Linking the Past with the Present: Exploring Ethnoarchaeology and Sharing Stories in Weipa, Cape York, Queensland

Abstract

Abstract Fieldwork for this thesis was undertaken in the Country of the Ndrrua'ngaith / Wathayn people on the Weipa Peninsula, western Cape York, far north Queensland, Australia. My research formed part of an Australian Research Council (ARC) Linkage Project (LP110100180) Enhancing Cultural Heritage Management for Mining Operations: A Multi-Disciplinary Approach, developed by Macquarie University, University of Auckland, Queensland University of Technology, the Australian National University, University of Waikato and University of York, with industry partner Rio Tinto Alcan (RTA). My aim was to explore whether local ethnography can shed light on interpretations of past land-use generated by archaeological and environmental research. To this end, I worked with the Wathayn people, recording oral history, historic and recent archaeological sites, places of significance and the pathways that link them to compile a cultural map. The reverse question is also explored - does archaeological endeavour in any way assist the traditional owners who are involved in the research? After many years working in cultural heritage management, I am concerned about the stores full of archaeological evidence languishing after meagre analysis. I explored the involvement of Wathayn traditional owners in the development of this ARC project and their understanding of the methodology. Although the Wathayn traditional owners have been involved in fieldwork since the late 1960s, the archaeological information from this research is largely unknown to the people living in the much-studied landscape. I examined simpler ways of sharing scientific knowledge with traditional owners that may help them develop strategies to protect and pass on their culture, strengthen cultural heritage management outcomes and promote their heritage to a wider audience. Ideally those involved in this type of research would spend weeks or months living with or near the traditional owners, so they could all come to understand each other. However, my fieldwork was constrained by time and resources, being a small segment of an essentially archaeological project. This is not an uncommon situation as many cultural heritage management projects in the public and private sectors are limited in scope, time and resources. I have had the advantages of time to complete the written report and continued telephone conversations with a Wathayn elder, which has allowed information gathering to continue. I was embarrassed about trying to write my impressions of the heritage of those who have suffered at the hands of the dominant culture to which I belong. First peoples should tell their own stories, but non-Indigenous people can contribute by bringing scientific information back to the community and spreading interest in Aboriginal culture to a wider audience. Reconciliation must come from all sides of inequality. Living archaeology, as a way of life and a discipline, should share information that brings the past into the present so we can work together towards reconciliation and an improved, shared future. I work with the Sunshine Coast Reconciliation Group promoting understanding of our shared history and respect for traditional owners and I have included some examples of my communication achievements in the land of the Kabi Kabi people.