intervention <a href="https://search.informit.org/doi/abs/10.3316/agispt.20211109056541" target="_blank" rel="noopener">approaches</a> are necessary here. Children who are at risk of offending should be appropriately supported, to reduce pathways to offending. </li> <li> an approach addressing why young Aboriginal and Torres Strait Islander peoples are locked up in such great numbers is required, driven by respective First Nations communities. This means investing in housing, health, education, transport and other essential services and crucial aspects of a person’s life. An example of this is found in a pilot program in New South Wales called <a href="https://www.justreinvest.org.au/wp-content/uploads/2022/10/JRNSW-I-Reinvestment-Forum-I-Report.pdf" target="_blank" rel="noopener">Redefining Reinvestment</a>, which tackled the social determinants of incarceration using a community approach. </li> <li> future solutions must be trauma-informed and led by Aboriginal and Torres Strait Islander peoples. </li> </ol> Aboriginal and Torres Strait Islander children are not born criminals. They are born into systems that fail them, in a country that all too often turns a blind eye before locking them up. The Australian government needs to work with First Nations communities to ensure the safety and wellbeing of all Aboriginal and Torres Strait Islander peoples, including our future generations. If this article has caused distress, please contact one of these helplines: <a href="https://www.13yarn.org.au/?gclid=Cj0KCQiAsdKbBhDHARIsANJ6-jfrUNMB9So6Gd1ICVQPd6uvGbfEaceXNR0BNYnEVCoxnMs7eiMmv20aAjDaEALw_wcB">13yarn</a>, <a href="https://www.lifeline.org.au/">Lifeline</a>, <a href="https://headspace.org.au/?gclid=Cj0KCQiAsdKbBhDHARIsANJ6-jdx8qmNF8hzPZNjURGbT9af0wT_xGUjDU26wX5Eftykygb35_OPLccaAp5uEALw_wcB">Headspace</a><img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/194657/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /> Writen by Summer May Finlay, Ee Pin Chang, Jemma Collova and Pat Dudgeon. Republished with permission from <a href="https://theconversation.com/locking-up-kids-has-serious-mental-health-impacts-and-contributes-to-further-reoffending-194657" target="_blank" rel="noopener">The Conversation</a>. Image: Getty Images

Mind

Soup on Van Gogh and graffiti on Warhol: climate activists follow the long history of museums as a site of protest

Andy Warhol’s Campbell’s Soup Cans at the National Gallery of Australia are just the <a href="https://www.theguardian.com/culture/2022/nov/09/climate-activists-target-andy-warhols-campbells-soup-cans-at-australias-national-gallery">latest artistic target</a> of climate protesters, who have been throwing <a href="https://www.theguardian.com/environment/2022/oct/14/just-stop-oil-activists-throw-soup-at-van-goghs-sunflowers">soup</a>, <a href="https://www.washingtonpost.com/world/climate-protesters-throw-mashed-potatoes-at-monet-painting/2022/10/23/cc39e636-52f0-11ed-ac8b-08bbfab1c5a5_story.html">mashed potatoes</a> and <a href="https://www.washingtonpost.com/world/climate-protesters-throw-mashed-potatoes-at-monet-painting/2022/10/23/cc39e636-52f0-11ed-ac8b-08bbfab1c5a5_story.html">cake</a> at art worth millions of dollars. The actions have received a <a href="https://www.artnews.com/art-news/news/in-doha-four-museum-directors-talk-the-climate-protests-1234644472/">muted response</a> from some museum directors, but the protesters know exactly what they are doing. As the activists who threw soup on Van Gogh’s Sunflowers <a href="https://www.frieze.com/article/interview-just-stop-oil">said, "</a>We know that civil resistance works. History has shown us that." Indeed, there is a long history of museums and art being used for political protest. <h2>For women’s suffrage and women artists</h2> In 1914, suffragette Mary Richardson <a href="https://womensarttours.com/slashing-venus-suffragettes-and-vandalism/">slashed</a> the canvas of Velázquez’s Rokeby Venus at London’s National Gallery. Richardson wanted to attract publicity to Emmeline Pankhurst’s imprisonment for her suffragette actions. Richardson selected this painting in part because of its value, and because of “the way men visitors gaped at it all day long”. Her tactics are credited as <a href="https://www.surfacemag.com/articles/just-stop-oil-protests-museums-environmental-activism/">motivating</a> Extinction Rebellion and Just Stop Oil. Since 1985, the <a href="https://eprints.mdx.ac.uk/25207/1/Camillabrownpaper.pdf">Guerrilla Girls</a> have been exposing sexual and racial discrimination in the art world. Their actions have usually occurred at the outskirts of museums: in museum foyers, on nearby billboards and on New York City buses. Perhaps their most famous work <a href="https://www.tate.org.uk/art/artworks/guerrilla-girls-do-women-have-to-be-naked-to-get-into-the-met-museum-p78793">asked</a>: “do women have to be naked to get into the Met Museum?” <h2>Against corporate sponsorship and artwashing</h2> <a href="https://www.artnews.com/art-news/news/decolonize-this-place-kanders-whitney-nine-weeks-of-art-and-action-12207/">Decolonize this Place</a> brings together campaigns against racial and economic inequality. They organised a campaign beginning in 2018 targeting the then vice-chair of New York’s Whitney Museum, Warren B. Kander, whose company sold tear gas that had reportedly been used against asylum seekers along the US-Mexico border. The campaign’s first event was held in the museum’s foyer. <a href="https://www.artnews.com/art-news/news/no-space-profiteer-state-violence-decolonize-place-protests-whitney-vice-chair-warren-b-kanders-11507/">Protesters burned sage</a> to mimic tear gas, which wafted through the lobby until the fire department arrived. The protesters argued Kander’s business interests meant he was not fit to lead a globally significant cultural heritage institution that sought relevance for a wide and diverse public constituency. Kander <a href="https://www.nytimes.com/2019/07/25/arts/whitney-warren-kanders-resigns.html">resigned</a> from the museum’s board in 2019. Since 2018, artist <a href="https://news.artnet.com/art-world/sackler-nan-goldin-victoria-albert-1704450">Nan Goldin</a> and her “Opioid Activist Group” have been staging “die-ins” at the museum to protest against the galleries named for sponsorship from the Sackler family. The Sackler family business is Purdue Pharma, infamous for OxyContin, a major drug in the US <a href="https://www.npr.org/2022/03/03/1084163626/purdue-sacklers-oxycontin-settlement">opioid crisis</a>. Activists have targeted galleries around the world, and so far the Sackler name has been removed from galleries including the <a href="https://www.nytimes.com/2019/07/18/arts/sackler-family-museums.html">Louvre</a>, the <a href="https://www.theguardian.com/culture/2022/mar/25/british-museum-removes-sackler-family-name-from-galleries">British Museum</a>, the <a href="https://news.artnet.com/art-world/sackler-name-change-guggenheim-museum-2110993">Guggenheim</a> and, as of last month, the <a href="https://www.theguardian.com/artanddesign/2022/oct/01/campaigners-celebrate-as-va-severs-sackler-links-over-opioids-cash">Victoria and Albert Museum</a>. <h2>For the return of cultural artefacts</h2> The highest-profile actions against the British Museum have targeted its rejection of calls to return objects including the <a href="https://www.artnews.com/art-news/news/parthenon-marbles-british-museum-protest-1234632365/">Parthenon Marbles</a> of Greece, the <a href="https://morningstaronline.co.uk/article/b/british-museum-closes-gallery-in-response-to-protesters">Benin Bronzes</a> from modern-day Nigeria, and the <a href="https://morningstaronline.co.uk/article/b/british-museum-closes-gallery-in-response-to-protesters">Gweagal shield</a> from Australia. In 2018, a group of activists performed a “<a href="https://camd.org.au/stolen-goods-tour-of-bm-protest/">Stolen Goods Tour</a>” of the museum. Participants from across the world gave a different story to what visitors read in the museum’s object labels and catalogues, as the activist tour guides explained their continuing connections with objects in the collection. The tour did not convince the museum to return cultural items, but drew extensive global attention to <a href="https://www.theguardian.com/world/2022/oct/11/nigeria-benin-repatriate-bronzes-smithsonian">ongoing campaigns</a>seeking restitution and repatriation. <h2>In the culture wars</h2> Protests using art and museums aren’t just the domain of the left. In 1969, <a href="https://www.routledge.com/Museums-and-Social-Activism-Engaged-Protest/Message/p/book/9780415658539">an arsonist destroyed</a> a display at the National Museum of American History that commemorated Martin Luther King Jr, who had been recently assassinated. The perpetrator was never identified. In 2017, <a href="https://www.theguardian.com/us-news/2017/jun/18/noose-found-hanging-washington-museum">nooses</a> were left at various museums of the Smithsonian, including The National Museum of African American History and Culture. No groups ever came forward to claim responsibility or express a motive, but the noose is a potent and divisive symbol of segregation and racially motivated violence. In December 2021, doors to the Museum of Australian Democracy in Canberra were <a href="https://www.abc.net.au/news/2021-12-30/act-protesters-set-old-parliament-house-on-fire/100731444">set alight</a> twice by protesters with a number of grievances, including opposition to COVID-19 vaccines. The museum’s <a href="https://www.abc.net.au/news/2022-01-20/multimillion-dollar-repair-bill-for-old-parliament-house-fire/100770268">director said</a> the “assault on the building” would force the museum to rethink its commitment to being “as open as possible, representing all that is good about Australian democracy”, and at the same time keeping it protected. <h2>‘Direct action works’</h2> The past two decades have seen a surge of art-focused demonstrations. In 2019, Decolonize this Place and Goldin’s anti-Sackler coalition met with members of 30 other groups in front of Andy Warhol’s “The Last Supper” (1986) at the Whitney. They were there to celebrate the Tate Museum in London and the Guggenheim Museum in New York, who had announced they would stop taking funding from the Sackler family. One participant cried “<a href="https://hyperallergic.com/491418/decolonize-this-place-nine-weeks-launch/">direct action works!</a>” Even when protests at museums and art achieve less concrete outcomes than this, they remain central tools for building public awareness around political and social issues. It is unlikely actions against museums and art will subside anytime soon. Image credits: Getty Images This article originally appeared on <a href="https://theconversation.com/soup-on-van-gogh-and-graffiti-on-warhol-climate-activists-follow-the-long-history-of-museums-as-a-site-of-protest-193009" target="_blank" rel="noopener">The Conversation</a>.

Art

3 times you should never “accept cookies” on a site

To cookie or not to cookie? Cookie-consent pop-ups are one of the biggest annoyances on the Internet. Almost every site you visit has a notice saying, “This website uses cookies to improve your experience. Do you agree?” or something similar. Typically, we click “yes” or “agree” without even thinking about it because we’re eager to get to the content. But should we? Not necessarily. What are cookies, exactly? Before we delve into the dos and don’ts of cookie consent, here’s a little refresher on this Web tool: Cookies are essentially information collectors and trackers in the form of small text files stored on your browser by the sites you visit. Some are useful. For example, a cookie saved on your browser makes it so you don’t have to re-enter your log-in information every time you visit one of your favourite websites. Cookies can also remember your shopping preferences so that you get a personalised experience when you visit the website. Others, however, track how you use a website, how often you go there, your IP address, your phone number, what types of things you look at and buy, and other information you may not want to share. Do you have to accept cookies? Many companies have you click “yes” so that they’re compliant with current privacy laws. This means that once you click, you’ve given the company permission to use your information as they see fit without the worry of legal backlash. Most of the time, cookies are no big deal. There are a few occasions, though, where you should decline cookies. Don’t worry – if you find yourself in a situation where you need to decline or simply want to decline for whatever reason, most websites will work just fine without collecting your information. With that said, here’s when saying no to the cookies is a good idea. Sketchy sites Beware when you’re on an unencrypted website (these websites will have an unlocked lock icon by the web address) while using a public Wi-Fi network. The information collected by cookies can be intercepted by hackers because there isn’t any security to stop them. Your best bet when borrowing Wi-Fi from your local coffee shop or fast-food joint is to use your browser’s private or incognito mode. While in this mode, cookies aren’t collected by default (though you can manually turn off cookie blocking on some browsers), no matter where your Internet journeys take you. Third-party cookies If the cookie-consent pop-up mentions third-party cookies, click “decline.” Accepting gives the website the right to sell your browsing behaviour to a data broker. The broker then combines your behaviour on one website with information from other websites and builds an extremely detailed profile of you as a consumer. “The broker then sells that profile to other third parties who want to market to people like you,” says Harry Maugans, CEO of Privacy Bee, a proactive privacy management tool for consumers. “As you can imagine, this chain extends infinitely. Once you lose control of your personal data, it gets packaged and repackaged in all kinds of ways. It’s scary but true.” According to Maugans, some third-party cookies are even nefarious. You could become a victim of “cookie stealing” or “session hijacking.” This is when a hacker gains access to a browser and mimics users to be able to steal cookies from that browser. This can put you at risk of identity theft if hackers manage to steal cookies that store your personal information or credit card information. If you’re worried that you might accidentally accept third-party cookies, there’s an easy way to make things fool-proof. Go into your browser and choose to allow only required cookies or “first party” cookies. These cookies are the helpful ones mentioned earlier and are usually only used by the website you’re visiting. When you’re using private information If you don’t feel comfortable sharing the information you’re using or accessing on a website with a stranger, don’t use cookies on that site. According to Jeremy Tillman, president of the privacy company Ghostery, you should avoid cookies on sites where you do your banking, access your medical information, or use other private information. If you’re afraid that you’ve already accepted cookies on websites where you wouldn’t want your information gathered, go into your browser and use the “clear cookies” option. This will prevent sites from collecting your information in the future, as long as you decline the next time a site asks you to accept its cookies. Written by Alina Bradford. This article first appeared in <a href="https://www.readersdigest.com.au/true-stories-lifestyle/science-technology/3-times-you-should-never-accept-cookies-on-a-site" target="_blank" rel="noopener">Reader’s Digest</a>. For more of what you love from the world’s best-loved magazine, <a href="http://readersdigest.innovations.com.au/c/readersdigestemailsubscribe?utm_source=over60&utm_medium=articles&utm_campaign=RDSUB&keycode=WRA87V" target="_blank" rel="noopener">here’s our best subscription offer.</a> Image: Getty Images

Technology

Steve Martin discusses his love for Indigenous Australian art

Comedian and actor Steve Martin has long been an avid art lover and collector. After making onto ARTnews Top 200 Collectors list several times in the 1990s, he has recently turned his attention to Indigenous Australian art and its deep cultural history. With his wife Anne Stringfield, he’s bought works by Indigenous artists such as Bill Whiskey Tjapaltjarri, Timo Hogan, Carlene West, Warlimpirrnga Tjapaltjarri, and Doreen Reid Nakamarra, among many others. His love for these works began almost 10 years ago, as he shared with <a href="https://www.artnews.com/art-news/news/actor-steve-martin-on-the-joys-and-the-difficulties-of-collecting-contemporary-indigenous-australian-art-1234644806/">ARTnews</a>. He said, “It all started with one picture by this artist, Warlimpirrnga Tjapaltjarri. I just really liked it, bought it, and hung it in our house for several years. I really didn’t know that there was a whole big funnel going back this way of its history.” “I hadn’t really seen anything like this before. And they were available, which is an aspect of the art world now that is the opposite—most things are unavailable. And I loved them. I thought they were great.” He said his collection, which includes over a hundred works, is “hard to improve” when dealing with art pieces that are increasingly rare. Some of the works he owns have been displayed in non-selling shows at Gagosian locations in New York and Beverly Hills, California, with Steve saying he “loves just getting these pictures seen” by like-minded art fans. Image credits: Getty Images

Art

“I’ve tasted the faintest bitter edge of racism”: Ash Barty admits to being racially abused

Ash Barty has confessed that she’s been on the receiving end of “bitter racism” after finding out about her Indigenous heritage. In her autobiography, My Dream Time, which will be published on November 2, Barty opens up about the moment she found out about her family’s past. The former tennis player said it was a difficult moment when her father searched for the truth and eventually told Barty and her sister which then led to “vile racism”. “I’ve seen glimpses and tasted the faintest bitter edge of racism” she wrote. “I’d win a Deadly Award but get vilified on line. I’d become a Tennis Australia First Nations Ambassador and then find some muppet calling my heritage into question.” The three-time Grand Slam winner said there was still a lot of work and educated needed to address the importance of Indigenous Australians. “There was no need for us to talk about that in the moment but it was certainly something that confused me a little bit as to why someone would criticise something that is so personal to me,” she told NewsCorp. “Looking back now it’s all about the education and giving people the tools to understand others and appreciate what came before us.” Barty went on to reveal that her trip to Central Australia where she worked with First Nations children was when she was convinced of a connection with them. “If anything it has just reassured to me that the path I want to go down in the future is to try and help First Nations youth around the country.” Eventually, Barty found out of her Indigenous heritage when her father Rob traced back his roots. At 13 he was told by a cousin that there was Indigenous heritage in the family but his parents denied it, claiming their connection was only to Māoris in New Zealand. Rob did not accept that and went on to trace back his family history where he found out that his great grandmother was an Indigenous Australian who married a white man. Barty’s dad sat her and her sister down when she was just seven and told them the truth. The family then went on to record their names with the Ngarigu Nation. “It was not a conversation his parents could have with him,” she wrote. “To his parents, Aboriginal ancestry was something to be ashamed of and not something he should be curious about.” Images: Instagram

Family & Pets

Artist reworks the classics to include Aboriginal women

An Indigenous artist is reclaiming her heritage by reworking famous artworks to include Aboriginal women. Brandi Salmon, a Wiradjuri artist from Hobart, was first inspired to attempt these reimaginings after viewing numerous artworks about Aboriginal people that were created by non-Indigenous artists and that portrayed Aboriginal people in a negative light – in particular a 19th-century painting that depicts an Aboriginal person as a servant waiting in the presence of Captain James Cook. These negative depictions then led to the creation of a series of works celebrating Aboriginal people titled The Aunty Collection, which includes five famous paintings that feature Aboriginal women, often in regal positions and as the focal point of the artwork. After discovering her love of art as a child, Aboriginal presence in art became a focus when Ms Salmon attended university, where she studied creative arts. <blockquote class="instagram-media" style="background: #FFF; border: 0; border-radius: 3px; box-shadow: 0 0 1px 0 rgba(0,0,0,0.5),0 1px 10px 0 rgba(0,0,0,0.15); margin: 1px; max-width: 540px; min-width: 326px; padding: 0; width: calc(100% - 2px);" data-instgrm-permalink="https://www.instagram.com/p/CSJTBTkh32W/?utm_source=ig_embed&utm_campaign=loading" data-instgrm-version="14"> <div style="padding: 16px;"> <div style="display: flex; flex-direction: row; align-items: center;"> <div style="background-color: #f4f4f4; border-radius: 50%; flex-grow: 0; height: 40px; margin-right: 14px; width: 40px;"> </div> <div style="display: flex; flex-direction: column; flex-grow: 1; justify-content: center;"> <div style="background-color: #f4f4f4; border-radius: 4px; flex-grow: 0; height: 14px; margin-bottom: 6px; width: 100px;"> </div> <div style="background-color: #f4f4f4; border-radius: 4px; flex-grow: 0; height: 14px; width: 60px;"> </div> </div> </div> <div style="padding: 19% 0;"> </div> <div style="display: block; height: 50px; margin: 0 auto 12px; width: 50px;"> </div> <div style="padding-top: 8px;"> <div style="color: #3897f0; font-family: Arial,sans-serif; font-size: 14px; font-style: normal; font-weight: 550; line-height: 18px;">View this post on Instagram</div> </div> <div style="padding: 12.5% 0;"> </div> <div style="display: flex; flex-direction: row; margin-bottom: 14px; align-items: center;"> <div> <div style="background-color: #f4f4f4; border-radius: 50%; height: 12.5px; width: 12.5px; transform: translateX(0px) translateY(7px);"> </div> <div style="background-color: #f4f4f4; height: 12.5px; transform: rotate(-45deg) translateX(3px) translateY(1px); width: 12.5px; flex-grow: 0; margin-right: 14px; margin-left: 2px;"> </div> <div style="background-color: #f4f4f4; border-radius: 50%; height: 12.5px; width: 12.5px; transform: translateX(9px) translateY(-18px);"> </div> </div> <div style="margin-left: 8px;"> <div style="background-color: #f4f4f4; border-radius: 50%; flex-grow: 0; height: 20px; width: 20px;"> </div> <div style="width: 0; height: 0; border-top: 2px solid transparent; border-left: 6px solid #f4f4f4; border-bottom: 2px solid transparent; transform: translateX(16px) translateY(-4px) rotate(30deg);"> </div> </div> <div style="margin-left: auto;"> <div style="width: 0px; border-top: 8px solid #F4F4F4; border-right: 8px solid transparent; transform: translateY(16px);"> </div> <div style="background-color: #f4f4f4; flex-grow: 0; height: 12px; width: 16px; transform: translateY(-4px);"> </div> <div style="width: 0; height: 0; border-top: 8px solid #F4F4F4; border-left: 8px solid transparent; transform: translateY(-4px) translateX(8px);"> </div> </div> </div> <div style="display: flex; flex-direction: column; flex-grow: 1; justify-content: center; margin-bottom: 24px;"> <div style="background-color: #f4f4f4; border-radius: 4px; flex-grow: 0; height: 14px; margin-bottom: 6px; width: 224px;"> </div> <div style="background-color: #f4f4f4; border-radius: 4px; flex-grow: 0; height: 14px; width: 144px;"> </div> </div> <p style="color: #c9c8cd; font-family: Arial,sans-serif; font-size: 14px; line-height: 17px; margin-bottom: 0; margin-top: 8px; overflow: hidden; padding: 8px 0 7px; text-align: center; text-overflow: ellipsis; white-space: nowrap;"><a style="color: #c9c8cd; font-family: Arial,sans-serif; font-size: 14px; font-style: normal; font-weight: normal; line-height: 17px; text-decoration: none;" href="https://www.instagram.com/p/CSJTBTkh32W/?utm_source=ig_embed&utm_campaign=loading" target="_blank" rel="noopener">A post shared by Brandi Salmon (@brandisalmon.artist)</a> </div> </blockquote> “A lot of the paintings I came across were paintings of Aboriginal people as servants," she told the <a href="https://www.abc.net.au/news/2022-09-13/artist-appropriates-famous-paintings-to-include-aboriginal-women/101394128">ABC</a>. “What you see in a lot of paintings from those periods is a style of art which depicts Aboriginal people in such a way that justifies the colonial project," said Tiriki Onus, head of the Wilin Centre for Indigenous Arts and Cultural Development at the University of Melbourne. "You will see Aboriginal people depicted in this almost animal-like, grotesque fashion that is indicative of a certain time period and romanticises invasion.” When Brandi first started The Aunty Collection for a university assignment, it evolved further than she ever imagined it would. "I wasn't taught how to do the traditional painting and I felt like I couldn't do it. I felt a need to create my own style," she said. The Aunty Collection now features paintings such as Botticelli's The Birth of Venus and Leonardo da Vinci's Mona Lisa re-imagined as strong and proud Aboriginal women. <blockquote class="instagram-media" style="background: #FFF; border: 0; border-radius: 3px; box-shadow: 0 0 1px 0 rgba(0,0,0,0.5),0 1px 10px 0 rgba(0,0,0,0.15); margin: 1px; max-width: 540px; min-width: 326px; padding: 0; width: calc(100% - 2px);" data-instgrm-permalink="https://www.instagram.com/p/CN42p4fhxAH/?utm_source=ig_embed&utm_campaign=loading" data-instgrm-version="14"> <div style="padding: 16px;"> <div style="display: flex; flex-direction: row; align-items: center;"> <div style="background-color: #f4f4f4; border-radius: 50%; flex-grow: 0; height: 40px; margin-right: 14px; width: 40px;"> </div> <div style="display: flex; flex-direction: column; flex-grow: 1; justify-content: center;"> <div style="background-color: #f4f4f4; border-radius: 4px; flex-grow: 0; height: 14px; margin-bottom: 6px; width: 100px;"> </div> <div style="background-color: #f4f4f4; border-radius: 4px; flex-grow: 0; height: 14px; width: 60px;"> </div> </div> </div> <div style="padding: 19% 0;"> </div> <div style="display: block; height: 50px; margin: 0 auto 12px; width: 50px;"> </div> <div style="padding-top: 8px;"> <div style="color: #3897f0; font-family: Arial,sans-serif; font-size: 14px; font-style: normal; font-weight: 550; line-height: 18px;">View this post on Instagram</div> </div> <div style="padding: 12.5% 0;"> </div> <div style="display: flex; flex-direction: row; margin-bottom: 14px; align-items: center;"> <div> <div style="background-color: #f4f4f4; border-radius: 50%; height: 12.5px; width: 12.5px; transform: translateX(0px) translateY(7px);"> </div> <div style="background-color: #f4f4f4; height: 12.5px; transform: rotate(-45deg) translateX(3px) translateY(1px); width: 12.5px; flex-grow: 0; margin-right: 14px; margin-left: 2px;"> </div> <div style="background-color: #f4f4f4; border-radius: 50%; height: 12.5px; width: 12.5px; transform: translateX(9px) translateY(-18px);"> </div> </div> <div style="margin-left: 8px;"> <div style="background-color: #f4f4f4; border-radius: 50%; flex-grow: 0; height: 20px; width: 20px;"> </div> <div style="width: 0; height: 0; border-top: 2px solid transparent; border-left: 6px solid #f4f4f4; border-bottom: 2px solid transparent; transform: translateX(16px) translateY(-4px) rotate(30deg);"> </div> </div> <div style="margin-left: auto;"> <div style="width: 0px; border-top: 8px solid #F4F4F4; border-right: 8px solid transparent; transform: translateY(16px);"> </div> <div style="background-color: #f4f4f4; flex-grow: 0; height: 12px; width: 16px; transform: translateY(-4px);"> </div> <div style="width: 0; height: 0; border-top: 8px solid #F4F4F4; border-left: 8px solid transparent; transform: translateY(-4px) translateX(8px);"> </div> </div> </div> <div style="display: flex; flex-direction: column; flex-grow: 1; justify-content: center; margin-bottom: 24px;"> <div style="background-color: #f4f4f4; border-radius: 4px; flex-grow: 0; height: 14px; margin-bottom: 6px; width: 224px;"> </div> <div style="background-color: #f4f4f4; border-radius: 4px; flex-grow: 0; height: 14px; width: 144px;"> </div> </div> <p style="color: #c9c8cd; font-family: Arial,sans-serif; font-size: 14px; line-height: 17px; margin-bottom: 0; margin-top: 8px; overflow: hidden; padding: 8px 0 7px; text-align: center; text-overflow: ellipsis; white-space: nowrap;"><a style="color: #c9c8cd; font-family: Arial,sans-serif; font-size: 14px; font-style: normal; font-weight: normal; line-height: 17px; text-decoration: none;" href="https://www.instagram.com/p/CN42p4fhxAH/?utm_source=ig_embed&utm_campaign=loading" target="_blank" rel="noopener">A post shared by Brandi Salmon (@brandisalmon.artist)</a> </div> </blockquote> <blockquote class="instagram-media" style="background: #FFF; border: 0; border-radius: 3px; box-shadow: 0 0 1px 0 rgba(0,0,0,0.5),0 1px 10px 0 rgba(0,0,0,0.15); margin: 1px; max-width: 540px; min-width: 326px; padding: 0; width: calc(100% - 2px);" data-instgrm-permalink="https://www.instagram.com/p/CUH0MSIh2vC/?utm_source=ig_embed&utm_campaign=loading" data-instgrm-version="14"> <div style="padding: 16px;"> <div style="display: flex; flex-direction: row; align-items: center;"> <div style="background-color: #f4f4f4; border-radius: 50%; flex-grow: 0; height: 40px; margin-right: 14px; width: 40px;"> </div> <div style="display: flex; flex-direction: column; flex-grow: 1; justify-content: center;"> <div style="background-color: #f4f4f4; border-radius: 4px; flex-grow: 0; height: 14px; margin-bottom: 6px; width: 100px;"> </div> <div style="background-color: #f4f4f4; border-radius: 4px; flex-grow: 0; height: 14px; width: 60px;"> </div> </div> </div> <div style="padding: 19% 0;"> </div> <div style="display: block; height: 50px; margin: 0 auto 12px; width: 50px;"> </div> <div style="padding-top: 8px;"> <div style="color: #3897f0; font-family: Arial,sans-serif; font-size: 14px; font-style: normal; font-weight: 550; line-height: 18px;">View this post on Instagram</div> </div> <div style="padding: 12.5% 0;"> </div> <div style="display: flex; flex-direction: row; margin-bottom: 14px; align-items: center;"> <div> <div style="background-color: #f4f4f4; border-radius: 50%; height: 12.5px; width: 12.5px; transform: translateX(0px) translateY(7px);"> </div> <div style="background-color: #f4f4f4; height: 12.5px; transform: rotate(-45deg) translateX(3px) translateY(1px); width: 12.5px; flex-grow: 0; margin-right: 14px; margin-left: 2px;"> </div> <div style="background-color: #f4f4f4; border-radius: 50%; height: 12.5px; width: 12.5px; transform: translateX(9px) translateY(-18px);"> </div> </div> <div style="margin-left: 8px;"> <div style="background-color: #f4f4f4; border-radius: 50%; flex-grow: 0; height: 20px; width: 20px;"> </div> <div style="width: 0; height: 0; border-top: 2px solid transparent; border-left: 6px solid #f4f4f4; border-bottom: 2px solid transparent; transform: translateX(16px) translateY(-4px) rotate(30deg);"> </div> </div> <div style="margin-left: auto;"> <div style="width: 0px; border-top: 8px solid #F4F4F4; border-right: 8px solid transparent; transform: translateY(16px);"> </div> <div style="background-color: #f4f4f4; flex-grow: 0; height: 12px; width: 16px; transform: translateY(-4px);"> </div> <div style="width: 0; height: 0; border-top: 8px solid #F4F4F4; border-left: 8px solid transparent; transform: translateY(-4px) translateX(8px);"> </div> </div> </div> <div style="display: flex; flex-direction: column; flex-grow: 1; justify-content: center; margin-bottom: 24px;"> <div style="background-color: #f4f4f4; border-radius: 4px; flex-grow: 0; height: 14px; margin-bottom: 6px; width: 224px;"> </div> <div style="background-color: #f4f4f4; border-radius: 4px; flex-grow: 0; height: 14px; width: 144px;"> </div> </div> <p style="color: #c9c8cd; font-family: Arial,sans-serif; font-size: 14px; line-height: 17px; margin-bottom: 0; margin-top: 8px; overflow: hidden; padding: 8px 0 7px; text-align: center; text-overflow: ellipsis; white-space: nowrap;"><a style="color: #c9c8cd; font-family: Arial,sans-serif; font-size: 14px; font-style: normal; font-weight: normal; line-height: 17px; text-decoration: none;" href="https://www.instagram.com/p/CUH0MSIh2vC/?utm_source=ig_embed&utm_campaign=loading" target="_blank" rel="noopener">A post shared by Brandi Salmon (@brandisalmon.artist)</a> </div> </blockquote> Brandi said, "If you think about the classical works, they often depict people and their everyday world to some extent." "A couple of hundred years ago we were being depicted as servants, and now we have the freedom to do The Aunty Collection." "I don't think I realised how much of an impact that would have." Image credits: Instagram

Art

"Put it up properly!" PM criticised for public flag blunder

Australian Prime Minister Anthony Albanese has come under fire after the Aboriginal flag was hung upside down on the first day of the Jobs and Skills Summit at Parliament House - made worse by the fact that no one in attendance seemed to notice the error either. The incorrectly-hung Indigenous flag was in the background displayed alongside the Australia and Torres Strait Islander flags as Mr Albanese addressed the 140 government and business leaders and was spotted in various selfies and photos taken on the day. When correctly flown, the black half of the flag, <a href="https://aiatsis.gov.au/explore/aboriginal-flag" target="_blank" rel="noopener">representing</a> First Nations Australians, is meant to be at the top, with the red half, signifying the earth, at the bottom. <blockquote class="twitter-tweet"> Loved joining this powerhouse of women speakers on the opening panel at the <a href="https://twitter.com/hashtag/jobssummit?src=hash&ref_src=twsrc%5Etfw">#jobssummit</a>. Equity for women can’t wait ⁦<a href="https://twitter.com/SenKatyG?ref_src=twsrc%5Etfw">@SenKatyG</a>⁩ ⁦<a href="https://twitter.com/sammostyn?ref_src=twsrc%5Etfw">@sammostyn</a>⁩ ⁦<a href="https://twitter.com/emmafulu?ref_src=twsrc%5Etfw">@emmafulu</a> ⁦<a href="https://twitter.com/June_Oscar?ref_src=twsrc%5Etfw">@June_Oscar</a>⁩⁦<a href="https://twitter.com/leonora_risse?ref_src=twsrc%5Etfw">@leonora_risse</a>⁩ ⁩ <a href="https://t.co/eVd6kDATfJ">pic.twitter.com/eVd6kDATfJ</a> — Michele O'Neil (@MicheleONeilAU) <a href="https://twitter.com/MicheleONeilAU/status/1565152042347180034?ref_src=twsrc%5Etfw">September 1, 2022</a></blockquote> It hung upside down until delegates left for the lunch break and was correctly displayed when they returned. Prominent Indigenous leaders called out the faux pas, including Coalition Senator Jacinta Price and Warren Mundine, a business leader and former Labor Party president. Senator Price, who has previously criticised Mr Albanese’s flying of the flag as empty symbolism, said it was ironic that the government went out of its way to show symbolic respect for Indigenous Australians, yet still made such an error. “With all the virtuous expression of respect for Aboriginal Australians... and all the carry on with strategically placing the flag prominently to express this deep virtue you’d think that this Albanese Government could actually hang it the right way up?” she said. “Especially at such a significant and groundbreaking event such as the job summit.” <img src="https://oversixtydev.blob.core.windows.net/media/2022/09/albo-flag1.jpg" alt="" width="1280" height="720" /> Various speakers were photographed in front of the incorrectly-hung Indigenous flag, which was corrected during the event’s lunch break. Images: @AlboMP (Twitter) Mr Mundine said he was shocked when the saw the flag on TV, describing the mistake as “ignorant” and “pathetic”. “How ignorant and pathetic is it that our national flag is treated this way… put it up properly!” he said. The Parliamentary Services Department, which was responsible for the error, later said the flag being upside down was the result of “an unfortunate human error”. “The incorrect mounting of the Aboriginal flag was due to an unfortunate human error. Once the error was identified, it was immediately corrected,” it said. While a flag flying upside down can signal that someone is in distress in the US and is sometimes used by protestors at rallies, the act is banned under all circumstances by the Australian flag protocols. Mr Albanese has been displaying the Aboriginal and Torres Strait Islander flags in parliament and at government events since becoming PM following the May election, with Indigenous MPs and leaders praising it as a long-overdue acknowledgement of First Nations culture and Australia’s history before British colonisation. Images: @AlboMP (Twitter)

News

An Indigenous language could help humans and AI communicate

One of the most challenging problems impeding humans from communicating with Artificial Intelligence (AI) systems could have a unique solution: a language spoken by Indigenous Australians in the NT. Researchers at the University of New South Wales have published a paper explaining how Jingulu - a language spoken by the Jingili people - could be translated directly into commands that both AI and humans can understand. The study, published in <a href="https://doi.org/10.3389/fphy.2022.944064" target="_blank" rel="noopener">Frontiers in Physics</a>, details how Professor Abbass worked with linguistics expert Associate Professor Eleni Petraki and Dr Robert Hunjet, a member of the Defence Science and Technology Group to create JSwarm, a language inspired by Jingulu. Jingulu uses just three verbs - come, go and do - which also means that the amount of computational power needed to understand the commands is low. “For us, Jingulu is a dream that came true,” Professor Hussein Abbass, the study’s first author, said. “A language that can translate straight into AI commands; a human language that humans can understand; an efficient language in its syntax that reduces computational cost; a language where we can change the context of use without changing its syntax to allow us to transfer the AI between different domains with ease; and a language that is born and used in Australia to support research and innovation that are born and used in Australia.” Professor Abbass works with swarm systems of AI, where groups of robots work together to perform tasks and solve complex problems in a system that draws inspiration from how small numbers of sheepdogs can control large flocks of sheep. “This problem is all about movements in different information and knowledge spaces, including the physical spaces,” Professor Abbass said. “These movements are represented mathematically as elements that get attracted to each other or repulse from each other. For a long time, I have been looking at how we can design the languages used at the interface between the swarm and humans.” Having previously investigated systems that rely on gestures, direct commands, and even music, Professor Abbass said these systems all had their challenges. “They either had a richer language than what we needed or did not map exactly to the mathematics we use for guidance and control,” Dr Abbass said. “This all changed one day when, out of curiosity, I was searching on Google for studies that looked at the syntax of Aboriginal languages. “I encountered a PhD thesis about Jingulu, I started reading it then it did not take much time before it clicked in my head; this language would be perfect for my artificial intelligence-enabled swarm guidance work.” This isn’t the first time Indigenous languages have been applied to interesting problems either, with applications dating back to World War II. “The Aboriginal people have a long history of contributions to the defence of Australia,” Professor Abbass said. “During the Second World War their languages were used for secret communications. Today we are discovering that the wealth and richness of the Aboriginal languages and culture could hold the secret in human-AI interaction.” Image: Getty Images

Technology

New research in Arnhem Land reveals why institutional fire management is inferior to cultural burning

One of the conclusions of this week’s shocking <a href="https://soe.dcceew.gov.au/" target="_blank" rel="noopener">State of the Environment report</a> is that climate change is lengthening Australia’s bushfire seasons and raising the number of days with a fire danger rating of “very high” or above. In New South Wales, for example, the season now extends to almost eight months. It has never been more important for institutional bushfire management programs to apply the principles and practices of Indigenous fire management, or “cultural burning”. As the report notes, cultural burning reduces the risk of bushfires, supports habitat and improves Indigenous wellbeing. And yet, the report finds: <blockquote> with significant funding gaps, tenure impediments and policy barriers, Indigenous cultural burning remains underused – it is currently applied over less than 1% of the land area of Australia’s south‐eastern states and territory. </blockquote> Our <a href="https://www.nature.com/articles/s41598-022-12946-3" target="_blank" rel="noopener">recent research</a> in Scientific Reports specifically addressed the question: how do the environmental outcomes from cultural burning compare to mainstream bushfire management practices? Using the stone country of the Arnhem Land Plateau as a case study, we reveal why institutional fire management is inferior to cultural burning. The few remaining landscapes where Aboriginal people continue an unbroken tradition of caring for Country are of international importance. They should be nationally recognised, valued and resourced like other protected cultural and historical places. <blockquote class="twitter-tweet"> Different indigenous fire application today with a country full of weeds. First burn of of two applications this year. This is what we have to do to make country have less flammable vegetation. Walk through, More time and love put into country. <a href="https://t.co/pnoWFQbq6C">pic.twitter.com/pnoWFQbq6C</a> — Victor Steffensen (@V_Steffensen) <a href="https://twitter.com/V_Steffensen/status/1505384041402748930?ref_src=twsrc%5Etfw">March 20, 2022</a></blockquote> Ancient fire management The rugged terrain of the Arnhem Plateau in Northern Territory has an ancient human history, with archaeological evidence <a href="https://www.abc.net.au/news/science/2017-07-20/aboriginal-shelter-pushes-human-history-back-to-65,000-years/8719314#:%7E:text=New%20excavations%20of%20a%20rock,earlier%20than%20archaeologists%20previously%20thought." target="_blank" rel="noopener">dated at 65,000 years</a>. Arnhem Land is an ideal place to explore the effects of different fire regimes because fire is such an essential feature of the natural and cultural environment. Australia’s monsoon tropics are particularly fire prone given the sharply contrasting wet and dry seasons. The wet season sees prolific growth of grasses and other flammable plants, and dry season has reliable hot, dry, windy conditions. Millennia of <a href="https://theconversation.com/the-worlds-best-fire-management-system-is-in-northern-australia-and-its-led-by-indigenous-land-managers-133071" target="_blank" rel="noopener">skilful fire management</a> by Indigenous people in these landscapes have allowed plants and animals needing infrequently burnt habitat to thrive. This involves shifting “mosaic” burning, where small areas are burned regularly to create a patchwork of habitats with different fire histories. This gives wildlife a diversity of resources and places to shelter in. Conservation biologists suspect that the loss of such patchy fires since colonisation has contributed to the <a href="http://132.248.10.25/therya/index.php/THERYA/article/view/236/html_66" target="_blank" rel="noopener">calamitous demise</a> of wildlife species across northern Australia, such as northern quolls, northern brown bandicoots and grassland melomys. <blockquote class="twitter-tweet"> "Fire is the way to really look after the land and the people. Since we started here, we've been using fire. And we need to bring it back because it unites the people and the land." Jacob Morris, Gumea-Dharrawal Yuin man. 🎥 Craig Bender & <a href="https://twitter.com/VeraHongTweets?ref_src=twsrc%5Etfw">@VeraHongTweets</a> <a href="https://t.co/Afh6iwIrOX">pic.twitter.com/Afh6iwIrOX</a> — FiresticksAlliance (@FiresticksA) <a href="https://twitter.com/FiresticksA/status/1436177617049296901?ref_src=twsrc%5Etfw">September 10, 2021</a></blockquote> Collapse of the cypress pine Our study was undertaken over 25 years, and wouldn’t have been possible without the generous support and close involvement of the Traditional Owners over this time. It compared an area under near continuous Indigenous management by the Kune people of Western Arnhem Land with ecologically similar and unoccupied areas within Kakadu National Park. We found populations of the cypress pine (Callitris intratropica) remained healthy under continual Aboriginal fire management. By contrast, cypress pine populations had collapsed in ecologically similar areas in Kakadu due to the loss of Indigenous fire management, as they have across much of northern Australia. The population of dead and living pines is like a barcode that records fire regime change. The species is so long lived that older trees were well established before colonisation. The timber is extremely durable and termite resistant, so a tree killed by fire remains in the landscape for many decades. And mature trees, but not juveniles, can tolerate low intensity fires, but intense fires kill both. <figure class="align-center zoomable"><a href="https://images.theconversation.com/files/475072/original/file-20220720-22-odbe84.jpeg?ixlib=rb-1.1.0&q=45&auto=format&w=1000&fit=clip"><img src="https://images.theconversation.com/files/475072/original/file-20220720-22-odbe84.jpeg?ixlib=rb-1.1.0&q=45&auto=format&w=754&fit=clip" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px" srcset="https://images.theconversation.com/files/475072/original/file-20220720-22-odbe84.jpeg?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=800&fit=crop&dpr=1 600w, https://images.theconversation.com/files/475072/original/file-20220720-22-odbe84.jpeg?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=800&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/475072/original/file-20220720-22-odbe84.jpeg?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=800&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/475072/original/file-20220720-22-odbe84.jpeg?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=1005&fit=crop&dpr=1 754w, https://images.theconversation.com/files/475072/original/file-20220720-22-odbe84.jpeg?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=1005&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/475072/original/file-20220720-22-odbe84.jpeg?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=1005&fit=crop&dpr=3 2262w" alt="" /></a><figcaption>Cypress pine timber can remain in the landscape decades after the tree died. Michael Hains/Atlas of Living Australia, <a class="license" href="http://creativecommons.org/licenses/by-nc-sa/4.0/" target="_blank" rel="noopener">CC BY-NC-SA</a></figcaption></figure> Since 2007, park rangers have attempted to emulate cultural burning outcomes. They’ve used aircraft to drop incendiaries to create a coarse patchwork of burned and unburned areas to improve biodiversity in the stone country within Kakadu. Unfortunately, our research found Kakadu’s fire management interventions failed to restore landscapes to the healthier ecological condition under traditional Aboriginal fire management. While the Kakadu aerial burning program increased the amount of unburnt vegetation, it didn’t reverse the population collapse of cypress pines. Searches of tens of kilometres failed to find a single seedling in Kakadu, whereas they were common in comparable areas under Aboriginal fire management. Our study highlights that once the ecological benefits of cultural burning are lost, they cannot be simply restored with mainstream fire management approaches. But that’s not to say the ecological impacts from the loss of Aboriginal fire management cannot be reversed. Rather, restoring fire regimes and ecosystem health will be slow, and require special care in where and how fires are set. This requires teams on the ground with deep knowledge of the land, rather than simply spreading aerial incendiaries from helicopters. <blockquote class="twitter-tweet"> After 60 years of fire exclusion, another magic day restoring fire to Arakwal-Bundjalung-Bumberlin country. <a href="https://t.co/xRRNb4ELdQ">pic.twitter.com/xRRNb4ELdQ</a> — Dr. Andy Baker (@FireDiversity) <a href="https://twitter.com/FireDiversity/status/1537768580455931905?ref_src=twsrc%5Etfw">June 17, 2022</a></blockquote> There’s much to learn There remains much for Western science to learn about <a href="https://theconversation.com/fighting-fire-with-fire-botswana-adopts-indigenous-australians-ancient-burning-tradition-135363" target="_blank" rel="noopener">traditional fire management</a>. Large-scale institutional fire management is based on concepts of efficiency and generality. It is controlled by bureaucracies, and achieved using machines and technologies. Such an “industrial” approach cannot replace the placed-based knowledge, including close human relationships with Country, underpinning <a href="https://www.firesticks.org.au/about/cultural-burning/" target="_blank" rel="noopener">cultural burning</a>. Cultural burning and institutional fire management could be thought of as the differences between home cooking and fast food. Fast food is quick, cheap and produces the same product regardless of individual needs. Home cooking takes longer to prepare, can cater to individual needs, and can improve wellbeing. But restoring sustainable fire regimes based on the wisdom and practices of Indigenous people cannot be achieved overnight. Reaping the benefits of cultural burning to landscapes where colonialism has disrupted ancient fire traditions take time, effort and resources. It’s urgent remaining traditional fire practitioners are recognised for their invaluable knowledge and materially supported to continue caring for their Country. This includes: <ul> <li>actively supporting Indigenous people to reside on their Country</li> <li>to pay them to undertake natural resource management including cultural burning</li> <li>creating pathways enabling Indigenous people separated from their country by colonialism to re-engage with fire management.</li> </ul> Restoring landscapes with sustainable cultural burning traditions is a long-term project that will involve training and relearning ancient practices. There are extraordinary opportunities for Indigenous and non-Indigenous people alike to learn how to Care for Country. <hr /> The authors gratefully acknowledge the contribution of Victor Steffensen, the Lead Fire Practitioner at the Firesticks Alliance Indigenous Corporation, who reviewed this article.<img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/184562/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /> <a href="https://theconversation.com/profiles/david-bowman-4397" target="_blank" rel="noopener">David Bowman</a>, Professor of Pyrogeography and Fire Science, <a href="https://theconversation.com/institutions/university-of-tasmania-888" target="_blank" rel="noopener">University of Tasmania</a>; <a href="https://theconversation.com/profiles/christopher-i-roos-1354187" target="_blank" rel="noopener">Christopher I. Roos</a>, Professor, <a href="https://theconversation.com/institutions/southern-methodist-university-1988" target="_blank" rel="noopener">Southern Methodist University</a>, and <a href="https://theconversation.com/profiles/fay-johnston-90826" target="_blank" rel="noopener">Fay Johnston</a>, Professor, Menzies Institute for Medical Research, <a href="https://theconversation.com/institutions/university-of-tasmania-888" target="_blank" rel="noopener">University of Tasmania</a> This article is republished from <a href="https://theconversation.com" target="_blank" rel="noopener">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/new-research-in-arnhem-land-reveals-why-institutional-fire-management-is-inferior-to-cultural-burning-184562" target="_blank" rel="noopener">original article</a>. Image: @FireDiversity (Twitter)

Domestic Travel

Penny Wong says Australia has “a lot to learn” from New Zealand

Australian Foreign Minister Penny Wong has said the country has “a lot to learn” from New Zealand when it comes to indigenous foreign policy. Wong met with New Zealand’s Foreign Minister, Nanaia Mahuta, at Parliament in Wellington for their first official bilateral talks since the new Australian government came into power under Anthony Albanese, as reported by the <a href="https://www.nzherald.co.nz/nz/penny-wong-says-australia-has-lot-to-learn-from-nz-on-indigenous-issues-china-pacific-discussed/RV4VARZMDACZKX7JATZMXSRPQM/" target="_blank" rel="noopener">NZ Herald</a>. The pair spoke at length in their private meeting, covering climate change, issues in the Pacific, Russia’s war on Ukraine, the Pacific Islands forum next month, and working together on Indigenous-based foreign policy. <blockquote class="instagram-media" style="background: #FFF; border: 0; border-radius: 3px; box-shadow: 0 0 1px 0 rgba(0,0,0,0.5),0 1px 10px 0 rgba(0,0,0,0.15); margin: 1px; max-width: 540px; min-width: 326px; padding: 0; width: calc(100% - 2px);" data-instgrm-captioned="" data-instgrm-permalink="https://www.instagram.com/p/Ce3RI5xPA9M/?utm_source=ig_embed&utm_campaign=loading" data-instgrm-version="14"> <div style="padding: 16px;"> <div style="display: flex; flex-direction: row; align-items: center;"> <div style="background-color: #f4f4f4; border-radius: 50%; flex-grow: 0; height: 40px; margin-right: 14px; width: 40px;"> </div> <div style="display: flex; flex-direction: column; flex-grow: 1; justify-content: center;"> <div style="background-color: #f4f4f4; border-radius: 4px; flex-grow: 0; height: 14px; margin-bottom: 6px; width: 100px;"> </div> <div style="background-color: #f4f4f4; border-radius: 4px; flex-grow: 0; height: 14px; width: 60px;"> </div> </div> </div> <div style="padding: 19% 0;"> </div> <div style="display: block; height: 50px; margin: 0 auto 12px; width: 50px;"> </div> <div style="padding-top: 8px;"> <div style="color: #3897f0; font-family: Arial,sans-serif; font-size: 14px; font-style: normal; font-weight: 550; line-height: 18px;">View this post on Instagram</div> </div> <div style="padding: 12.5% 0;"> </div> <div style="display: flex; flex-direction: row; margin-bottom: 14px; align-items: center;"> <div> <div style="background-color: #f4f4f4; border-radius: 50%; height: 12.5px; width: 12.5px; transform: translateX(0px) translateY(7px);"> </div> <div style="background-color: #f4f4f4; height: 12.5px; transform: rotate(-45deg) translateX(3px) translateY(1px); width: 12.5px; flex-grow: 0; margin-right: 14px; margin-left: 2px;"> </div> <div style="background-color: #f4f4f4; border-radius: 50%; height: 12.5px; width: 12.5px; transform: translateX(9px) translateY(-18px);"> </div> </div> <div style="margin-left: 8px;"> <div style="background-color: #f4f4f4; border-radius: 50%; flex-grow: 0; height: 20px; width: 20px;"> </div> <div style="width: 0; height: 0; border-top: 2px solid transparent; border-left: 6px solid #f4f4f4; border-bottom: 2px solid transparent; transform: translateX(16px) translateY(-4px) rotate(30deg);"> </div> </div> <div style="margin-left: auto;"> <div style="width: 0px; border-top: 8px solid #F4F4F4; border-right: 8px solid transparent; transform: translateY(16px);"> </div> <div style="background-color: #f4f4f4; flex-grow: 0; height: 12px; width: 16px; transform: translateY(-4px);"> </div> <div style="width: 0; height: 0; border-top: 8px solid #F4F4F4; border-left: 8px solid transparent; transform: translateY(-4px) translateX(8px);"> </div> </div> </div> <div style="display: flex; flex-direction: column; flex-grow: 1; justify-content: center; margin-bottom: 24px;"> <div style="background-color: #f4f4f4; border-radius: 4px; flex-grow: 0; height: 14px; margin-bottom: 6px; width: 224px;"> </div> <div style="background-color: #f4f4f4; border-radius: 4px; flex-grow: 0; height: 14px; width: 144px;"> </div> </div> <p style="color: #c9c8cd; font-family: Arial,sans-serif; font-size: 14px; line-height: 17px; margin-bottom: 0; margin-top: 8px; overflow: hidden; padding: 8px 0 7px; text-align: center; text-overflow: ellipsis; white-space: nowrap;"><a style="color: #c9c8cd; font-family: Arial,sans-serif; font-size: 14px; font-style: normal; font-weight: normal; line-height: 17px; text-decoration: none;" href="https://www.instagram.com/p/Ce3RI5xPA9M/?utm_source=ig_embed&utm_campaign=loading" target="_blank" rel="noopener">A post shared by Penny Wong (@senatorpennywong)</a> </div> </blockquote> Wong’s visit to Parliament began with a traditional pōwhiti ceremonial welcome, led by mana whenua Te Āti Awa (one of New Zealand’s Awa tribes). Mana whenua and Mahuta’s side of the room sang Purea Nei, with Wong and her Australian delegation responding with E Toru Ngā Mea. Wong described the experience of being welcomed as “very moving”. “It’s an act of respect and honour, you feel the power of that. Being welcomed into someone’s land, you feel the importance,” she said. <blockquote class="twitter-tweet"> Australia Foreign Minister Penny Wong and her delegation sing the Māori waiata E Toru Ngā Mea during pōwhiri led by mana whenua Te Āti Awa at Parliament <a href="https://t.co/KznD0Xj6WI">pic.twitter.com/KznD0Xj6WI</a> — Michael Neilson (@mr_neilson_) <a href="https://twitter.com/mr_neilson_/status/1537270105943715840?ref_src=twsrc%5Etfw">June 16, 2022</a></blockquote> Wong said one of the main reasons she sought to work in her current role was to be part of a government that implemented the Uluru Statement of the Heart, which calls for constitutional change to give Indigenous Australians representation in Parliament and a Makarta Commission for treaty making and truth telling. She said she appreciated learning on the topic from Mahuta - who is of the Waikato-Tainui, Ngāti Maniapoto and Ngāti Manu iwi (tribes) - who has a “depth of personal wisdom”. Having read Mahuta’s statements and speeches, Wong said she found the use of Māori concepts “extraordinarily powerful”. “We can learn a lot from your country,” Wong said. “We are a modern, multicultural, diverse nation and we have the privilege of one of the oldest continuing cultures on Earth. “And we should integrate that much more into how we engage with the world and how we talk to and with the world and about ourselves.” The pair went on to discuss tensions in the Pacific region, stemming from a security pact signed by the Solomon Islands with China in March, with Wong noting that previous governments hadn’t done enough in the region. She pledged to “do more” for the “Pacific family” and said Australia’s partnership with New Zealand was “indispensable”. “We know we can always rely on each other,” she said. “We’re allies, we’re friends, and we’re partners in the region and the world that, as the minister said, is experiencing a much sharper set of challenges.” When the topic of the controversial 501 deportation policy arose, Wong gave no further information besides saying that Mr Albanese and New Zealand Prime Minister Jacinda Ardern had discussed the issue when they met in Sydney. “We understand the concerns have been raised. We’ll take those into consideration,” Wong said. After their meeting, Wong will be meeting with the Prime Minister and Cabinet ministers in the Solomon Islands, while Mahuta will travel to Rwanda to represent New Zealand at the Commonwealth Heads of Government Meeting. Image: Getty Images

News

Shifting seasons: using Indigenous knowledge and western science to help address climate change impacts

Traditional Owners in Australia are the creators of millennia worth of <a href="https://e360.yale.edu/features/native-knowledge-what-ecologists-are-learning-from-indigenous-people" target="_blank" rel="noopener">traditional ecological knowledge</a> – an understanding of how to live amid changing environmental conditions. Seasonal calendars are one of the forms of this knowledge best known by non-Indigenous Australians. But as the climate changes, these calendars are being disrupted. How? Take the example of wattle trees that flower at a specific time of year. That previously indicated the start of the fishing season for particular species. Climate change is causing these plants to flower later. In response, Traditional Owners on <a href="http://www.archerpoint.com.au/" target="_blank" rel="noopener">Yuku Baja Muliku</a> (YBM) Country near Cooktown are having to adapt their calendars and make new links. That’s not all. The seasonal timing of cultural burning practices is changing in some areas. Changes to rainfall and temperature alter when high intensity (hot) burns and low intensity (cool) burns are undertaken. Seasonal connections vital to Traditional Owners’ culture are decoupling. To systematically document changes, co-author Larissa Hale and her community worked with western scientists to pioneer a Traditional Owner-centred approach to climate impacts on cultural values. This process, <a href="https://escholarship.org/uc/item/7kw7z2c9" target="_blank" rel="noopener">published last week</a>, could also help Traditional Owners elsewhere to develop adaptive management for their Indigenous heritage. <figure class="align-center zoomable"><a href="https://images.theconversation.com/files/467324/original/file-20220606-15930-59oyt9.JPG?ixlib=rb-1.1.0&q=45&auto=format&w=1000&fit=clip"><img src="https://images.theconversation.com/files/467324/original/file-20220606-15930-59oyt9.JPG?ixlib=rb-1.1.0&q=45&auto=format&w=754&fit=clip" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px" srcset="https://images.theconversation.com/files/467324/original/file-20220606-15930-59oyt9.JPG?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=450&fit=crop&dpr=1 600w, https://images.theconversation.com/files/467324/original/file-20220606-15930-59oyt9.JPG?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=450&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/467324/original/file-20220606-15930-59oyt9.JPG?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=450&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/467324/original/file-20220606-15930-59oyt9.JPG?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=566&fit=crop&dpr=1 754w, https://images.theconversation.com/files/467324/original/file-20220606-15930-59oyt9.JPG?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=566&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/467324/original/file-20220606-15930-59oyt9.JPG?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=566&fit=crop&dpr=3 2262w" alt="Wattle flower" /></a><figcaption>A YBM Traditional Owner showing the wattle flower which used to be an indicator species for good fishing. Author provided</figcaption></figure> Climate change threatens First Nations - their perspectives must be heard Australia’s First Nations people face many threats from climate change, ranging from impacts on food availability to health. For instance, rising seas are already <a href="https://www.smh.com.au/politics/federal/torres-strait-islanders-plead-for-climate-action-as-government-builds-seawall-20220401-p5aa13.html" target="_blank" rel="noopener">flooding islands</a> in the Torres Strait with devastating consequences. The most recent Intergovernmental Panel on Climate Change report on impacts and adaption noted in the <a href="https://www.ipcc.ch/report/ar6/wg2/downloads/report/IPCC_AR6_WGII_FinalDraft_Chapter11.pdf" target="_blank" rel="noopener">Australasia chapter</a> that climate-related impacts on Aboriginal and Torres Strait Islander peoples, their country and cultures are “pervasive, complex and compounding.” While it is important these impacts are recorded, the dominant source of the data is academic literature based on western science. Impacts and pressures Traditional Owners are seeing and managing on their country must be assessed and managed from their unique perspective. Traditional Owners have survived and adapted to climatic shifts during their 60,000+ years in Australia. This includes sea-level rise that flooded the area that is now the Great Barrier Reef and extreme rainfall variability. As a result, <a href="https://theconversation.com/ancient-knowledge-is-lost-when-a-species-disappears-its-time-to-let-indigenous-people-care-for-their-country-their-way-172760" target="_blank" rel="noopener">they have developed</a> a fine-tuned sense of nature’s variability over time. <figure class="align-center zoomable"><a href="https://images.theconversation.com/files/467327/original/file-20220607-20-y7p3ak.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=1000&fit=clip"><img src="https://images.theconversation.com/files/467327/original/file-20220607-20-y7p3ak.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&fit=clip" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px" srcset="https://images.theconversation.com/files/467327/original/file-20220607-20-y7p3ak.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=400&fit=crop&dpr=1 600w, https://images.theconversation.com/files/467327/original/file-20220607-20-y7p3ak.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=400&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/467327/original/file-20220607-20-y7p3ak.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=400&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/467327/original/file-20220607-20-y7p3ak.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=502&fit=crop&dpr=1 754w, https://images.theconversation.com/files/467327/original/file-20220607-20-y7p3ak.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=502&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/467327/original/file-20220607-20-y7p3ak.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=502&fit=crop&dpr=3 2262w" alt="Drone shot of Annan river" /></a><figcaption>YBM Traditional Owners and scientists surveying freshwater mussel populations on Annan River near Cooktown. Author provided</figcaption></figure> So what did we do? Worried about the changes they were seeing on their Land and Sea Country around Archer Point in North Queensland, the YBM people worked with scientists from James Cook University to create a new way to assess impacts on cultural values. To do this, we drew on the values-based, science-driven, and community-focused approach of the <a href="https://cvi-heritage.org/about" target="_blank" rel="noopener">climate vulnerability index</a>. It was the first time this index had been used to assess values of significance for Indigenous people. YBM people responded to key prompts to assess changes to their values, including: <ul> <li>What did the value look like 100 years ago?</li> <li>What does it look like now?</li> <li>What do you expect it will look like in the climate future around 2050?</li> <li>What management practices relate to that value and will they change?</li> </ul> We then discussed what issues have emerged from these climatic changes. Using this process, we were able to single out issues directly affecting how YBM people live. For instance, traditional food sources can be affected by climate change. In the past, freshwater mussels in the Annan River were easy to access and collect. Extreme temperature events in the last 10 years have contributed to mass die-offs. Now mussels are much smaller in size and tend to be far <a href="https://www.researchgate.net/publication/311066114_Freshwater_mussel_surveys_from_the_Annan_River_Yuku_Baja_Muliku_Country_-_project_findings" target="_blank" rel="noopener">fewer in number</a>. <figure class="align-center zoomable"><a href="https://images.theconversation.com/files/467325/original/file-20220607-16-b1ny4a.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=1000&fit=clip"><img src="https://images.theconversation.com/files/467325/original/file-20220607-16-b1ny4a.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&fit=clip" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px" srcset="https://images.theconversation.com/files/467325/original/file-20220607-16-b1ny4a.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=420&fit=crop&dpr=1 600w, https://images.theconversation.com/files/467325/original/file-20220607-16-b1ny4a.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=420&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/467325/original/file-20220607-16-b1ny4a.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=420&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/467325/original/file-20220607-16-b1ny4a.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=528&fit=crop&dpr=1 754w, https://images.theconversation.com/files/467325/original/file-20220607-16-b1ny4a.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=528&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/467325/original/file-20220607-16-b1ny4a.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=528&fit=crop&dpr=3 2262w" alt="Freshwater mussels Annan River" /></a><figcaption>Freshwater mussels used to be more common. Author provided</figcaption></figure> Through the process we also documented that changes to rainfall and temperature have altered the time when some plant foods appear. This is particularly true for plants that depend upon cultural burns to flower or put up shoots. This in turn has meant that the timing of collecting and harvesting has changed. <figure class="align-right zoomable"><a href="https://images.theconversation.com/files/467328/original/file-20220607-12-61cmu0.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=1000&fit=clip"><img src="https://images.theconversation.com/files/467328/original/file-20220607-12-61cmu0.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=237&fit=clip" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px" srcset="https://images.theconversation.com/files/467328/original/file-20220607-12-61cmu0.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=450&fit=crop&dpr=1 600w, https://images.theconversation.com/files/467328/original/file-20220607-12-61cmu0.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=450&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/467328/original/file-20220607-12-61cmu0.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=450&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/467328/original/file-20220607-12-61cmu0.jpg?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=566&fit=crop&dpr=1 754w, https://images.theconversation.com/files/467328/original/file-20220607-12-61cmu0.jpg?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=566&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/467328/original/file-20220607-12-61cmu0.jpg?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=566&fit=crop&dpr=3 2262w" alt="bushfoods found on YBM country" /></a><figcaption>The timing of when some bushfoods appear is changing. Author provided</figcaption></figure> These climate-linked changes challenge existing bodies of traditional knowledge, altering connections between different species, ecosystems and weather patterns across Land and Sea Country. A key part of this process was developing a mutually beneficial partnership between traditional ecological knowledge holders and western scientists. It was critical to establish a relationship built on trust and respect. Walking the country first – seeing rivers, mangroves, beaches, headlands, bush, wetlands, and looking out at Sea Country – helped researchers understand the perspectives of Traditional Owners. Honouring experience and knowledge (especially that held by Elders and Indigenous rangers) was important. Indigenous cultural and intellectual property <a href="https://www.artslaw.com.au/information-sheet/indigenous-cultural-intellectual-property-icip-aitb/" target="_blank" rel="noopener">protocols</a> were recognised and respected throughout the assessment. <a href="https://www.un.org/development/desa/indigenouspeoples/wp-content/uploads/sites/19/2018/11/UNDRIP_E_web.pdf" target="_blank" rel="noopener">Respecting</a> and working collaboratively with Traditional Owners as expert scientists in their own knowledge system was critical for success. Any effort to incorporate traditional ecological knowledge in climate change assessments must protect sensitive traditional knowledge. As climate change will continue and accelerate, we must work together to minimise resulting impacts on the cultural heritage of First Nations peoples.<img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/183229/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /> <a href="https://theconversation.com/profiles/karin-gerhardt-1350288" target="_blank" rel="noopener">Karin Gerhardt</a>, PhD student, <a href="https://theconversation.com/institutions/james-cook-university-1167" target="_blank" rel="noopener">James Cook University</a>; <a href="https://theconversation.com/profiles/jon-c-day-142416" target="_blank" rel="noopener">Jon C. Day</a>, PSM, Adjunct Senior Research Fellow, ARC Centre of Excellence for Coral Reef Studies, <a href="https://theconversation.com/institutions/james-cook-university-1167" target="_blank" rel="noopener">James Cook University</a>; <a href="https://theconversation.com/profiles/larissa-hale-1346434" target="_blank" rel="noopener">Larissa Hale</a>, Yuku Baja Muliku Traditional Owner, <a href="https://theconversation.com/institutions/indigenous-knowledge-4846" target="_blank" rel="noopener">Indigenous Knowledge</a>, and <a href="https://theconversation.com/profiles/scott-f-heron-256521" target="_blank" rel="noopener">Scott F. Heron</a>, Associate Professor in Physics, <a href="https://theconversation.com/institutions/james-cook-university-1167" target="_blank" rel="noopener">James Cook University</a> This article is republished from <a href="https://theconversation.com" target="_blank" rel="noopener">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/shifting-seasons-using-indigenous-knowledge-and-western-science-to-help-address-climate-change-impacts-183229" target="_blank" rel="noopener">original article</a>. Image: Yuku Baja Muliku Land and Sea Rangers (Facebook)

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