K’gari (Fraser Island), in southern Queensland, Australia, gained World Heritage status in 1992 for its outstanding universal natural values as the largest sand island in the World, with complex, evolving dune systems and... [ view full abstract ]
K’gari (Fraser Island), in southern Queensland, Australia, gained World Heritage status in 1992 for its outstanding universal natural values as the largest sand island in the World, with complex, evolving dune systems and perched dune lakes, diverse vegetation types and significant faunal diversity. Indigenous Butchulla people have inhabited K’gari for at least 5000 years and perhaps much longer, with significant cultural sites, artefacts, and natural place connections recognised. In 2014 the Native Title claim over K’gari was determined in favour of Butchulla Traditional Owners, recognising their long-term historical and ongoing ties to the land. Despite this recognition, Butchulla cultural heritage has not been incorporated within K’gari’s designation as a World Heritage area.
We argue that a potential renomination of K’gari for both tangible and intangible cultural heritage, in recognition of Butchulla practices and spiritual representations of a human-ecological connection, will benefit from comprehensive interpretation highlighting Butchulla nature-culture perspectives. Uluru Kata-Tjuta, Australia, which was originally nominated for its natural values, was successfully re-designated as an Aboriginal spiritual cultural landscape.
Why is this important? K’gari has a high annual visitation from both international and domestic tourists, putting enormous pressure on the values of K’gari and those responsible for its management due to erosion and beach compaction from 4WDs, pollution from beach camping, dingo management, and a lack of cultural and natural awareness and sensitivity. Little interpretation of Indigenous connection has occurred to date. Other World Heritage Areas in Australia such as Uluru-Kata Tjuta National Park and Kakadu National Parks, jointly managed with Aboriginal owners, offer a strong example of interpretation delivery. We argue that integrated human ecological interpretation from the Butchulla perspective for a multi-cultural audience would not only improve visitor experience and support protection objectives, but would support local Butchulla community aspirations such as securing an economic return from K’gari; greater influence in management decision making; more representation in branding and interpretation; and increased cultural site protection.
