Aboriginal languages]]> Aboriginal Australians]]> Aboriginal peoples]]> AIATSIS Daungwurrung resources]]> Daungwurrung / Taungurong language (S37) (Vic SJ55-02)]]> Indigenous Languages | Taungurung (State Library of NSW)]]> Aboriginal languages]]> Aboriginal peoples]]> Aboriginal Australians]]> Jotijota (per Tindale 1974, Tindale Archives at Museum of South Australia: historical) ]]> Yorta Yorta / Yota Yota language (D2) (NSW SI55-13) ]]> Bangerang / Kwat Kwat / Waveroo language (S40) (Vic SJ55-02)]]> Indigenous Languages | Yorta Yorta (State Library of NSW)]]> Water quality]]>
Blackwater occurs naturally during flooding events in the Murray Darling Basin, and, despite it's harmful effect in the short term, can contribute to overall improvements in its ecosystems. This is because the breakdown of organic matter releases carbon and other nutrients into the system, boosting zooplankton and macroinvertebrate communities, in turn acting as food sources for fish, plants and other organisms. ]]> Department of Sustainability, Environment, Water, Population and Communities (2012), Blackwater events and water quality. Australian Government]]> Murray Darling Basin Authority (n.d.) Blackwater. Australian Government ]]> Water resources]]> Murray-Darling Basin Authority (n.d.), 'Water Markets', Australian Government.]]>
The most notable of these fish traps are the National Heritage listed Ngunnhu (Baiame's Ngunnhu) of the Ngemba people in Brewarrina, New South Wales. The Ngunnhu were a gift from Baiame (The Creator) whom entrusted the Ngemba people to be the custodians. The Ngunnhu were also used by neighbouring Nations where the site also became an important place for meetings, ceremonies and trade.

]]> Department of the Environment (n.d.), 'Australian National Heritage Places - Brewarrina Aboriginal Fish Traps (Baiame's Ngunnhu)', Australian Government.]]> Department of the Environment (n.d.), 'Brewarrina Aboriginal Fish Traps (Baiame's Ngunnhu)', Australian Government.]]> Kinship]]> ]]> Rose, D., James, D. & Watson, C. (2003), 'Indigenous kinship with the Natural World in New South Wales', NSW National Parks and Wildlife Service, Hurstville, Sydney.]]> Aboriginal technologies]]>
]]> Long, A. (2005), 'Aboriginal scarred trees in New South Wales | A field manual', Department of Environment and Conservation (NSW), Hurstville, NSW.]]> Astronomy]]> Seasonal calendars]]> Norris, R. P., Hamacher, D.W., and Fuller, R. (2013), 'The Astronomy of Indigenous Stone Arrangements', in Archaeology in Oceania.]]>
Cultural flows aims to help address the lack of authority that Aboriginal Nations hold in negotiating water flows. In turn, it hopes to improve and foster the cultural, social, spiritual, environmental, economic and natural aspects of Aboriginal peoples’ lives.

This new paradigm has been created by, and agreed upon by Aboriginal organisations within the Murray-Darling Basin including the Northern Basins Aboriginal Nations (NBAN) and Murray Lower Darling Rivers Indigenous Nations (MLDRIN).
]]> Murray-Darling Basin Authority]]> National Cultural Flows Research Project]]> Murray Lower Darling Rivers Indigenous Nations]]> Coastal management]]> Coastal settlement]]> Conservation (Environment)]]> Conservation (Heritage)]]> Surf lifesaving]]> Surfing]]> Fishing]]> Fishing industry]]> Marine protected areas]]> Social values]]> Subcultures]]> Mental illness]]> Communities]]> Natural medicine]]> Spiritual health]]> Activism]]>
In terms of valuing the coast, he discusses the medicinal, therapeutic, and spiritual aspects of beaches, referring to them as a place of reflection. He also reflects on the beach as a place of love, romance, and emotive experiences, often referring to the 1981 Australian surfing movie Puberty Blues – and the accessibility of beaches to all walks of life.

He talks about the changes in perceptions and cultures related to the beach. For example, a ‘surfer’ includes anyone who engages in the surf zone, not just those with surfboards. He discusses the beginning of the surf club movement in the 1900s and how surfing was popularised by America in the 1950s; the changing culture and perception of surfers as irresponsible types to political advocates – now active in Surf Councils and National Surf Reserves. He also describes the role of National Surf Reserves in conservation and preservation, and refers to Crescent Head and the Dunghutti Aboriginal peoples.

While the interviewee agrees with no-take zones, the idea or need for fishing licences offend him. He talks about different types of fisherman and the need for governments to be aware of the different user groups, communicating and educating accordingly.

He also discusses communities and their strong sense of ownership over their beaches and subsequent management. He thinks that the government’s biggest challenge is in their approach to community liaison and stakeholder engagement. When governments interfere it impacts peoples’ spiritual and social connections, and their experiences become diminished. He worries about community capacity to change the way governments act towards them.

He has a deep understanding of subcultures and discusses the differences between surf lifesavers ('clubbies') and surfers ('hard core'). He often refers to the ‘bromance’ that exists in male surf culture – a connectedness between males and a way for blokes to find a space away from other things in their lives. Reflecting on his work with Suicide Prevention Australia and Australian Men’s Shed Association (mental health initiatives), he talks about male culture in general, the way that men connect and bond through activities, and the power for these activities to cross cultural boundaries. He also makes a clear distinction between surfer and fisherman communities, noting that when the surf is bad a surfer will go home rather than participate in another beach activity. Similarly, a fisherman will do the same.

He recognises the balance between economic stimulus and protection of headlands, and having worked as a federal government advisor, environmental advocate, and lobbyist, feels frustrated and ‘burned out’ when it comes to ever-changing government agendas at the expense of the environment (e.g. coal export terminals in the Great Barrier Reef).

Finally, when asked about the allowance of fishing off beaches and headlands in sanctuary zones he comments about the waste he has personally observed on commercial fishing boats and trawlers.
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