Uluru - Kata Tjuta National Park Plan of Management 2000

1 ULURU - KATA TJUTA NATIONAL PARK

1.1 The Park and its values

1.1.1 The Park’s biophysical characteristics

Uluru - Kata Tjuta National Park is part of an extensive Aboriginal cultural landscape. The Park represents the work of Anangu and nature during thousands of years. Its landscape has been managed using traditional Anangu methods governed by Tjukurpa, which is Anangu Law.

Uluru - Kata Tjuta National Park contains Uluru, which is arguably the most distinctive landscape symbol of Australia, nationally and internationally. It conveys a powerful sense of the very long time during which the landscape of the Australian continent has evolved. Far from the coastal cities, and with its rich red tones, it epitomises the isolation and starkness of Australia’s desert environment. When coupled with the profound spiritual importance of many parts of Uluru to Anangu (Western Desert Aboriginal people, see Figure 2), these natural qualities have resulted in the use of Uluru in Australia and elsewhere as the embodiment of the Australian landscape. As a consequence, Uluru has become the focus of visitors’ attention in the Central Australian region, while other parks offer a complementary range of experiences.

The Park consists of the Uluru - Katatjuta Aboriginal Land Trust Aboriginal freehold land. It covers about 1325 square kilometres and is 335 kilometres by air and about 500 kilometres by road to the south-west of Alice Springs (see Figure 1). Living in the Park are members of the Mutitjulu Aboriginal Community, made up of about 400 Anangu, other community workers and some Park staff. The Ayers Rock Resort at Yulara adjoins the Park’s northern boundary. Both the Park and the Resort are surrounded by Aboriginal freehold land held by the Petermann and Katiti Land Trusts (see Figure 3).

Uluru is a sandstone monolith some 9.4 kilometres in circumference and rising about 340 metres above the surrounding plain. Kata Tjuta (the Olgas) comprises 36 rock domes of varying sizes. One of the domes, rising about 500 metres above the plain (or 1066 metres above sea level), is the highest feature in the Park.

In addition to the important geological features of Uluru and Kata Tjuta, the Park contains some outstanding examples of rare desert flora and fauna. More than 400 plant species are found there, among them seven rare or endangered species, which are generally restricted to the moist areas at the bases of Uluru and the domes of Kata Tjuta. Twenty-one species of native mammals, including several species of small marsupials,

native rodents and bats, have been recorded there, as have over 170 species of birds, many reptile and invertebrate species, and a number of species of amphibians.

The Park’s outstanding natural and cultural heritage values are acknowledged through inscription on the World Heritage list. At present, Uluru - Kata Tjuta is one of only 22 World Heritage sites listed for both their natural and cultural heritage; in 1994 it became the second national park in the world to be recognised as a cultural landscape by the world Heritage Committee. It is also on the Register of the National Estate because of its national significance to the present and future generations of Australians and since 1977 the Park has been listed as a Biosphere Reserve under UNESCO’s Man and the Biosphere Program.

The Park is assigned by this Plan to the IUCN Category II, National Park. This is a protected area managed mainly for ecosystem protection and recreation.

Manta panya irititja munu kuwaritja. Panya kuwari nganana wangkanyi warka tjungungku palyantjikitjangku kuwaringurungku. Panya ngura nyanga palunya urungka munkara-nguru pitjala nyanganyi munu mayatja kutjupa tjutangku kulu. Nyangatja ngura pulka kutjaratjara ngaranyi. —Malya Teamay ©

[This land has a history and a future. We are talking about how we can work together from now on. Because we all know that this place is visited by people from over the seas and watched by governments and other leading people. This country is a very important one with two major sites.]©

1.1.2 The Park’s history

Aboriginal people and their culture have always been associated with Uluru. According to Anangu, the landscape was created at the beginning of time by ancestral beings. Anangu are the direct descendants of these beings and they are responsible for the protection and appropriate management of these lands. The knowledge necessary to fulfil these responsibilities has been passed down from generation to generation through Tjukurpa.

During the 1870s, expedition parties headed by explorers Ernest Giles and William Gosse were the first Europeans to visit the area. As part of the colonisation process, Uluru was named ‘Ayers Rock’ and Kata Tjuta ‘The Olgas’ by these explorers in honour of political figures of the day. Further explorations quickly followed with the aim of establishing the possibilities of the area for pastoral expansion. It was soon concluded that the area was unsuitable for pastoralism. Few Europeans visited over the following decades, apart from small numbers of mineral prospectors, surveyors and scientists.

In the 1920s the Commonwealth, South Australian and Western Australian Governments declared the great central reserves, including the area that is now the Park, as sanctuaries for a nomadic people who had virtually no contact with white people. Despite this initiative, small parties of prospectors continued to visit the area and from 1936 were joined by the first tourists. A number of the oldest people now living at Uluru can recall meetings and incidents associated with white visitors during this period. Some of that contact was violent and engendered a fear of white authority.

From the 1940s the two main reasons for permanent and substantial European settlement in the region were Aboriginal welfare policy and the promotion of tourism at Uluru. These two endeavours, sometimes in harmony, sometimes in conflict, have determined the relationships between Europeans and Anangu.

In 1948 the first vehicular track to Uluru was constructed, responding to increasing tourism interest in the region. Tour bus services began in the early 1950s and later an airstrip, several motels and a camping ground were built at the base of the Rock. In 1958, in response to pressures to support tourism enterprises, the area that is now the Park was excised from the Petermann Aboriginal Reserve to be managed by the Northern Territory Reserves Board as the Ayers Rock - Mt Olga National Park. The first ranger was the legendary central Australian figure, Bill Harney.

Post-war assimilation policies assumed that Pitjantjatjara and Yankunytjatjara people had begun a rapid and irreversible transition into mainstream Australian society and would give up their nomadic lifestyle, moving to specific Aboriginal settlements developed by welfare authorities for this purpose. Further, with increasing tourism development in the area from the late 1950s, Anangu were discouraged from visiting the Park. However, Anangu continued to travel widely over their homelands, pursuing ceremonial life, visiting kin and hunting and collecting food. The semi-permanent water available at Uluru made it a particularly important stopping point on the western route of these journeys.

By the early 1970s Anangu found their traditional country unprecedentedly accessible with roads, motor cars, radio communications and an extended network of settlements. At a time of major change in Government policies, new approaches to welfare policies promoting economic self-sufficiency for Aboriginal people began to conflict with the then prevailing Park management policies. The establishment in 1972 of the Ininti Store as an Aboriginal enterprise on a lease within the Park offering supplies and services to tourists, became the nucleus of a permanent Anangu community at the Rock.

The ad hoc development of tourism infrastructure adjacent to the base of Uluru that began in the 1950s soon produced adverse environmental impacts. It was decided in the early 1970s to remove all accommodation-related tourist facilities and re-establish them outside the Park. In 1975 a reservation of 104 square kilometres of land beyond the park’s northern boundary, 15 kilometres from Uluru, was approved for the development of a tourist facility and an associated airport, to be known as Yulara. The campground within the Park was closed in 1983 and the motels finally closed in late 1984, coinciding with the opening of the Yulara resort.

Confusion about representation of Anangu in decision-making associated with the relocation of facilities to Yulara led to decisions being made which were adverse to Anangu interests. It was not until the formation of the Central Land Council and the Pitjantjatjara Council in the 1970s that Anangu began to influence the ways in which their views were represented to government.

On 24 May 1977 the Park became the first area declared under the Commonwealth National Parks and Wildlife Conservation Act 1975, under the name Uluru (Ayers Rock-Mount Olga) National Park. The Park was declared over an area of 132,550 hectares and included the subsoil to a depth of 1,000 metres. The declaration was amended on 21 October 1985 to include an additional area of 16 hectares. The Territory Parks and Wildlife Commission (the successor to the Northern Territory Reserves Board) continued with day-to-day management. During this period Anangu indicated their interest in the Park and its management, including requests for protective fencing of sacred sites and permission for houses to be built for older people to camp at the Rock to teach young people.

In February 1979, a claim was lodged under the Aboriginal Land Rights (Northern Territory) Act 1976 by the Central Land Council (on behalf of the traditional owners) for an area of land that included the Park. The Aboriginal Land Commissioner, Mr Justice Toohey, found there were traditional owners for the Park but that the Park could not be claimed as it had ceased to be unalienated Crown land upon its proclamation in 1977. The claimed land to the north east of the Park is now Aboriginal Land held by the Katiti Aboriginal Land Trust.

That decision, to establish the Park as a Commonwealth Park, heightened tension between the Commonwealth and Northern Territory Governments of the day. Negotiations over a joint management arrangement between the Northern Territory Government and Anangu based on grant of title to the Park were undertaken but agreement on mutually satisfactory arrangements could not be reached. Anangu were also unwilling to accept

Commonwealth Government proposals for establishment of an advisory committee to make recommendations to the Director of National Parks and Wildlife on park management.

In line with commitments made by the newly elected Commonwealth Government in 1983, legislation amending the Na tional Parks and Wildlife Act 1975 and the Aboriginal Land Rights (Northern Territory) 1976 came into force on 2 September 1985 to put in place joint management of the Park between Anangu and the Commonwealth. These amendments provided for the area of the Park to be granted as inalienable freehold land to the Uluru-Kata Tjuta Aboriginal Land Trust and to be simultaneously leased back to the Director of National Parks and Wildlife, to be managed under a Board of Management with an Anangu majority. During negotiations of these arrangements, Anangu achieved payment of a share of Park revenue as annual rental for use of their land as a Park.

At a major ceremony at the Park on 26 October 1985, the Governor-General formally granted title to the Park to the Uluru - Katatjuta Aboriginal Land Trust. The inaugural Board of Management was gazetted on 10 December 1985 and held its first meeting on 22 April 1986. In 1993, at the request of Anangu and the Board of Management, the official name of the Park was changed to its present name, Uluru - Kata Tjuta National Park.

Because of continuing opposition from the then Northern Territory Government to the new management arrangements for the Park, the situation whereby the Conservation Commission of the Northern Territory carried out day to day management on behalf of the Director became untenable. During 1986 the arrangements that had been in place since 1977 were terminated, and staff of the Australian National Parks and Wildlife Service have carried out day to day management since that time.

Although Anangu played a strong role in park management since receiving title to the Park in 1985, they remained dissatisfied with their level of participation and influence in the tourist industry. In late 1995 traditional landowners instructed the Central Land Council to pursue, on their behalf, a native title claim over the Yulara town site. A claim was lodged and eventually accepted by the National Native Title Tribunal, without alterations, on 18 November 1997 and is before the Federal Court.

In June 1999, while this Plan of Management was being prepared, the Environment Protection and Biodiversity Conservation Act 1999 was enacted. The new law will replace the National Parks Act in July 2000 as the legal basis underpinning joint management. A controversial section of the new Act provides for a representative of the Northern Territory Government to sit on the Park Board of Management in consultation with traditional landowners.

1.1.3 Joint management

Joint management is the term used to describe the working partnership between all traditional owners and relevant Aboriginal people and the Director of National Parks and Wildlife as lessee of the Park as framed by the Lease, within its legislative context. Joint management is based on Aboriginal title to the land, which is supported by a legal framework laid out in the National Parks and Wildlife Conser vation Act 1975 and continued by the Environment Protection and Biodiversity Conservation Act 1999. This arrangement involves the establishment of a Board of Management with an Anangu majority, a Lease between the Director and the Uluru -Kata Tjuta Aboriginal Land Trust, and the development of a Plan of Management. The Uluru - Kata Tjuta National Park Office for Joint Management facilitates consultation and communication between the joint management partners and provides secretariat support for the Board of Management.

Anangu munu Park Staff tjungu warkaringanyi. Anangu munu Park Management tjungu warkaringanyi. — Mrs Patterson ©

[Anangu and Park staff are working together. Anangu and Park Management, together.]©

The joint management of Uluru - Kata Tjuta is nationally and internationally recognised. The Park is regularly visited by representatives of protected areas and indigenous people from Australia and from overseas, seeking to learn about joint management.

1.1.4 Park values

A number of values provide guidance for determining how the Park should be used and managed. Park values are discussed in further detail later in the Plan.

Tjukurpa

The Park is Aboriginal land and Tjukurpa is recognised as the fundamental value to guide management. Any use of the Park should be culturally sustainable and should not adversely affect Anangu cultural aspirations.

Cultural and natural values: looking after country

Conserving the natural and cultural values of the Park is essential both to Tjukurpa and for fulfilling Australia’s obligations to protect the World Heritage values of the Park. Anangu knowledge and best-practice park-management approaches will be applied to looking after country properly. Any use of the Park should be ecologically sustainable and should not adversely affect biodiversity conservation.

Joint management values

Joint management of Uluru - Kata Tjuta National Park demonstrates how Anangu and other Australians can work together, respect each other, and achieve mutual goals. Anangu economic and community development aspirations will be supported by joint management, as will Nguraritja expectations of benefiting from their land being used as a national park.

Educational values: telling the Park’s story

It is important that visitors to Uluru - Kata Tjuta can learn about the Park’s cultural and natural features and, in particular, gain a better understanding of Anangu culture.

1.2 The regional context

It is important that management is sensitive to the Park’s regional context in terms of cultural and economic considerations and conservation.

1.2.1 Cultural considerations

It is an expressed view of Nguraritja that this Plan of Management should acknowledge the links, through Tjukurpa, between the Park and adjoining lands in the region. These links have direct implications for the practice and maintenance of Tjukurpa associated with the Park.

Ngaranyi manta Park-angka urilta kulu kulu manage-amilantjaku. Atunymankunytjaku ngura Park-angka urilta ngarantja tjuta. —Barbara Tjikatu ©

[We need land management both within and outside the Park. There are many things to protect outside the Park.]©

This view from Nguraritja supports new international obligations the Park has in connection with its 1994 cultural listing under the World Heritage Convention. It also takes into account obligations associated with regional ecological management of the Park under the UNESCO Man and the Biosphere program.

1.2.2 Economic considerations

The Central Australian community supports a number of tour operators and others who derive a significant proportion of their income from visitors to the Park. Tourism is central to the regional economy, particularly in terms of employment, and it is important that tourism development in the Park is compatible with other plans for regional development. The standard of visitor facilities that Parks Australia develops and maintains in Uluru - Kata Tjuta greatly influences the quality of tourists’ experience of the region.

Uluru - Kata Tjuta is an important place for recreation. Anangu are happy to share parts of their country with visitors. They would like visitors to appreciate and enjoy the Park so they can take positive memories and understanding away, but they also expect visitors to behave appropriately in the Park. It is important that the Park is well managed to provide high-quality recreational experiences for visitors while ensuring that cultural and natural values are respected.

1.2.3 Conservation

Uluru - Kata Tjuta National Park is the only Commonwealth park in Central Australia. Other parks in the Central Australian region generally cover hill, mountain range or riverine country and are managed under relevant Northern Territory and state legislation. Uluru - Kata Tjuta is located in the Great Sandy Desert bioregion and is the only protected area in this bioregion in the Northern Territory. It thus has an important place in the national reserve system.

1.3 The planning process

1.3.1 Producing the Plan of Management

In 1996 the Uluru - Kata Tjuta Board of Management and the Director of National Parks and Wildlife announced their intention to develop a new Plan of Management for Uluru - Kata Tjuta National Park. The Plan of Management that was current at the time was to cease to have effect on 31 December 1997. Preparation of the new Plan has taken longer than anticipated and the Park continues to be managed in accordance with the previous Plan.

Parks Australia engaged a consultant to prepare issues papers, coordinate consultation and the involvement of interested parties, and start developing the Plan. Another consultant was engaged to prepare a comprehensive cultural and social impact assessment to contribute to the Plan.

Public notices were issued in November 1996, announcing that the Plan was to be prepared and inviting interested parties to make representations. Forty-five representations were received as a result. They have been taken into account in the development of this document.

The Central Land Council’s Land Assessment Unit and the Office for Joint Management introduced the model for participatory planning that became central to the method of cooperatively working with Nguraritja in the development of the Plan (Central Land Council 1997a, 1997b). The framework and method for the consultation phase were approved by the Board of Management at its meetings in March and May 1997.

During 1998, staff of Parks Australia and the Office for Joint Management, with the assistance of the Tourism Consultative Committee, considered important visitor-related matters affecting the Park. Their subsequent recommendations formed the basis for Chapter 5 of this Plan.

On 3 March 1999, the Director released the draft Plan and published a notice inviting interested persons to make representations on the Plan by 26 May 1999. Twenty-five representations were received. The Board and Director appointed a Steering Committee to analyse and discuss the representations and refer them to meetings of the Board in August and December 1999, and February 2000. The draft Plan was amended following these deliberations, and this final Plan referred to the Minister for Environment and Heritage in March 2000, for consideration and presentation to Parliament.

The National Parks and Wildlife Conser vation Act 1975 provides that, in preparing the Plan of Management, regard shall be had to the following:

• the interests of the traditional owners, and other Aboriginal people to land within the Park;

• preservation of the Park in its natural condition and protection of its special features, including objects and sites of biological, historical, palaeontological, archaeological, geological and geographical interest;

• protection, conservation and management of wildlife within the Park;

• encouragement and regulation of appropriate use, appreciation and enjoyment of the Park by the public;

• protection of the Park against damage.

The Plan is also essential for implementing Australia’s obligations under the World Heritage Convention to protect, conserve and present the attributes of the Park that are of World Heritage significance.

During the preparation of the Plan the Environment Protection and Biodiversity Conservation Act 1999, which replaces the National Parks and Wildlife Conser vation Act 1975, was enacted by the Commonwealth Parliament and will commence no later than 16 July 2000. The new Act has some changes to the matters which the Board of Management and Director must have regard to in preparing the Plan. The changes have been taken into account in the preparation of the Plan.

1.3.2 Commencement and termination

This Fourth Plan of Management commences in accordance with section 12(3) of the National Parks and Wildlife Conservation Act 1975 (or as provided in section 371 of the Environment Protection and Biodiversity Conservation Act 1999). The Plan will cease to have effect on either the day specified by the Minister in a notice published in the Commonwealth Gazette pursuant to section 12(6) of the National Parks and Wildlife Conservation Act 1975 (intended to be seven years from its commencement) or automatically after seven years in accordance with s.373 of the Environment Protection and Biodiversity Conservation Act 1999.

Everything is One Tjukurpa

Wati tjutaya Kulpitjata munuya Kalaya Tjukurpaku nintiringanyi. Nintiringkunytjaku pulka mulapa ngaranyi, pulka mulapa ngaranyi wati malatja tjutakutu Tjukurpa titutjarangku, tjukarurungku nintintjaku. Park-angka unngu munu Park-angka urilta Tjukurpa palunyatu ngaranyi kutjupa wiya. Ngura miilmiilpa tjuta Park-angka ngaranyi - uwankara kutju ngaranyi, Tjukurpangka.

—Tony Tjamiwa ©

View image in the official source

[The men are in the cave at Kulpitjata, learning about Emu Tjukurpa. That learning is very important. It is important to pass on knowledge from generation to generation in the proper way. It is one Tjukurpa inside the Park and outside the Park-not different. There are very important secret and sacred places in the Park. One line. Everything is one Tjukurpa.]©

2 RESPONSIBILITIES

2.1 Introduction

Parks Australia and all the other people and organisations involved in looking after Uluru - Kata Tjuta National Park have legal and moral obligations to take account of Anangu Tjukurpa and Piranpa law and to recognise other interests within Australia and internationally.

Nganampa ngaranyi uwankara unngukutu nyakunytjaku-panya tyre pilytjaringanyi nganampa ngaranyi tyre unngutja fix-amilantjaku. Law kutjaraku ngaranyi tjunguringkunytjaku munu pula ara tjutangka wirura ngarantjaku. Law kutjara watalpi tjunguringu munulta kuwari ngaranyi kunpuntjaku kutju. Mara kutjara tjunguringkula pulkara kunpungku witini. —Tony Tjamiwa ©

[We need to see right through things-if a tyre is flat we need to fix the inside. The Law must be linked on both sides and run through everything. The two Laws have been linked already and now it only needs to be strengthened. Hands have reached out to interlink and now they can be clasped.]©

2.2 Tjukurpa

Tjukurpa unites Anangu with each other and with the landscape. It embodies the principles of religion, philosophy and human behaviour that are to be observed in order to live harmoniously, with one another and with the natural landscape. Humans and every aspect of the landscape are inextricably one.

According to Tjukurpa, there was a time when ancestral beings in the form of humans, animals and plants travelled widely across the land and performed remarkable feats of creation and destruction. The journeys of these beings are remembered and celebrated and the record of their activities exists today in aspects and features of the land. For Anangu, this record provides an account and the meaning of the cosmos for the past and the present. When Anangu speak of the many natural features within Uluru - Kata Tjuta National Park their interpretations and explanations are expressed in terms of the activities of particular Tjukurpa beings, rather than by reference to geological or other explanations. Primarily, Anangu have a spiritual interpretation of the landscape of the Park. In traditional terms, therefore, they speak of the spiritual meaning of the Park, not just of the shape its surface features take.

Tjukurpa prescribes the nature of the relationships between and the obligations of those responsible for the maintenance of Tjukurpa and the associated landscape and those who visit that land. The central attributes of these relationships are integrity, respect, honesty, trust, sharing, learning,

and working together as equals. In all interactions with visitors to their land, Anangu stress the need for:

Tjurkultu kulintjaku kuranyu nguru pinangku munu utura nguukanytja tjura titutjaraku witira kanyintjikitjaku kututungku kulira. – Tony Tjamiwa ©

[Clear listening, which starts with the ears, then moves to the mind, and ultimately settles in the heart as knowledge]. ©

2.2.1 Tjukurpa in Park management

Plan of Management nyuwana Tjukurpa pulka mulapa Anangu tjutaku. Ara tjuta ngaranyi Plan of Management-angka - ara Tjukuritja tjutatjara: atunymananyi Law. Anangu munu Park staff tjungu warkaringanyi. Munu Anangu munu park management tjungu warkaringanyi. —Mrs Patterson ©

[The Plan of Management is an important Tjukurpa for Anangu. There are a lot of stories in the Plan-sacred sites; protecting Law. Anangu and Park staff are working together. Anangu and Park management together.] ©

Tjukurpa is the foundation of Park management, in terms of infrastructure development, interpretation of the Park’s values and cultural and natural resource management. Anangu members of the Board make a critical contribution to setting policy directions for the Park.

Anangu consider that, to care properly for the Park, Tjukurpa must come first. Their description of what this means in practice is detailed:

• passing on knowledge to young men and women;

• learning to find water and bush food;

• travelling around the country;

• learning about, collecting and using bush medicines;

• visiting sacred sites;

• visiting family in other communities;

• watching the country and making sure Tjukurpa is observed;

• remembering the past;

• thinking about the future;

• keeping visitors safe-keeping women away from men’s sites and keeping men away from women’s sites;

• teaching visitors how to observe and respect Tjukurpa;

• teaching Park staff and other piranpa how to observe Tjukurpa;

• bringing up children strong and caring for children;

• growing the country by doing the right things-for example, hunting at

the right times of the year and not at wrong times or in the wrong way;

• keeping Anangu men and women safe;

• making the country alive-for example, through stories, ceremony and song;

• keeping the Mutitjulu Community private and safe;

• putting the roads and Park facilities in proper places so that sacred places are safeguarded;

• cleaning and protecting rock waterholes inside and outside the Park;

• collecting bush foods and seeds;

• old men teaching stories, young boys and men learning stories;

• old women teaching stories, young girls and women learning stories;

• looking after country - for example, burning work;

• hunting food to feed young children and old people.

Anangu say that if all of these things are not done the requirements of Tjukurpa will not be fulfilled and the country will die (Holden 1998).

In conjunction with the Park Manager, the Office for Joint Management consults Nguraritja on all major and most minor works in the Park, to ensure that neither the nature nor the location of proposed developments conflicts with Tjukurpa. Examples of the results of this consultation are the siting of the Kata Tjuta access road, the siting and design of both the climb and sunset car parks, the location of walking tracks at Uluru and Kata Tjuta, and the siting and design of the Cultural Centre. Nguraritja have in the past modified or rejected a number of proposals for development when they found them to be in conflict with Tjukurpa.

Decision making in the Park has been based on the principle that Anangu responsibility to care for country always take precedence over other management considerations. Both at Board level and in day-to-day management Nguraritja viewpoints have been a significant and deciding factor. Nguraritja opinions have been sought in decision-making processes, including planning for developments, staff selection, work programming, planning for interpretation, and designing training programs. This involvement has been facilitated through

• paying senior Nguraritja for their work in important decision-making processes;

• employing tjilpi (senior men) and minyma pampa (senior women) as rangers and part-time Park employees;

• supporting senior Nguraritja to set work directions in all areas where they have traditional expertise relevant to the management of the

Park, (eg. fire management);

• National Accreditation Authority for Translation and Interpretation (NAATI) accredited interpretor briefings of Anangu Board members and discussions prior to and during Board meetings.

• to ensure consultation with appropriate Nguraritja in relation to Park management, particularly the nature and siting of developments in the Park

• support for Anangu to carry out the Tjukurpa activities described above

Aim

• to continue to respect Tjukurpa in all aspects of Park management and development

• Consultation. In all policy areas and for major management decisions such as Park developments, the Board of Management and Parks Australia will continue to consult Nguraritja through the Office for Joint Management and the Central Land Council.

• To facilitate the process of consultation, new guidelines will be formulated by Parks Australia and the Office for Joint Management.

• Parks Australia and the Office for Joint Management will maintain a record of all consultations with Nguraritja in relation to policy development and important management decisions.

• Training. Permanent staff will continue to receive cross-cultural training, and the learning and use of Anangu languages will be encouraged.

• Community awareness.Continue to involve younger Nguraritja in all aspects of the management of the Park through Tjukurpa.

• Tjukurpa activities. As appropriate support and resource Nguraritja in the conducting of these activities.

2.2.2 Tjukurpa and looking after country

Mai puutjitji tjutaya ngaranyi Park-angka, tupunpangka. Tjukurpa kulu-kulu ngaranyi mantangka, kuwarikutu titutjara ngaranyi, Anangu ninti, palu tjitingka nyinapainya tjana ngurpa. Anangungku tjukurpa atunymananyi.

—Tony Tjamiwa ©

[There is a lot of bush tucker inside the Park and in the sandhills. There is Tjukurpa in the land; it is still here, Anangu know. In the city, people don’t. Anangu look after Tjukurpa.]©

The area of Tjukurpa that relates to ecological responsibility is what Anangu usually refer to as ‘looking after country’. Caring for the land is an essential part of ‘keeping the Law straight’. From this area of Tjukurpa Anangu learn their rights and responsibilities in relation to sites within country, other people who are related to the land in the same way, and the ancestral beings with whom sites and tracks are associated. This is also where Anangu learn about the formal responsibilities of caring for the land.

Creations that derive from Tjukurpa are not confined to geological features such as rock faces, boulders and waterfalls. Plants and animals derive from the creative period of Tjukurpa. Much of what Piranpa would call biological or ecological knowledge about the behaviour and distribution of plants and animals is considered by Anangu to be knowledge of Tjukurpa.

Such knowledge commonly forms part of the content of the stories of the ancestral beings’ activities and is taught in association with exploitation of food resources. Thus, whilst travelling the land to gather and hunt for food, Anangu learn how such activities are related to a unified scheme of life that stretches from the beginning of all things to the present.

Tjukurpa also refers to the record of all activities of ancestral beings, from the beginning to the end of their travels. With few exceptions, Tjukurpa within the Park is part of much wider travels of ancestral beings. The relationship of the Park area with other areas is traceable by sites along the tracks of ancestral beings on their way to or from Uluru or Kata Tjuta, thus making the Park an important focus of many converging ancestral tracks.

Around Uluru, for instance, there are many examples of ancestral sites. The Mala Tjukurpa tells of mala (the rufous hare-wallaby) that travelled to Uluru from the North. Subsequently they fled to the south and south-east (into South Australia) as they attempted to escape from Kurpany, an evil dog-like creature that had been specifically created and sent from Kikingkura (close to the Western Australian border).

It is important that planning in the Park take into account the Anangu perception that, through these links, areas in the Park derive their meaning from, and contribute meaning to, places outside the Park. Links with other places form an integral part of the way in which Anangu ‘map’ the landscape of the Park, which in turn has implications for their decisions about areas in the Park and the strong relationships they wish to maintain with the entire Western Desert area. The location of Homelands in Anangu lands bordering the Park has been heavily influenced by such landscape ‘mapping’. The homelands also reinforce the social connections and ritual obligations among Nguraritja. Taken together, they mean a responsibility for looking after country. Thus the Homelands are integral to the Tjukurpa of Uluru - Kata Tjuta National Park.

Anangu have used landscape ‘maps’ for many management purposes during the operation of the previous Plan. This knowledge has assisted with the location of Park developments, the identification of fauna and flora colonies, and the interpretation of landscape features for visitors to the Park. The Liru and Mala Walks, in particular, were constructed on the basis of landscape ‘maps’ derived from Tjukurpa.

• some walking tracks and roads have the potential to create a network that is at odds with the maintenance of Tjukurpa and Park values

• appropriate consultation with Nguraritja who live beyond the Park’s boundaries is required

• sufficient funding to engage Anangu in flora and fauna surveys and other ecological record work

• support of occupation of homelands is linked to the maintenance of Tjukurpa.

Aims

• to ensure that walking tracks and roads do not create a network that is at odds with the maintenance of Tjukurpa and Park values

• to ensure that Nguraritja who live beyond the Park’s boundaries are consulted

• to ensure that there is sufficient funding to engage Anangu in flora and fauna surveys and other ‘ecological record’ work

• to ensure Nguraritja contribute in all areas of decision making and activity relating to looking after country

• to continue to investigate and record Anangu ecological knowledge and understanding

• to continue to use Anangu landscape ‘maps’ as planning, resource-management and training tools

• to reinforce Tjukurpa links beyond the Park’s boundaries through the support of Anangu homeland and management initiatives

• Decision making. In all decision-making processes the Board of Management and Parks Australia will continue to give high priority to Nguraritja responsibility for looking after their country.

• Parks Australia will continue to consult about planning and work programming for ‘looking after country’ work through the Office for Joint Management and the Central Land Council.

• Funding. To include Nguraritja in high-level decision making, the Director of National Parks and Wildlife will continue to make funds available through the Community Traditional Consultancy budget and other agreed measures.

• Employment. Parks Australia will continue to employ senior Nguraritja as traditional consultants to set work directions in areas of traditional land-management expertise.

• Research. The research program for the Park will include Anangu ecological knowledge and understanding where appropriate. Consultancies may be commissioned to allow for the production of interpretive materials based on this research.

• Homelands. The joint management partners will cooperate with the management of adjacent homelands within legal and budgetary constraints.

2.2.3 Tjukurpa and Anangu cultural heritage

Tjilpingku munu pampangku ara tjuta kanyini katangka; tjana mukuringanyi yangupala tjutangku ara tjutaku nintiringkunytjaku. Yaaltji-yaaltji warkaringkunytjaku munu nintintjaku Tjukurpa? —Mary Kaiu Kaiu ©

[Old people have the stories in their heads; they want young people to learn them. How are we to work and teach the Tjukurpa ?] ©

Anangu have lived in and maintained the landscape and Tjukurpa at Uluru and Kata Tjuta for many thousands of years. The story of this occupation and land use can be reconstructed from archaeological deposits, from the rock art and engravings Anangu created to depict events from Tjukurpa and their own lives, and from the personal histories of people living in the Park today. Anangu history is an important part of the cultural significance of the Park and is worthy of record and preservation.

During the currency of the previous Plan measures for the protection and conservation of rock art were implemented, among them the installation of platforms, guide rails and barriers. Consultants were also engaged to provide a management plan for rock art at Uluru. This included data management, field assessment, and recommendations for specific sites. Silicon drip lines have been installed in a number of caves. Some vandalism to rock art has been repaired and one cave has been closed to visitors.

In the past some work has been done to collect and interpret for visitors the oral history of Uluru and its traditional owners; examples are the film ‘Uluru: an Anangu story’, made by Anangu with Film Australia, and audio and video displays at the Cultural Centre.

View image in the official source

Figure 4 Some Anangu place names at Uluru

View image in the official source

Figure 5 Some Anangu place names at Kata Tjuta

• ensuring the adequate enforcement of the laws designed to prevent inappropriate access to sacred sites

• securing adequate funding to engage Anangu in the management of cultural heritage sites

• effectively explain to visitors the reasons for prohibiting access to some areas of the Park and why at some places no Tjukurpa interpretation is offered.

Aims

• to empower appropriate Anangu to manage all sacred sites in the Park

• to enhance the protection and conservation of the Park’s rock art resources

• for Parks Australia staff in conjunction with Nguraritja, to identify and take appropriate action to conserve the Park’s archaeological resources

• to record and interpret to visitors Anangu oral history and Anangu perceptions about use of the Park’s landscape

• Interpretation. Information contained in interpretive brochures (such as Park Notes) relating to Anangu rock art will be revised. Additional measures for interpreting rock art will be considered in the development of an interpretation plan for the Park.

• Anangu oral history will be recorded as appropriate and interpretive materials based on this history will be developed. Consultancies may be commissioned to work on this.

• Conservation. Measures recommended during previous archaeological surveys for the rehabilitation and conservation of rock art and other culturally important sites will be implemented as a matter of priority. An ongoing program of rock art, and other heritage resource conservation, protection and interpretation will be developed and implemented during the life of this Plan. Systematic surveys will be carried out, under proposed cultural heritage management guidelines, during the life of this Plan in order to develop a comprehensive understanding of the archaeological resources of the Park.

• Collaborative Work. Nguraritja and Parks Australia staff will continue to work collaboratively to determine needs, develop appropriate strategies and take action for the protection of sacred sites.

2.2.4 Tjukurpa and social responsibility

Anangu tjutangku, Anangu munu piranpa kuwari pitjantja tjuta nintini Tjukurpatjara. Tjana mantu pulkara wirura uti kulintjaku Ananguku kaltjaku munu tjanalta tjungu Anangu tjutawanungku ngura munu Anangu tjuta atunymananyi. —Sarah Goodwin ©

[Anangu are teaching Anangu and non - Anangu newcomers about Tjukurpa so they can clearly understand the Anangu way and help us to protect our country and people.] ©

Like any body of law, Tjukurpa is the source of rules of appropriate behaviour that relate people to other people and people to the land. The first area of appropriate behaviour deals with day-to-day things such as protocol, the relationship between men and women, marriage, child rearing, and the relationships between the old and the young and between various other categories of kin.

From earliest times, throughout the entire Western Desert area, Anangu have been able to establish through kinship or family ties their social relationships with other people so as to be able to use kin terms comfortably. They then deal with each other as family (walytja), even if they have never before met. This is how Anangu are able to refer to themselves as ‘one people’. These structured relationships carry intricate economic, social and religious rights and responsibilities. One of the advantages of such social organisation is that it supports cooperative strategies for movement over the land and for exploitation of the land’s resources, even by people who cannot be constantly in contact with one another.

Iriti Anangu walytja-piti tjuta ninti nyinangi, panya yaaltji-yaaltji wirura tjukaruru nyinanytjaku. Yangupala tjutanya tjilpingku munu pampangku nintipungkupai ka mamangku munu ngunytjungku wirura maingka tjitji kanyilpai. Kuwari nganana Park atunymananyi munula nyanga alatji ngarantjaku mukuringanyi. —Pulya Taylor ©

[In the old way families knew how to behave and live well. The young were taught by the old and the parents provided for them all. Now we have the Park to look after and we want it to work in this way.]©

Employment arrangements for Anangu working in the Park take into account social and religious obligations by allowing for considerable flexibility in work hours. Where Anangu have been required to go away for several weeks at a time for religious ceremonies or to honour other social or family responsibilities Parks Australia has been able to adapt work requirements so as not to disadvantage Anangu and not to affect overall Park-management responsibilities.

The Park was closed for three hours in 1987 to allow the unobserved transit through the Park of Anangu who were engaged in ceremonial activity. Since this time parts of the Park have sometimes been closed for ceremonial reasons. These closures are effected in a way that minimises disruption to visitors.

Park staff have received instruction in aspects of social behaviour that affect Anangu work practices. This includes avoidance relationships (kin not permitted to talk to or look at each other), the appropriate type of work for men and women, and the precedence of old people over the young in decision making. These aspects of social behaviour are taken into account in the development of work programs.

• insufficient employment opportunities currently exist for young people, to work in cultural maintenance

• the flexibility of employment conditions to meet Anangu cultural needs

Aims

• to continue to support Anangu social and religious obligations in connection with Tjukurpa

• to facilitate additional and more flexible employment opportunities and conditions for Anangu

• Employment. Flexible working arrangements for Anangu will continue to be developed by the joint management partners.

• Training. Anangu cultural needs will continue to be recognised in their employment and training.

• The tourism industry will also be encouraged to create flexible work opportunities for the employment of Anangu.

• The Board of Management may approve other measures that facilitate the observance of Anangu social or religious responsibility.

2.2.5 Tjukurpa: managing visitors and maintaining the Law

Wangkanytjaku iwara patu-patu wirura tjunkunytjaku minga tjutaku munu alatjingku ngura Tjukuritja tjuta wirura anga kanyinytjaku munu minga tjuta safe kanyinytjaku.

—Millie Okai ©

[Talk about the proper place to put the roads for visitors and safeguard sacred areas and keep visitors safe.]©

For Anangu, an essential part of ‘keeping the Law straight’ involves ensuring that knowledge is not imparted to the wrong people and that access to significant or sacred sites is not gained by the wrong people, whether ‘wrong’ means men or women, Piranpa visitors, or certain other Anangu.

It is as much a part of Anangu religious responsibility to care for this information properly as it is for other religions to care for their sacred precincts and relics. The same holds true for sites and locations on ancestral tracks where events that are not for public knowledge took place. Neither knowledge of nor access to such sites is permissible under Anangu Law. Even inadvertent access to some sites constitutes sacrilege.

Special management measures have been taken to help Anangu continue protecting Tjukurpa whilst allowing visitors to enjoy the Park. One of the main objectives of the interpretive strategy for the Park is to enhance visitors’ knowledge and appreciation of what constitutes culturally appropriate behaviour as part of the experience of visiting a jointly managed national park.

Policies and regulations in relation to visitor management have been developed in such a way as to emphasise Anangu perceptions of appropriate behaviour for visitors. Of particular importance are policies and guidelines developed by the Board of Management for commercial filming and photography and the fencing off of certain areas around the base of Uluru, to ensure visitors do not inadvertently contravene Tjukurpa restrictions.

During the life of a previous Plan Anangu expressed dissatisfaction with the quality of the information about Anangu culture and Tjukurpa that visitors were receiving from published materials and tour company guides. To help counter this, the award-winning Uluru - Kata Tjuta Cultural Centre was built, opening in 1995. The Centre has greatly increased opportunities for visitors to learn about Tjukurpa, Anangu culture and the Park.

Within the bounds of appropriate access, Tjukurpa provides a basis for most of the interpretation of the Park to visitors. Anangu want visitors to understand how they interpret this landscape. Tjukurpa contains information about the landscape features, the ecology, the flora and fauna, and appropriate use of areas of the Park. Tjukurpa has been passed down through the generations and can be shared with visitors. In addition, Anangu believe that visitors’ understanding of the Park can be enhanced by the provision of information about how Anangu use the Park’s resources and the history of their use of these resources.

Anangu explanations of the Park’s landscape form the core of interpretive materials prepared for visitors. Among such materials are the Park Notes, the Liru, Mala and Mutitjulu Walk brochures and signs, the Kata Tjuta viewing platform signs, and the interpretive display in the Cultural Centre.

• occasional adverse attitudes to restrictions on access to particular parts of the Park

• to ensure that where other scientific interpretations of the landscape are provided-for example, geological, biological and archaeological interpretations-they are offered in ways that complement the primary Anangu interpretation

• to clearly and sensitively explain the reasoning behind access restrictions to some parts of the Park, so that visitors can understand and accept the restrictions

Aims

• to expand and develop the program of interpretation of Anangu explanations of the landscape and ensure that interpretive materials promote Anangu values and priorities

• to support and enforce existing policies and regulations and develop new polices for visitor management based on Anangu perceptions of appropriate behaviour for visitors

• Interpretation. Parks Australia will continue to direct resources to expanding and developing interpretive materials and activities that present Anangu explanations of the Park’s landscape to visitors.

• An interpretive plan identifying the most appropriate ways of interpreting Uluru - Kata Tjuta National Park to visitors will be developed.

• An explanation of why access restrictions are imposed will be considered for the interpretive plan.

• Policies. Parks Australia and the Board of Management will continue to support and enforce existing visitor-management policies to protect and maintain the Park’s social and cultural values.

• The Board of Management will develop new policies for appropriately managing visitors’ behaviour if required to further protect the social and cultural values of the Park by Nguraritja.

• Access. Restrictions on visitor access to areas of the Park may be imposed in order to maintain the privacy of cultural events being held by Nguraritja.

• Interpretive materials will be prepared to enhance visitors’ understanding of why restrictions are placed on access to parts of the Park.

2.3 Anangu interests

Tjinguru Anangungku pitjala wangkanytjaku kuranyungku yaaltji tjana wangkaku panya puli nyangatja wiru mulapalampa uwankaraku. –Kunbry Peipei ©

[People should come and talk to Anangu first and listen to what they say. The Rock is a very significant place for us].©

The interests of Aboriginal people in Uluru - Kata Tjuta National Park stem principally from an individual’s or a group’s relationship to the land, as defined by Tjukurpa, or Anangu Law. The term Anangu use to describe all the people with such interests in the land is ‘Nguraritja ‘. There is not necessarily a directly equivalent term in English, but there are several (essentially non-Aboriginal) legal constructs that attempt to define various Aboriginal interests in the Park, as follows.

2.3.1 Traditional Aboriginal owners

‘Traditional Aboriginal owners’ is defined in the Aboriginal Land Rights (Northern Territory) Act 1976. In relation to land, the term means a local descent group of Aboriginal people who

(a) have common spiritual affiliations to a site on the land being affiliations that place the group under a primary spiritual responsibility for that site and for the land; and

(b) are entitled by Aboriginal tradition to forage as of right over that land.

The Lease for the Park also refers to ‘relevant Aboriginals’, which includes all the traditional Aboriginal owners of the Park plus Aboriginal people entitled to use or occupy the Park and Aboriginal people permitted by them to reside in the Park.

The Uluru - Katatjuta Aboriginal Land Trust was established under the Aboriginal Land Rights (Northern Territory) Act 1976 to hold title to the land making up the National Park. The Director of National Parks and Wildlife leases the Park from the Land Trust. Under the Land Rights Act, the Central Land Council represents the Land Trust.

2.3.2 Community aspirations

Uluru - Kata Tjuta National Park is an Aboriginal landscape. While the Park has been established to conserve its natural and cultural values, and to provide for appropriate visitor use, it is also a management objective that recognition be given to the rights of the Aboriginal landowners and managers. It is particularly important to Nguraritja that their children and future generations enjoy their rights, responsibilities and cultural understanding.

It is essential that Parks Australia understands Nguraritja aspirations and that it assists, where possible, with community development. Within the region of the Park, federal and Territory government agencies and regional Aboriginal associations are primarily responsible for matters such as health (including managing substance abuse), housing, education and employment. Recognising how important these things are and supporting community-development programs greatly assists in making joint management of the Park strong and sustainable.

It is also important to Nguraritja that their partners in park management, and the wider Australian community, appreciate and respect their community and cultural values and priorities.

2.3.3 Looking after country

Central to Tjukurpa is the concept that Anangu are responsible for looking after country. This responsibility entails obligations to current and future generations. These obligations are shared by Nguraritja and Parks Australia.

A prime objective of joint management is to make sure that traditional skills and values and a ‘scientific’ approach complement each other in looking after the country of the Park. Nguraritja have expressed their wish for Parks Australia, as a joint management partner, to contribute current best-practice knowledge about park management to augment their traditional management practices. Looking after country is one of the most successful expressions of joint management in the Park: Anangu and Piranpa share knowledge and work.

2.3.4 Economic opportunities

The land has always provided for the economic well-being of Nguraritja. Traditionally, harvesting and using the Park’s resources have provided the basis for their economy. Nguraritja want to continue their tradition of harvesting and using resources but they also want to benefit from their land in other, new ways.

Nguraritja expect to benefit from their land being managed as a national park through direct employment in the Park, by provision of services to Anangu enterprises and Parks Australia and by being paid rent. They seek greater benefit from the use of their land for tourism and have asked that prime tourism resources or activities be reserved for their benefit. This, of course, would not prevent partnerships between Piranpa and Anangu in developing tourism ventures. Anangu expect to be able to explore and develop new opportunities where these activities do not detract from Park values.

2.4 The Lease

The Park is owned by the Uluru - Katatjuta Aboriginal Land Trust (representing the traditional owners) and leased to the Director of National Parks and Wildlife as a national park. The Lease expires on 25 October 2084. With the exception of the term, the provisions of the Lease may be renegotiated by the Land Trust, the Central Land Council and the Director every five years. The Land Trust and the Director may also vary any provision of the Lease at any time. Five years before the Lease expires the Land Trust and the Director will negotiate for its renewal or extension. The Land Trust and the Director may agree in writing to terminate the Lease at any time.

If any legislation enacted in connection with the Park is inconsistent with the Lease and substantially detrimental to the Land Trust or to ‘relevant Aboriginals’ in terms of the Park’s administration, management or control, the Lease is deemed to be breached and may lead to termination of the Lease on 18 months’ notice being given by the Land Trust, subject to an obligation to negotiate bona fide with a view to a new lease being granted.

Under the Lease the following rights of ‘relevant Aboriginals’ are reserved (subject to the Plan of Management):

• to enter, use and occupy the Park in accordance with Aboriginal tradition;

• to continue to use the Park for hunting and food gathering and for ceremonial and religious purposes;

• to reside in the Park at the Mutitjulu Community site.

The Director’s responsibilities under the Lease include:

• at the request of the Land Trust, to sub-let any reasonable part of the Park to the Mutitjulu Community Inc. provided the sublease is in accordance with the Act, the Land Rights Act and the Plan of Management;

• to pay rent to the Central Land Council on behalf of the Land Trust; (Currently this is $150,000 a year, indexed from May 1990, and an amount equal to 25 per cent of the Park revenue);

• to comply with the Act and Regulations, other laws and the Plan of Management and to manage the Park in accordance with world best practice;

• to promote and protect the interests of ‘relevant Aboriginals’ and their Aboriginal traditions and areas of significance and to promote Aboriginal administration, management and control of the Park;

• to promote the employment and training of ‘relevant Aboriginals’;

• to promote understanding of and respect for Aboriginal traditions, languages, cultures, customs and skills;

• to consult the Central Land Council, the Pitjantjatjara Council Inc. and Mutitjulu Community Inc. about the management of the Park;

• to encourage Aboriginal business and commercial enterprises;

• to provide funding to the Mutitjulu Community Inc. to employ a community liaison officer (now called Coordinator, Joint Management);

• to provide maintenance of roads and other facilities;

• to implement a licensing scheme for tour operators;

• to properly collect and audit entrance fees and other charges;

• to fund the administration of the Board of Joint Management;

• to maintain specified staffing arrangements;

• to restrict public access to areas of the Park for the purpose of Aboriginal use of these areas;

• to assist the Central Land Council in identifying and recording sacred sites in the Park;

• to exchange research information with the Central Land Council.

2.5 International obligations

2.5.1 The concept of a national park

The definition of a protected area derived from the IV World Congress on National Parks and Protected Areas is:

An area of land and/or sea especially dedicated to the protection and maintenance of biological diversity, and of natural and associated cultural resources, and managed through legal or other effective means

Uluru – Kata Tjuta National Park has also been assigned the IUCN Category II National Park. This is defined by the IUCN as;

A natural area of land or sea, designated to (a) protect the ecological integrity of one or more ecosystems for present and future generations, (b) exclude exploitation or occupation inimical to the purposes of designation of the area and (c) provide a foundation for spiritual, scientific, educational, recreational and visitor opportunities, all of which must be environmentally and culturally compatible

Along with many countries, the IUCN has recognised the appropriateness of indigenous people playing a legitimate role in the management of

national parks declared over traditional lands (Dassman 1973; CNPPA 1978). Australia leads the world in implementation of the concept of cooperative management of national parks on traditionally owned land.

The Environmental Reform (Consequential Provisions) Act 1999 which will commence at the same time as the Environment Protection and Biodiversity Conservation Act 1999 deems the declaration of a park under the National Parks and Wildlife Conservation Act 1975 to have stated that the purposes for which the park was declared were the preservation of the area in its natural condition and the encouragement and regulation of the appropriate use, appreciation and enjoyment of the area by the public.

2.5.2 World Heritage listing

Australia was one of the first countries in the world to become a State Party to the Convention Concerning the Protection of the World Cultural and Natural Heritage (the World Heritage Convention). The Convention came into force in 1975. A State Party is a country which has ratified the Convention. As at January 2000 there were 158 State Parties to the Convention. Of these, 118 had properties inscribed on the World Heritage List. As at January 2000 there were 630 properties on the World Heritage List. Of these, 480 are listed for their cultural World Heritage values, 128 for their natural World Heritage values and 22 for their mixed (natural and cultural World Heritage) values. As at January 2000, Australia has 13 properties inscribed on the World Heritage List.

The World Heritage Convention aims to promote cooperation among nations to protect world-wide heritage which is of such outstanding universal value that its conservation is of concern to all people. State Parties to the Convention undertake to identify, protect, conserve, present and transmit to future generations the World Heritage properties on their territory.

As noted, Uluru - Kata Tjuta National Park is one of few properties on the World Heritage list for both its natural and cultural values.

It was listed in 1987 as a natural property for two reasons:

• an outstanding example representing significant ongoing geological processes, biological evolution and man’s interaction with his natural environment; and

• contains unique, rare or superlative natural phenomena, formations or features or areas of exceptional natural beauty, such as superlative examples of most important ecosystems to man, natural features, spectacles presented by great concentrations of animals, sweeping vistas covered by natural vegetation and exceptional combinations of natural or cultural elements.

In 1994 Uluru - Kata Tjuta became the second property in the world to be listed as a cultural landscape, again for two reasons:

• an outstanding example of a traditional human settlement and land-use which is representative of a culture (or cultures), especially when it has become vulnerable under the impact of irreversible change; and

• directly and tangibly associated with events or living traditions, or with beliefs of outstanding universal significance.

Appendix A summarises the features of Uluru - Kata Tjuta National Park that meet these natural and cultural World Heritage criteria.

The listing of Uluru - Kata Tjuta National Park as a World Heritage Cultural Landscape provides international recognition of Tjukurpa as a major religious philosophy which links Anangu to their environment, and is their primary tool for caring for country.

2.5.3 UNESCO (United Nations Educational Scientific and Cultural Organisation)

In 1995 Uluru - Kata Tjuta National Park won the Picasso Gold Medal, UNESCO’s highest award for outstanding efforts to preserve the landscape and Anangu culture and for setting new international standards for World Heritage management. The award went jointly to Parks Australia and the Uluru - Kata Tjuta Board of Management.

In addition, in January 1977 Uluru - Kata Tjuta National Park was accepted as a biosphere reserve under the UNESCO Man and the Biosphere program, an international network that aims to protect and preserve examples of the world’s major ecosystem types.

2.6 National legislation, polices and strategies

2.6.1 Key Parks and Land Rights Legislation

The legislative foundation for the joint management arrangements applying to Uluru - Kata Tjuta National Park is found in the Commonwealth’s National Parks and Wildlife Conservation Act 1975 and Aboriginal Land Rights (Northern Territory) Act 1976. Over the years both Acts have been amended in concert to ensure that a solid, workable basis exists for the complex actions and activities of joint management.

Among other things, the National Parks and Wildlife Conservation Act 1975:

• provides for Aboriginal land leased to the Director to be declared a national park;

• provides for the establishment of a board of management with an Aboriginal majority for such a park;

• determines the powers and functions of the Director and the board of management;

• requires a plan of management to be prepared for a park and determines the process that must be followed in its preparation;

• requires the Director to manage the park in accordance with the plan of management and establishes a dispute-resolution process if disagreement arises between the Director and the board. The board has the function of making decisions in relation to the management of the Park that are consistent with the plan.

The Environment Protection and Biodiversity Conservation Act 1999, which will replace the National Parks and Wildlife Conservation Act 1975 from no later than 16 July 2000, has similar provisions and requirements.

Among other things, the Aboriginal Land Rights Act (Northern Territory) Act 1976:

• provides for the granting of traditional Aboriginal land to Aboriginal Land Trusts for the benefit of Aboriginals entitled by Aboriginal tradition to the use or occupation of the land;

• allows land trusts to lease land vested in them;

• makes it a condition of the grant to certain land trusts (including Uluru-Kata Tjuta Aboriginal Land Trust) that the relevant land council enter into an agreement with the Director to direct the land trust to grant a lease to the Director for the purpose of a national park;

• ensures that the interests of traditional owners are respected in any such arrangement;

• provides for the establishment of Aboriginal land councils to fulfil several functions, including to represent the interests of certain Aboriginals in relation to matters affecting Aboriginal land. Uluru - Kata Tjuta National Park is in the area for which the Central Land Council is established under the Act.

2.6.2 Other relevant Commonwealth legislation

Australian Heritage Commission Act 1975

Uluru - Kata Tjuta National Park is on the register of the National Estate and consequently the Minister and Director are subject to provisions of the Australian Heritage Commission Act 1975 relating to any activities that may affect to a significant extent the Park’s National Estate values. The Act is expected to be changed under the new Environmental Protection and Biodiversity Conservation Act 1999.

World Heritage Properties Conservation Act 1983

The World Heritage Properties Conservation Act 1983 provides for the protection and conservation of those properties in Australia that are of outstanding universal natural or cultural value.

Part 3, division 1, subdivision A and part 15, division 1 of the Environment Protection and Biodiversity Conser vation Act 1999 will replace the World Heritage Properties Conservation Act 1983. However, Schedule 6 of the associated Environmental Reform (Consequential Provisions) Act 1999 provides that the World Heritage Properties Conservation Act, and all instruments (including regulations, Proclamations and consents) made under it and in force immediately before its repeal, continue to apply in relation to properties and sites that were declared by the Proclamations to be properties and sites to which sections of the Act apply, as if the Act had not be repealed. Consent can still be given under section 9, 10 or 11 of the World Heritage Properties Conservation Act to do acts prescribed under that Act in relation to a proclaimed world heritage property.

Under the Environment Protection and Biodiversity Conser vation Act 1999 the Minister is required by s.316(1) to make a plan of management for each Australian property that is included on the World Heritage List, except that plans may not be made for so much of a property as in a Commonwealth reserve (s.316(b)). Plans for Commonwealth reserves such as Uluru must be prepared taking into account Australia’s obligations under the World Heritage Convention (s.368(3)(g)).

Environment Protection (Impact of Proposals) Act 1974

The Environment Protection (Impact of Proposals) Act 1974 establishes procedures to be followed if there is potential for serious impacts on a national park’s environment. For example, it has been customary to assess new plans of management under this Act.

Chapters 2 and 4 of the Environment Protection and Biodiversity Conser vation Act 1999 will replace the Environment Protection (Impact of Proposals) Act 1974. Under the Environment Protection and Biodiversity Conservation Act 1999, actions that would or are likely to have a significant impact on a matter of “national environmental significance” will prima facie be subject to the assessment and approval provisions in Chapters 2 and 4 of the Act. The matters of national environmental significance are:

• World Heritage properties;

• wetlands of international importance (Ramsar wetlands);

• listed threatened species and communities;

• listed migratory species;

• nuclear actions;

• the marine environment; and

• such further actions as are prescribed by the regulations under the Act.

Responsibility for compliance with the Act lies with persons taking relevant “controlled” actions. A person proposing to take an action that the person thinks may be or is a controlled action must refer the proposal to the Minister for the Environment and Heritage for the Minister’s decision whether or not the action is a controlled action. Civil and criminal penalties may be imposed for breaches of the Act.

Endangered Species Protection Act 1992

The Endangered Species Protection Act 1992 provides for the conservation of endangered and vulnerable species and communities and for the mitigation and control of threatening processes responsible for the species’ and communities’ status.

The Act will be replaced by the Environment Protection and Biodiversity Conservation Act 1999. That Act continues provisions relating to listing of species and threatening processes, preparation of recovery plans and threat abatement plans and, preparation of inventories of species.

2.6.3 Strategies and policies

In recent times a number of significant strategies and policy documents have been developed by the Commonwealth Government or its agencies. Some are pertinent to the management of Uluru - Kata Tjuta National Park and must be taken into consideration in determining policies. Among them are the following:

• the National Strategy for Ecologically Sustainable Development

• the National Strategy for the Conservation of Australia’s Biological Diversity

• the National Tourism Strategy

• the National Ecotourism Strategy

• the National Indigenous Tourism Strategy

• The National Aboriginal and Islander Health Strategy

• the Aboriginal and Torres Strait Islander Commission’s Environment Policy.

2.7 Northern Territory legislation and policies

Northern Territory laws are applicable to the Park and people in the Park provided those laws are not inconsistent with the Na tional Park s and Wildlife Conservation Act 1975 and Regulations or other Commonwealth laws. They must also not interfere with the performance of functions and exercise of powers by the Director of National Parks and Wildlife. Among Northern Territory laws of relevance to the Park are those relating to criminal and illegal activities, sacred sites and heritage, traffic and motor vehicles, work health and occupational health and safety, and provision of services

(power, water and sewerage). The operation of Northern Territory laws relating to wildlife conservation in areas adjoining the Park may be of relevance given the objective and need to manage the Park in a regional context.

Given the proximity of Yulara and its airport to the Park, Northern Territory government policies and actions relating to such activities as tourism and its promotion may have considerable effects on operations in the Park.

Among Northern Territory laws of potential relevance to the Park are the following:

Territory Parks and Wildlife Conservation Act 1995

The Territory Parks and Wildlife Conservation Act 1995 provides for the declaration of parks, reserves, protected areas and sanctuaries in the Territory. It provides for the protection and conservation of wildlife (including plants and animals), and for the control of pests. It provides certain management powers to the Parks and Wildlife Commission of the Northern Territory (which is constituted under separate legislation). Those powers are relevant to parks and reserves under the Act (not including Uluru - Kata Tjuta National Park) and to wildlife conservation.

Northern Territory Aboriginal Sacred Sites Act 1989

The Northern Territory Aboriginal Sacred Sites Act 1989 provides for the establishment of the Aboriginal Areas Protection Authority. It allows for the recording and registration of sacred sites. It makes it an offence to enter, work on, use or desecrate a sacred site without a certificate from the Authority, and provides heavier penalties than alternative legislation. Some sites in the Park have been registered under the Act.

Heritage Conservation Act 1991

The Heritage Conservation Act 1991 established a Heritage Advisory Council, which identifies and assesses places and objects for their heritage values, and makes recommendations to the relevant Minister about the declaration of heritage places and heritage objects. The Act makes it an offence to work on, damage, demolish, destroy, desecrate or alter a heritage place or heritage object. The Act also protects certain archaeological places and objects.

Always Working Together

Uwankara tjungu warkaringanyi munu record-amilani uwankara palyantjanya munu wangkanytjanya nyiringka. Iriti ngarangi, ara kutjara. Ara tjuta tjana walkatjunangi Piranpaku palu Ananguku ara tjuku-tjuku tjunangi nyiringka. Uti alatji ngarantjaku ara lipula walkatjunkunytjaku nyiringka panya Piranpaku munu Ananguku. Walka nyangangku utini ‘Tjungu Warkaripainya’ munu ngapartji, ngapartjinya. —Malya Teamay ©

View image in the official source

[People are working together and the things done and spoken about are recorded and written up. In the past there were two stories. A lot of Piranpa on paper but not a lot on paper about Anangu. There must be a balanced recording of the white perspective as well as Anangu views. This painting depicts ‘Always Working Together’ and equality in joint management.] ©

Nganana pulkara pukularinyi Plan of Management warka nyangatja kuwari tjungungku palyanyangka. Nganana pulkara kuliningi Park-aku ara pulka tjuta-tjara. Munula uwankaraku wangkara kulira nyiringka walkatjunu, nganampa tjamu kulataku munu kami pitiku law-wanungku munu manta atunymankunytjaku law-wanungku.

Kuranyu ngarangi, nganana nguwanpa kawaliringu, putula Tjukurpa munu Anangu nganampa atunymanangi walypalaku ara munu kaltjawanungku. Kuwari, nganana idea kutjupa kutjupa tjunguni munula tjungungku pulkara tjungu warkarinyi kuwari kutju alatjitu.

Ngayulu pukulpa alatjitu. Nganana tjungungku warkaringkunyangka Plan of Management kunpu palyantjaku, ngulaku. Nganana Plan of Management kuwari palyantjanya ngula nyakula wanani alatjingku tjukarurungku kunpungku Park run-amilantjaku.

Kuwarila idea tjuta tjunguni alatjingku nganana kuranyu-kuranyu ngaratjunanyi joint management kunpu tjukaruru ngarantjaku. Nganana kutjupa kutjupa tjuta mulapaku nintiringu munula nintilta nyinanyi kuwari ngulaku wiru tjuta kuwari ma palyantjakitjangku.

Ngayulu pulkara nyanga palunyatjara kulinu munu kulini, tjinguru Anangu kutjupa-tjarangku putu palyalku tjana putu Plan of Management-wanungku warkariku palu Plan of Management kunpu ngaraku alatjingka tjinguru Anangu kutjupa tjuta nintiringkula palya warkariku Plan of Management wanara. —Nancy Miller ©

[We are really happy now this work is being done together. We’ve thought hard about the issues in the Park and put all our ideas down about looking after it according to the Tjukurpa of our grandfathers’ spear and our grandmothers’ carrying bowl and the land protection laws.

Before, we were in danger of becoming lost, unable to protect Tjukurpa and look after our people well enough within the white system. Today we are drawing the different ideas together and we’re starting joint management in the real sense of the term.

I am overjoyed that we are really working together now to form one strong plan which will carry us into the future. We can follow this guide we are making together so our direction in management is strong, firm and true.

When we bring these ideas together today we will be really starting proper joint management. We need to make the plan first so joint managent is strong and true. We’ve gained a lot of experience in many things which enables us to work well toward good things for the future.

I’ve thought a lot about this and perhaps there are some people unable to make plans and work this way, but the Plan will be strong and so perhaps these people can learn too and follow the Plan in their work.] ©

3 JOINT MANAGEMENT

3.1 Introduction

Nganana mukuringanyi ‘Tjungu Warkaripainya’ panya Joint Management-anya mulapa wirura ngarantjaku. Tjukaruru mula-mula ngarantjaku ngaranyi. —Mrs Patterson ©

[We want ‘Joint Management’ to work strongly for us. It needs to be real and straight.]©

The intention in developing this Plan of Management is to identify ways of making joint management more sustainable and workable. This will mean formalising some practices between the joint management partners being the Director of National Parks and Wildlife, Mutitjulu Community Inc. and the Uluru Katatjuta Aboriginal Land Trust (through the Central Land Council). These partners are assisted by many other key groups, including the Office for Joint Management (formerly known as the Community Park Liaison Office), the Pitjantjatjara Council Inc. and Parks Australia consultative groups and committees. It is anticipated that the concept and implementation of joint management will continue to develop during the currency of the Plan.

Title to the Park was granted to the Uluru - Katatjuta Aboriginal Land Trust on 26 October 1985, and the Land Trust immediately leased the Park to the Director. Joint management of Uluru - Kata Tjuta National Park has been operating since 10 December 1985 when the Board of Management was established. From this time Anangu and Piranpa have worked together to manage the Park’s natural and cultural values as well as the steep increase in the number of people visiting the Park. This has involved a great deal of commitment to the spirit of cooperative, or joint, management by all concerned. The maintenance of Tjukurpa as the driving force has been paramount. In addition, laws such as the Aboriginal Land Rights (Northern Territory) Act 1976 and the National Parks and Wildlife Conser vation Act 1975, and the Park Lease guide and inform joint management.

The concept of joint management is relatively new for national parks around the world. It is based on sharing resources and working together. These are also strong elements of Tjukurpa. Examples of other jointly managed Parks in Australia include Kakadu, Mutawintji, Witjira, Nitmiluk and Booderee.

Uluru - Kata Tjuta National Park is known throughout the world as a ‘symbol of and forum for cooperative management and intercultural communication’ (Layton & Titchen 1995). This comment highlights the scope, and the importance, of joint management in world terms.

This chapter describes the formal and informal mechanisms for joint management in the Park.

3.2 The Board of Management

Nganampa ngaranyi rules kutjupa kutjupa palyantjaku mitingiku. Nganana mitingingka wangkantja tjuta uti tjukarurungku kulintjaku. -Kunmanara Ailek ©

[We need to have proper ways of meeting so everyone clearly and at all times understands.]©

Uluru - Kata Tjuta Board of Management was established by a notice issued under section 14C of the National Parks and Wildlife Conservation Act 1975. The notice was published by the Minister for the Arts, Heritage and the Environment (with the agreement of the Central Land Council, as required by section14C) in the Commonwealth Gazette on 10 December 1985. It has since been amended by further notices published in the Gazette on 21 April 1986 and 21 June 1989. The amended notice makes the following provisions.

• A Board for Uluru - Kata Tjuta National Park is established.

• The name of the Board is the Uluru - Kata Tjuta Board of Management.

• The Board consists of six Aboriginal people nominated by traditional owners, the Director of National Parks and Wildlife, a representative of the Minister for the Environment, a representative of the Minister for Tourism, and a scientist experienced in arid land ecology and management.

The Board’s functions under section 14D of the Act are as follows:

* with the Director, to prepare the Plan of Management for the Park;

* to make decisions about the management of the Park that are consistent with the Plan of Management;

* with the Director, to monitor the management of the Park;

* with the Director, to advise the Minister on the future development of the Park.

Board procedures and appointments are provided for in sections 14E to 14K of the Act. The Board will continue under the Environment Protection and Biodiversity Conservation Act 1999.

• the Board of Management’s role in monitoring and ensuring compliance with the Plan of Management and the Lease should be a priority.

• training should be appropriate for both Anangu and Piranpa Board members.

• it is important to recognise that limited resources and time are available for information gathering.

• current budget arrangements limit the Board of Management’s scope of activities.

Aim

* to ensure that the Board of Management is adequately supported to effectively carry out its statutory role in managing the Park.

• Training for Board members. All members of the Board are to continue to receive training in their legal and policy roles and responsibilities, including policy development, monitoring and budgeting processes, meeting procedures, conflict of interest, ministerial briefings, and cross-cultural awareness. The training program is to be prepared by the Office for Joint Management in consultation with the Park Manager and the Chair of the Board. Funding for this training is to be incorporated in the Board’s annual budget allocation.

• Procedures manual. The Board Secretariat is to prepare for the Board a procedures manual that records the respective roles and responsibilities of Board members as well as meeting procedures, including agenda and standing items. Board procedures should be periodically reviewed through the Secretariat.

• Consultative Groups. In addition to existing consultative groups, the Board may provide for the establishment of consultative or advisory groups, on either a continuing or a short-term basis, to advise the Board and be a forum for dialogue between Parks Australia, the Board of Management, and other interested parties.

• Secretariat support. Secretariat functions and support will continue to be provided through the Office for Joint Management.

3.3 The joint partners

3.3.1 The Director of National Parks and Wildlife and Parks Australia

The position of Director of National Parks and Wildlife exists by virtue of the National Parks and Wildlife Conservation Act 1975. The position and functions of the Director continue under the Environment Protection and Biodiversity Conservation Act 1999. Under the Act, the Director has responsibilities for the management of the Park, and the administration of the Act and other legislation (see section 2.6). Under the Lease, the Director also has a number of rights and responsibilities (see section 2.4). The Director sits on the Board of Management in his or her own right

and is responsible to the Board for Park management and the implementation of Board decisions; in this respect the Park Manager and the staff of Parks Australia are the Director’s agents. The Park Manager reports to the Director through the head office of Parks Australia North, in Darwin.

Parks Australia is part of the Commonwealth Government’s Environment Australia and shares Environment Australia’s charter of striving for excellence in the programs for which it is responsible. It also upholds the ethical values of the Australian Public Service and is committed to integrity, responsiveness, responsibility, and caring for the environment, as outlined in Environment Australia’s corporate plan.

The Director of National Parks and Wildlife has a number of obligations under the Act, the Lease and the Plan of Management. The Lease states that preservation, management and maintenance of the Park’s flora, fauna, cultural heritage and natural environment be in accord with the best management practices established for national parks anywhere in the world or, where no comparable management practices exist, with the highest standards practicable. Any change to Park-related legislation that could be considered substantially detrimental to the interests of the Aboriginal traditional owners of the Park may provide grounds for terminating the Lease subject to an obligation to negotiate bona fide with a view to a new Lease being granted.

• Park budgets constrain the extent to which Parks Australia is able to move ahead with Plan of Management and Lease prescriptions and maintain Park values whilst allowing high-quality, controlled use of the Park by visitors

• because of the Park’s significance as a national icon and a tourist attraction, it is especially important that Parks Australia is able to maintain good relations with all interested parties

• the Northern Territory Government aspires to a greater role in management of the Park

Aim

• to ensure that the functions and responsibilities of the Director of National Parks and Wildlife and Parks Australia continue to be carried out in accordance with the National Parks and Wildlife Conservation Act 1975, and the Environment Protection and Biodiversity Conservation Act 1999, and the Park Lease and uphold the charter and values of Environment Australia

• Liaison with the tourism industry and other interested parties. Parks Australia will continue to pursue open and productive communication with the tourism industry and other interested parties. The consultative committees will be an important part of this process.

• Requirements of the Lease and the Act. During the preparation of budgets and business plans, Parks Australia will draw attention to the legal obligations under the Lease, the Act and this Plan in relation to the management standards required for the Park.

• The Director or Commonwealth will not enter into arrangements under s20 or s36 of the National Parks and Wildlife Conservation Act 1975 or s393 or s515 of the Environment Protection and Biodiversity Conservation Act 1999, or under clause 8 of the Lease changing management roles in the Park, without the consent of the Land Trust and relevant Aboriginal Association.

3.3.2 Mutitjulu Community Inc. and the Office for Joint Management

As the Lease requires, the Director of National Parks and Wildlife provides funding to Mutitjulu Community Inc. for a Community Liaison Officer in accordance with the budget approved by the Board of Management.

The previous Plan of Management determined that Board consultation on park management policy with Nguraritja ‘will be conducted through the Mutitjulu Community Liaison Officer unless Mutitjulu Community Council requests other mechanisms acceptable to the Board’.

During the term of the previous Plan the Community Liaison Officer’s workload escalated for a number of reasons. These included a substantial rise in the number of visitors, an associated increase in visitor-management developments, increased Parks Australia projects and proposals requiring greater consultation with Nguraritja about cultural and natural resource management. The national effects of the Sydney 2000 Olympic Games, and the 2001 celebration of the centenary of the Federation give cause to expect that these pressures will continue to increase.

A review of the Community Liaison Officer position, presented to the Board in February 1997, recommended that the position title be changed to ‘Coordinator, Joint Management’ and further ‘that the office through which the position operates be renamed the Office for Joint Management’ (Morgan 1997). Other recommendations dealt with expansion of the functions of and resources for this Office. The expanded functions include the development and management of a structured training and development program for people involved in joint management of the Park and the provision of a Board Secretariat.

The Secretariat service is provided by the Assistant Coordinator, Office for Joint Management, a position created in 1997. Among the Assistant Coordinator’s other responsibilities are supporting the Chair of the Board of Management and the Coordinator, Joint Management and identifying a systematic program of cost recovery for the training program.

The Board endorsed the review’s key recommendations at its March 1997 meeting. The new arrangements have now been implemented.

• provision of adequate funding to perform planned tasks

• regular communication between all those parties involved in joint management

Aim

• to ensure that the Office for Joint Management is provided with adequate resources to meet its responsibilities during the currency of this Plan and that the resources are sufficient to facilitate effective Anangu involvement in joint management

• Office for Joint Management. The effectiveness, funding and staffing requirements of the Office for Joint Management will be reviewed at least once during the life of this Plan.

• Funding. Funds will be made available from the Park’s Australia budget for the effective implementation of joint management.

3.3.3 Uluru Katatjuta Aboriginal Land Trust and the Central Land Council

The Central Land Council is established under the Aboriginal Land Rights (Nor thern Territor y) Act 1976. As the representative of the Uluru Katatjuta Aboriginal Land Trust, the Central Land Council plays an important role in joint management of the Park through assistance with consulting traditional owners, both within the Park and in surrounding communities. The Land Council also helps ensure that the provisions of the Lease are upheld. Its functions under the Act for the Central Land Council area include:

• ascertaining and expressing the wishes and opinions of Aboriginals in that area as to management of and legislation concerning Aboriginal land in that area;

• protecting the interests of traditional Aboriginal owners and other Aboriginals interested in the Aboriginal land in that area;

• assisting Aboriginals in the protection of sacred sites in those areas;

• consulting with traditional Aboriginal owners of, and other Aboriginals interested in Aboriginal land in the area about proposals for the use of that land;

• assisting Aboriginals in that area to carry out commercial activities; and

• supervise and assist Land Trusts that hold title to Aboriginal land in that area.

Under the Lease, the Central Land Council represents the Uluru Katatjuta Aboriginal Land Trust and has specific functions-for example, receiving and distributing rent and other payments; being consulted in relation to administration, management and control of the Park; and providing a mechanism whereby the Director of National Parks and Wildlife can consult with ‘relevant Aboriginals’.

The Central Land Council also has important functions under the National Parks and Wildlife Conservation Act 1975: it may make representations in relation to a proposed Plan of Management; it monitors whether the Director is complying with the Plan of Management; and once a Board of Management has been established by the Minister the notice cannot be revoked or amended without the Land Council’s agreement.

• a number of matters such as a lack of resources, time and the size and nature of consultations required, affect the ability of the Central Land Council to consult with traditional owners

• many of the Park’s traditional owners live in communities remote from the Park

Aim

• to ensure the Central Land Council fulfils its functions in relation to the Lease and relevant legislation

• Consultation. In keeping with its statutory obligations and the requirements of the Park Lease, the Central Land Council should continue consultations with Nguraritja in relation to matters such as Park management, land use and development proposals, and Anangu-owned commercial activities. Ways of improving the coordination of consultations carried out through the Central Land Council and the Office for Joint Management will be considered.

• The Central Land Council should engage in regular consultation and liaison with the Director of National Parks and Wildlife, Mutitjulu Community Inc. and the Pitjantjatjara Council Inc. in relation to the administration, management and control of the Park.

• Monitoring implementation of the Plan. The Central Land Council should have a number of roles in the development and monitoring of the Plan of Management:

• provide a staff member with suitable expertise to observe and advise at all Board of Management meetings;

• provide a staff member as a participant in planning forums for the Park;

• provide staff and resources (including interpreters) to facilitate Anangu participation in Park affairs.

• The Central Land Council should report regularly on consultations with ‘relevant Aboriginals’ and monitoring of compliance with implementation of the Plan.

3.4 (Tjunguringkula warkaripai) - working together

Anangungku munu walypalangku tjaataringkula warkaringanyi uwankara tjukaruru palyantjaku. Tjana kulintja tjuta munu palyantja tjuta ukiri wiru purunypa pakani.

—Mantatjara ©

[People, white and black, began to work together to make things right and strong again. Their good work and thoughts spring up together like fresh green growth.] ©

Working together is the basic philosophy of the Park’s joint managers. Overall management of the Park is determined by policy decisions made by the Board of Management. Joint management is implemented through Anangu working with Parks Australia. The Office for Joint Management facilitates Anangu involvement in all aspects of Park management as well as providing secretariat and operational support to the Board of Management.

The Park’s joint management partners will continue working to increase the effectiveness of the management arrangements. This is in keeping with the Board’s vision of working together as equals, exchanging knowledge about different cultural values and processes, and applying Anangu Tjukurpa and practice and relevant Piranpa knowledge in joint management.

Anangu work with Parks Australia in a number of areas:

• employment and training of younger Anangu in the work of managing the Park;

• consultation with senior Nguraritja about important aspects of planning, management and use of the Park;

• two-way sharing of information in the field, workshops and meetings;

• developing mutual respect and recognition of skills and knowledge;

• identifying and solving problems together;

• some administrative duties, including staff recruitment;

• developing and implementing the Park’s policies including film, photography, interpretations and land management.

Successful joint management must be based on a partnership of trust, with all parties committed to making it work, just as when people live and work closely together, success is ultimately measured by individuals’ ability to cooperate within formal structures and to respect each other. Joint management is about solving problems, making decisions and sharing responsibility for those decisions. It is about the partners feeling comfortable in the relationship and benefiting from it while achieving the desired ends.

There are many participatory methods of consultation and planning which are ideally suited to the concepts and philosophy of joint management. Recent years have seen a remarkable expansion in participatory learning, research, extension planning, land management and monitoring. Participatory methods of consultation and planning are ideally suited to the concepts and philosophy of joint management because they:

• stress the importance of landowner participation and ‘ownership’ of decisions;

• aim to empower landowners, fostering trust, openness and self determination;

• provide a practical array of exercises enabling landowners to share, enhance and analyse their life experiences, to plan and to act;

• emphasise the role of ‘outsiders’ as facilitators rather than advisers;

• help in the 2 way flow of complex concepts between people with different cultures and world views;

Such methods were used in the preparation of this Plan of Management.

As the Board of Management and Parks Australia look to the new millennium, joint management will continue to progress at the forefront of world best practice. Joint management will also greatly contribute to reconciliation in Australia and the recognition and maintenance of indigenous cultural values where Anangu and Piranpa work, listen and learn together.

• varying cultures, languages and views between partners in joint management

• differences between Anangu and Piranpa with regard to access to funding

• increased opportunities and promotion of the value of joint management to Park visitors and the tourism industry to increase understanding of the way Park related decisions are made

Aim

• to continue developing and promoting the concept and practice of working together through joint management at all levels, and in all aspects of Park management and operations, through participatory consultation, employment, training, planning and action

• Promoting joint management. Parks Australia, Anangu, the Board of Management and the Office for Joint Management will work together to promote joint management to visitors, the media and the tourism industry to increase understanding of the way Park related decisions are made.

• Training. Piranpa and Anangu Park staff, Community staff and other people employed in the Park will receive training in cross-cultural awareness to further enhance joint management in the Park. The Office for Joint Management and the Park’s training officer will coordinate this training.

• Parks Australia and the Office for Joint Management will work together with senior Nguraritja to facilitate the employment and training of Anangu in Park management through culturally responsive and flexible work and training arrangements.

• Participatory methods. Parks Australia and the Office for Joint Management will use participatory methods of consultation and planning with those having an interest in the Park. There are many participatory methods available which provide a ‘toolbox’ for consultation. The joint management partners will remain open to learning and applying improved methods for consultation and negotiation.

• Park Consultation Policy. Parks Australia North, the Office for Joint Management and the Central Land Council will, within the first 12 months of this plan coming into effect, develop a clear, well defined consultative procedure for all development proposals in the Park.

• Meetings and communication. Informal meetings between the Office for Joint Management and Parks Australia will continue on a weekly basis. Office for Joint Management staff will continue to attend the monthly meetings of senior Parks Australia staff. Staff in the Park will work together to maintain positive communication links. Integrity, trust, respect, and clear and regular communication are essential for all people involved in joint management.

3.5 Consultative groups

In managing Uluru - Kata Tjuta National Park decisions must be made about a wide range of matters at many levels.

• The Plan of Management provides overall policy direction and guidelines for management of the Park.

• The Board of Management makes policy decisions consistent with the Plan on a continuing basis.

• Parks Australia staff make day-to-day management decisions in accordance with the National Parks and Wildlife Conser vation Act 1975, the Plan of Management, Board decisions, consultation with Nguraritja within approved guidelines, and consultation with other stakeholders as necessary.

Parks Australia, the Office for Joint Management and the Central Land Council are responsible for advising the Board of Management on a wide range of matters. As such they will need to consult with Nguraritja and other interested parties. They are required to advise the Board of the level of consultation carried out and the views expressed. Written records will continue to be kept of all Board decisions and the reasons for those decisions.

Due to the wide range of agencies and individuals with interests in Uluru - Kata Tjuta National Park, consultative committees will be established to provide the following:

• arrangements for exchanging views and maintaining good working relationships between stakeholders and the joint management partners;

• a means of ensuring that the opinions of interested parties and experts are considered by the Board and Parks Australia, so that decision making is well informed;

• sounding boards for proposals, developments and problems related to the Park;

• regional representation, to enhance understanding and cooperation between organisations with regional interests.

Terms of reference and the extent and nature of Board involvement in the following committees and groups will be determined and periodically reviewed by the Board.

The Tourism Consultative Committee

During the term of the third Plan of Management, a Tourism Consultative Committee provided a forum for discussion of tourism matters relating to the Park. Members of the Board of Management are currently members of the Committee and provide a link between Committee and the Board. Ways of improving dialogue between such a Committee and the Parks traditional owners will be developed, and the committee will be encouraged to continue to function effectively.

The Scientific Consultative Committee

The Scientific Consultative Committee will provide for increased coordination and liaison between agencies with responsibility for land management in the region. The Committee will help the Board of Management and Parks Australia fulfil their responsibility for taking a regional approach to management, as required under natural and cultural listing as a World Heritage area. Further, the Committee will help to meet the regional ecological management obligations the Park has under UNESCO’s Man and the Biosphere program. The Committee will be made up of Anangu and other individuals who have expertise in scientific research and survey relevant to Uluru - Kata Tjuta National Park. The Board of Management’s arid zone ecologist will provide a link between the Committee and the Board. The effectiveness of the regional focus of this Committee will depend on the support of neighbouring landholders and the Central Land Council.

The Cultural Centre Steering Committee

The Cultural Centre is a focus for interpreting the Park’s cultural and natural values and for Anangu owned enterprises. There is a continuing need to improve the Centre’s viability and to facilitate greater Anangu control of its functions. To this end a Cultural Centre Steering Committee will be established, comprising male and female representatives of each organisation operating from the Centre. A Board member familiar with the tourism industry will sit on the Committee and provide the link between the Committee and the Board. The Committee will have a majority of Anangu.

The Employment, Education and Training Commitee

The Mutitjulu Community Inc. has established the Employment, Education and Training Committee, consisting of the Park Training Officer, a representative of the Office for Joint Management, Mutitjulu Community Inc. governing committee members, relevant Community staff and other

specialist members of employment and training government agencies like TAFE and DEETYA. The Committee will facilitate the coordination, liaison, development and oversight all employment, education and training strategies in the Park.

3.6 Making this Plan work

Nganampa ngaranyi Plan of Management wiru kunpu kanyintjaku. Nganana mantu Park nyangangka nyinanyi. Alatjingka nganampa ngaranyi ara pulka uwankara Plan of Management-angka kuranyu-kuranyungku tjunkunytjaku, panya ngula putu kulilpaingka. —Topsy Tjulyata ©

[We need a strong and proper Plan of Joint Management. It is us who are living in the Park so it is us who must put all our ideas in the Plan from the start, to make sure that everyone understands things.]©

Under the Act, the Board of Management makes decisions consistent with the Plan of Management, monitors (jointly with the Director of National Parks and Wildlife) the management of the Park, and gives advice (jointly with the Director) on all aspects of the Park’s future development. The Director has responsibility for day-to-day management of the Park, in accordance with the Plan of Management.

3.6.1 Operational and business planning

Annual operational and business plans will be prepared (within a three year framework) for implementation of the actions prescribed by the Plan of Management and related decisions of the Board of Management. The plans need to allow flexibility for day-to-day contingencies.

These plans will be prepared by Parks Australia in conjunction with the Office for Joint Management, and will be presented to the Board of Management for approval.

3.6.2 Monitoring and technical audits

An annual report about the implementation of actions described in this Plan of Management will be presented to the Board by the Director of National Parks and Wildlife.

Towards the end of the term of this Plan, the Board and the Director will commission an independent technical audit of the Plan, with the following terms of reference:

(a) to consider each prescribed management action and determine whether or not it was carried out;

(b) to evaluate the performance of each prescribed action in relation to the objective or objectives it was intended to serve;

(c) in the case of any prescribed action that was not implemented, or that failed to achieve the desired outcome, to determine the cause;

(d) to present the results of (a), (b) and (c) to the Board, together with an overall assessment of Plan delivery in relation to its objectives;

(e) in the light of the Plan’s performance, to recommend, through the Director of National Parks and Wildlife, to the Minister any changes to the objectives and prescribed actions that should be considered during the preparation of the next Plan of Management.

The technical audit will also contribute to the conservation of the Park’s World Heritage attributes. Monitoring of the Plan’s implementation will be carried out in accordance with the mechanisms stated in the operational guidelines for implementation of the World Heritage Convention.

Part Two

Management Implementation

How Country is Looked After

Ngayuku piitjangku nintira utini mama, ngunytju munu tjitji kutjara yuungka nyinanyi. Ngururpa tjana kuka ngalkuni. Tjana nintiringu tjanampa ngunytju tjutanguru munu kami tjutanguru.

Tjana nintiringu mai putitja tjutaku - yaaltji-yaaltjingku ngurira mai urantjaku munu yaaltji-yaaltjingku ngura atunymankunytjaku. Tjana parapitjala mai tjuta urani nyarungka, munuya nyinara yuungka warungka itingka mai ngalkuni.

Piitjangka katu tjampu tjaitingka ngaranyi piitjangka kungka kutjara pulkaringanyi munu pula mai walytja urani.

— Kakali Kinyin ©

View image in the official source

[My picture shows two children with their mother and father sitting down in their camp with a windbreak sheltering them. In the centre they are eating meat. They have learnt from their mothers and grandmothers.

They have learnt about bush foods-where to find them and how country is looked after. They travel around collecting foods in the areas cleared by fire and they sit close to the fire in the shelter to eat.

In the top left-hand corner of the picture are two girls growing up and collecting food for themselves.] ©