tunapri makuminya Project
Acknowledgement of Country We acknowledge the muwinina people, the Traditional Custodians who have walked upon and cared for this land for thousands of years. We acknowledge the continued deep spiritual attachment and relationship of Aboriginal and Torres Strait Islander peoples to Country and commit ourselves to the ongoing journey of Reconciliation. 2
Contents Part 1: Biocultural Survey
Part 2: Cultural Development
Part 3: Conservation & Regeneration
Forest Ecosystem Grassland Ecosystem Riparian Ecosystem
Return the Land Sand Circle River Reed Workshop Space Native Garden Timeline Pathway Memorial to Frontier Wars Refresh & Renew Existing Sites Signage
Regeneration of Riparian Zone Rubbish Removal Landcare Group Climate Action Plan Using Fire
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Project Acknowledgements I would like to give the deepest possible gratitude and respect to the land that holds us, the ancestors that cared for land, sky and sea since time immemorial, and the palawa Elders who have sacrificed, survived, and thrived and through it all still connect us to this deep time and place. Our deep and bloody past must also be acknowledged for we cannot dream to heal the land without first healing our shared colonial wounds. I also wish to express to all palawa, and other Indigenous peoples reading this report, that holding knowledge about your country is not a prerequisite to being First Nations. You are on your path and the impacts of colonialism are extensive and complex, be gentle on yourself. As long as you are moving forward you and your ancestors should feel proud. In fact, I learnt a great deal 4
about my Country in the process of research for this project and share this cultural knowledge with you in the hope that it gives you as much pride and inspiration as it has me. I would love to give my deepest and most heartfelt thanks to Aboriginal Student Support Teacher Mrs Bridget Jenkins, for believing in me and for getting me through the year. I seriously doubt whether I would have made it to this side of 2020 without your support and for that I am eternally grateful. To Environment and Learning Support Officer, Mr Mark (Bushy) Smith, thanks for all the feeds, yarns and knowledge exchange over the last few months. You’re a great protector of this island and your keen and
respectful interest in palawa culture (especially burning) gives me hope for the future. To Principal Mr Damian Messer and Director of Development Mr Mark Waddington and the St Virgil’s College staff, I offer the biggest nayri nina tu (thank you) I can muster. Thanks for having me on board and letting me roam the school grounds connecting to this beautiful landscape and community that is the St Virgil’s Senior College. It has been one of my favourite (and largest) projects I’ve ever found myself working on and it’s been both incredibly exhausting and fulfilling. I have learnt new skills and for that I will be forever grateful. I also want to extend my thanks to Year 10 students Jai Pickett, Lachie Nichols and River Smith who have all
helped me out on this project in some way or another, whether simply by welcoming me onto the property, by asking questions of me that I hadn’t thought of, or teaching me new knowledge entirely. I must also take the time to thank nipaluna itself for holding us safely throughout COVID, and for teaching me more than I thought it could. I have learnt much from this year’s journey and shared as much as I could back into the community, to help these young emerging leaders to be strong cultural people in the face of great adversity. Jamie Graham-Blair 2020 5
Some Context of How the tunapri makuminya Project Came About Throughout 2020 Jamie worked as an independent consultant with St Virgil’s College to create and present the tunapri makuminya Project. Previously he had worked regularly at the College as a cultural educator both on his own and with Tasmanian Aboriginal organisation Nita Education. In this role he was able to provide Aboriginal perspectives in classroom learning, accompany school excursions to sites of cultural and historical significance and lead professional learnings for staff from both campuses.
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It was assumed this work would continue throughout 2020, however the closure of the College at the outset of the Covid-19 pandemic changed things enormously as it did, and continues to do, for so many. In response to the restrictions placed upon our learning and our need to still care for our students and their families, we were able to implement a cool fire burning programme on site and
invite small groups of the senior Aboriginal students to come and work and learn from the unique landscape surrounding the school buildings and classrooms. As Covid -19 restrictions eased we were able to again employ Jamie and other Tasmanian Aboriginal community members to come in and teach the students and staff about cultural burning and the ancient practice of fire farming. From there the idea of a biocultural survey grew, one in which we hoped to identify every plant species on the campus which was of cultural significance to Tasmanian Aboriginal people. The finished project included conservation and regeneration suggestions and proposals to expand cultural practice and cultural learning opportunities within the surrounding landscape.
The tunapri makuminya Project has the capacity to significantly strengthen and deepen learning programs both in the classroom and beyond. It provides opportunities to meaningfully engage with the Aboriginal peoples of lutruwita/trowunna/Tasmania and First Nation’s Communities from other regions of Australia. Most of all the tunapri makuminya Project has created an increasing awareness amongst everyone involved of the importance of Caring for Country but also the importance of allowing ourselves to be Cared for by Country.
The Ancient Presence of palawa pakana in lutruwita trowunna/Tasmania Western Science estimates Tasmanian Aboriginal people have lived here for at least 2000 generations. To talk about those early palawa we would have to say, ‘our great, great, great, great, great, great… (nearly 2000) … great grandparents’! So just how big a difference is 2000 generations compared to the last eight? 2000 generations and 42,500 years is merely a minimum estimate of our presence here. Our ancient stories of creation speak of our spirits existing in this land from the very beginning. Ancient oceanic forces created a sandbar off the south eastern tip of Australia, spirits dropped the seeds of gumtrees, kelp and abalone into the winds which created the forests and soil and kelp beds and coastline, giant kangaroos and ants shifted and shaped the valleys, grass plains and watering holes that exist here today. Some of our stories of creation are so old they even speak of
giant icebergs floating up from the south, and ice snakes slithering down the mountains carving what we today call glacial valleys. We live on an island entirely shaped by its unique climate and ecology. Our stories also speak of the arrival of palawa. “We walked down the milkyway” (words spoken in English to George Augustus Robinson by Mannalargenna at the summit of wukalina/Mt William) and onto the land, being given the responsibility of keeping Country in balance and prosperous for all the beings who lived here, using our natural gifts: our ears, eyes and brains for observing and learning, our hands and feet for moving and doing, and our voices and bodies for singing and dancing, important parts of passing down knowledge throughout deep time.
During the last 42,500 years lutruwita/trowunna/Tasmania has seen much change. We live in a period of relatively warm weather now with plenty of rain; what scientists call an interglacial period. But that hasn’t always been the case. We have survived here on this land through at least two different ice ages, massive climate change. The coastline we see today, has not always been the coastline our Old People walked. In fact, in the last ice age there was a land bridge connecting the island to the mainland and the coastline extended out towards the continental shelf. Our coastal living sites, (also referred to as middens), were situated tens of kilometres out to sea, now protected by the whales and waves. Many of my Elders believe that the archaeological proof that would place us here earlier than the current estimate of 42,500 years exists either on the Bassian planes beneath the Bass Strait, or on the continental shelf surrounding the island.
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The Land of the muwinina People, nipaluna/Hobart St Virgil’s College stands upon the land of the muwinina also spelled Mouheneenner palawa of the South-East Nation. A Nation known for its coastal food resources, hunting grounds, alpine medicines and resilience. The South East was home to at least three other clans/tribal groups known as the Mellukerdee of the Huon River, the Lyluequonny of the Far South, and the Nuenonne of Bruny Island). The muwinina palawa occupied the Country between kunanyi (Mt Wellington) and timtumili minanya (the River Derwent) and they moved about their territory as botanical and astrological indicators guided them, trading and holding ceremonies with neighbouring clans and family groups.
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One of the first of the Nine Nations to be confronted with the disease, violence and dispossession of British invasion and subsequent colonisation, the South East Nation, and the clans who lived on the shores of the River Derwent, including
the muwinina people, suffered immediately. In the 200 years that followed, the people of the Nine Nations clans were dispossessed of their homelands and died in horrific numbers. Eventually the survivors were compelled to negotiate with the colonial government to leave the main island and temporarily move to Flinders Island in the Bass Strait. This negotiation was made on the understanding that they would eventually return to their own lands, practice ceremony and language and continue their seasonal responsibilities in caring for Country. However, once they were sent into exile at the varying off-shore detention centres of the Bass Strait, very few survived and only a few were able to return. Today’s palawa communities are descended from proud, strong and resilient people, including the sealing women of tayaritja (The Furneaux Islands).
Palawa have always used treaties and tribal agreements to ensure their cultural longevity; spoken agreements between groups kept the island relatively peaceful and allowed the people and the land to thrive for millenia. Today their spirit remains on this land and the St Virgil’s College campus holds many remnants of their existence. The tunapri makuminya Project provides a compelling and authentic way for us all to honour some of the intentions of this original treaty, by inviting the Tasmanian Aboriginal communities of today back onto this place, to practice ceremony, to care for this Country, to learn and to educate. It gives us all the opportunity to reconcile with the history and nature of our occupation of this place and provides many ways in which we can work alongside Tasmanian Aboriginal people to create a stronger future defined by justice and truth.
Part 1:
Biocultural Survey Throughout the year that was 2020 a continuous ecological survey was conducted on the Austins Ferry campus of St Virgil’s College. Over 50 species of plants were identified on site, however it should be noted that this list is far from exhaustive. Many plant species lay dormant for several years before blooming and becoming obviously present and some plants are unidentifiable until their blooming season which could be short or outside of this survey’s time frame, some plants also require fire or particular weather patterns to help them to emerge. It should also be noted that while much cultural knowledge regarding these plants is still in use (about 220 plant species have recorded cultural uses), much has been taken from us and this collection of ethnobotanical understanding will continue to grow over time as more
Tasmanian Aboriginal people spend time on their Country and exchange information with those that still hold crucial knowledges in other areas. It is hoped that this survey will become an appropriate and safe depository for shared knowledge and literally grow alongside the plants we hope to preserve and learn about. The following list of plants and the package of accompanying cultural uses, (not included here), is no replacement for actual palawa/pakana knowledge holders being invited to be present to share their knowledge of Country. Our knowledge is traditionally passed down orally and every effort should be made to ensure the continuation of these learning traditions into the future. 9
Forest Ecosystem The survey designates a forest as any natural place where trees are the dominant plant species of the area. Silver Wattle Acacia dealbata Narrow Leaf Wattle Acacia retinodes Black Wattle Acacia mearnsii Blackwood Acacia melanoxylon Prickly Mimosa Acacia verticillate Bulloak Allocasuarina littoralis Sheoak Allocasuarina verticillata Native Cranberry Astroloma humifusum Prickly Current Coprosma quadrifida White Correa Correa alba Hop Bush Dodonaea viscosa Blue Gum Eucalyptus globulus White Gum Eucalyptus viminalis 10
Grassland Ecosystem Honey Scented Kunzea Kunzea sp. (pomifera & ambigua) Paper Bark Tree Melaleuca {Callistemon) sp. Dogwood Pomaderris sp. Kangaroo Apple Solan um sp. Tea Tree Leptospermum sp. Native Mint Prosthanthera Pigface Carprobutus rossii Native Cherry Exocarpus cupressiformis
The survey designates a grassland as any natural place where grasses, reeds and sedges are the dominant plant species of the area (trees may still be present). Flax Lily Diane/la tasmanica White Flag Iris Diplarrena moraea Kangaroo Grass Themeda sp. (australis & triandra) Spider Orchids Caladenia sp. Leopard Orchid Diuris pardina Native Leek Bulbine bulbosa Blue Love Creeper Comesperma volubile Sundew Drosera macrantha (potentially peltata) Sagg Grass/Lomandra Lomandra longifolia Native Clover Oxalis sp (maybe exilis or perennans) Rice Flower Pimelea sp. (axif/ora, nivea, linifolia, glauca)
Riparian Ecosystem The survey designates a riparian zone as any natural creek system where the soils of the bank are frequently waterlogged and the dominant plant species of the area are semi-aquatic or adapted to high water levels. Buzzies Acaeana novae-zelandiae Black Peppermint Gum Eucalyptus amygdalina Cork Reed Juncus sp. River Reed Schoenoplectus pungens Bulrush Typha sp
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Part 2:
Cultural Developments Before I delve into potential future conservation efforts the time must be taken to acknowledge the efforts of the current groundskeepers and land carers on site. Mark ‘Bushy’ Smith has shared much with the author this year and is an incredible asset to the St Virgil’s team. His long-term actions to protect this unique landscape is highly commendable and anyone making suggestions for conserving the site, must first thank him for leading the way, and work in tandem with him. From a palawa perspective, this landscape holds much diversity and numerous species in their native habitat and state. These must first and foremost be maintained and protected in perpetuity. The site does however have an incredibly high number of invasive species which must be dealt with if conservation are a long-term goal. 12
Return the Land
Sand Circle
The tunapri makuminya Project has the capacity to invite discussion and define and possibly re-define how we view, understand and ultimately act in regard to land ownership. Originally included in the project proposal as, ‘my Aunty would be mad if I didn’t at least try that one’, the idea of returning land is one which creates a moment to collectively pause and to consider alternatives to the way we currently occupy this Country. There could be many different ways of doing this and there are many different voices that still need to be heard, including those of the palawa/pakana people but also those of the ancestors and of the County itself.
A large (approximately 20 metre diameter) sand circle for local palawa ceremony holders and performers to use in order to hone their skills and dances but also as a space for ceremony holders to come in and share on Country, in a purpose- built space for dance.
River Reed Workshop Space A sheltered and comfortable gathering site near the creek where Aunties and palawa women can gather and share knowledge regarding local cultural resources (as referenced in Water is Life), with both students and other palawa as appropriate
Native Garden
Memorial to Frontier Wars
Designated space for a native food garden, either a community garden with public access to land for growing of foods and medicines (including those within the biocultural survey) to create a healthier community with greater food security and sustainability, including a Yam Daisy field!
A physical memorial to all Tasmanian Aboriginal lives lost in the Frontier Wars. Commemorate and develop learning materials for middle school curriculum. Support Aunty Wendal Pitchford’s campaign for Running Postman Kennedia prostrata to be established as the symbolic flower of the Tasmanian Frontier Wars similar to the Anzac Flanders Poppy.
Timeline Pathway A pathway through the bushland, created to allow a visualisation of the enormous quantity of time that palawa have lived here for. A stone pathway with one single stepping stone for each 200-year increment, the equivalent of 212 for palawa presence and one stone for the time since invasion and colonisation.
Refresh and Renew Existing Sites Align philosophy, intentions and practices of Tumapri Makuminya project with existing learning sites on the campus, for example, lowamakana, Nine Nations Circles, Children’s Peace Garden. 13
Signage The development of a culturally appropriate interpretive walk throughout all three Ecosystems and the surrounding landscapes upon which the school finds itself. The creating, building and installation of a system of signage and artwork throughout the landscape that will help foster an appreciation for the genius and sustainable land usage of the palawa and help every visitor to connect with the Country in front of them with new perspectives and understandings. Connections to The Orb, an online resource created by the Tasmanian Aboriginal community in collaboration with the Department of Education, will also ensure that the learning does not end when the bushwalk does. QR Coding will link viewers to the Biocultural survey.
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#1 Water is Life
#2 The Cycle of Fire
Women are custodians of the waters and men are the custodians of the land, working together in balance. palawa women have held our communities together, were life givers and lore makers, guiding the community for thousands of generations. Without their continued wisdom and strength our people would not be alive today. Here on the banks of the rivulet hear the birds, the water, the bugs and give thanks to those palawa luna for their contribution and the water that has guided and fed us all since time began.
Fire is viewed in vastly different ways by palawa and European cultures. One collective sees it as a medicine, a living spirit which has called this place home for a lot longer than humans. The other views it as a destructive element to be fearful of, to be contained, controlled and suppressed. The palawa pakana people understand its true potential and used it to shape the land, not only for their own benefit, but for the benefit of all life on the island. There are lagoons in the North East which show very clearly, through pollen core data, that at about 42,500+ years ago, fire started to be used in small routine doses, to clear and open up the land.
#3 Country Unburnt, Country Unloved Are the trees all the same height and age? Are they growing really close together? Are there any young trees growing? Is there plenty of room for the animals and smaller plants to grow and live happily? Learn how to read the health of an ecosystem.
#4 Revival in a Time of Change
#5 Medicine
We’ve worked so hard to bring our language back from the brink, our dances are returning, our songs, our knowledges are all starting to wake up. Only for the world to change under our feet.
We are never alone, the atoms of the soil and trees, once belonged to my Old People, just knowing they are still present is healing.
As our culture is entirely dependent on healthy Country, we believe that addressing the Climate Crisis is an incredibly important responsibility that we all share. We have a birthright to care for this land and we need you to let us do that.
Being on Country is medicine in and of itself. Smell the fresh air, hear the bird and wind song. Our bodies have evolved over millions of years to occupy the natural world and there are many studies that show being in nature is good for our mental, physical and spiritual wellbeing. While palawa lived relatively high-quality lives here on the island, we were not free from injury and sickness. But every ailment that occurred had a natural remedy, with plants, animals and natural resources used to heal and strengthen us when needed. 15
Part 3:
Conservation and Regeneration
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Clearing Pests and Replanting Riparian Zone
heal the waterways. This includes common and scientific names and particular cultural values including crafting, food, medicinal and habitat values.
It is a potential idea to begin data collection on water quality, to build baseline data and understand trends when remediation efforts begin. In order to allow the water to flow freely and stay healthy there will need to be extensive effort taken to clear the rosehips, blackberries, willows and other introduced plants which are currently choking the river. As part of this clearing, there must be a reintroduction of native species which work to suppress recolonisation by pests.
Using Fire
Included in the full report is a list of suitable plants which could help fill the gaps when the College, local community members and local Council take action to
The continued use of fire on campus is also essential for the rejuvenation and natural biodiversity increase. Cultural burning is not a silver bullet fix for climate change, but it is a great start in healing and reconnecting to an ancient culture steeped in conservation. It is also crucial in equipping our young future leaders with the necessary tools to care for country, to climate proof the island and to stay connected in an everdisconnecting world.
Climate Action Plan Creation of and commitment to a Climate Action Plan. Including a Carbon Emission self-audit, reduction scheme and curriculum evaluation.
Rubbish Removal A remediation effort should be made to clear up the rubbish left over from the old quarry/rubbish dump days. Metals and old machinery left exposed can have longterm impacts on soil health and ecology, while also posing a safety risk to students, staff and visitors to the campus. I suggest a long-term clean-up plan be considered and implemented.
Landcare Group Engagement with local Austins Ferry community members who use the campus recreationally (particularly potential neighbours at development to the north) to start a community action group or land care group.
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Thank You The tunapri makuminya Project was created by palawa ecologist Jamie Graham-Blair throughout the incredibly difficult year that was 2020. The St Virgil’s College Community acknowledges the extraordinary generosity, grace and strength he demonstrated while working with our staff and students, with his Community and with Country itself. His flexibility, commitment and perseverance has made the realisation of this compelling and very timely report possible and we recognise the exciting opportunities and important responsibilities it presents for our entire school community.
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Important Protocols for Using Cultural Knowledge
Development of the tunapri makuminya Project
We can describe what it is, why it is important, when it was used and why it appears on signage or in teaching resources, but not - how something was made, harvested, collected or used, this can only be done by Tasmanian Aboriginal Community members.
The tunapri makuminya Project has been presented to the College Leadership team, the Learning and Teaching Team and to the St Virgil’s College Reconciliation Action Plan Working Group.
The Tasmanian Aboriginal Community must be invited to participate in any decision making, relationships and future opportunities that may develop from this and future projects.
It has been included into the St Virgil’s College Reconciliation Action Plan, the St Virgil’s College Strategic Plan 2021- 2024 and can assist staff in achieving AITSL Australian Professional Standards for Teachers, particularly 1.4, 2.4 and 7.4.
Author Bio Jamie (Jam) Graham-Blair is a proud trawlwoolway and plangermaireener pakana, descended from courageous resistance fighters and sealers of lumaranatana (the Country of North East Tasmania), tayaritja (the Bass Strait Islands) and the mighty mountain clans of turbunna (Ben Lomond). A soon to be graduate in Ecology and Marine Science at the University of Tasmania’s Institute of Marine and Antarctic Studies, he uses both traditional and western science to aid in the healing and conservation of his homeland, the island of lutruwita/trowunna/Tasmania and the coastal waters which surround it, actively continuing the caring his people have been practicing for over 2000 generations. His inherited strength and resistance to injustice is evident in his participation and leadership within
important contemporary sites of advocacy and activism, for his people, his culture and for Country. An activist on many fronts, Jam volunteers as state coordinator for Seed mob, Australia’s largest Indigenous youth led climate action network and is a founder of Strong Blak Tasmania where he fights for social equality in his home state alongside many other local, national and international Aboriginal and Black rights activists. He is also active in the Visual and Performing Arts, working in media such as photography, regenerative art and traditional dance and cultural revival including performing internationally with Tasmanian Aboriginal Dance troupe Pakana Kanaplila. Jam has volunteered with the Pakana Ranger programme, working on traditional burning projects on
Country, yula (Mutton Bird/Short-Tailed Shearwater) conservation research and cultural heritage surveys. He sat on the Tasmanian Independent Science Counsel (TISC), the National First Peoples Gathering on Climate Change Steering Committee with CSIRO and the National Earth Systems Program (NESP) hub as an Aboriginal Advisor and is the recipient of CSIRO’s 2019 Indigenous STEM awards for tertiary excellence.
Photo Credits Jamie Graham, Bridget Jenkins and Jacob Collings @ Collings Creative. Photos are not to be re-produced without the express permission of Jamie Graham and St Virgil’s College.
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Senior School - Grade 7 to 10 St Virgil’s College 195 Main Road Austins Ferry Tas 7011
Phone: 03) 6249 6555 Fax: (03) 6249 4569 Email: registrar@stvirgils.tas.edu.au
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