Key Outcomes for Tourism
Session Six
Where Have We Been? Where Are We Going? Yolŋu Tourism in Arnhem Land over the past 10 years
Joc Schmiechen placed current tourism in Arnhem Land in the context of a long history, including visits of the Macassans and early Ŋapaki explorers. The last ten to fifteen years in particular have seen tourism spread into east Arnhem Land. The infrastructure brought from the bauxite mine in Gove provided the means to develop and sustain tourism in the area and also created a focal point for visitors. When the mine slowed down in recent years, the Ŋapaki locals began to encourage tourism as a means to support local businesses. Before the mid-nineties Arnhem Land was still relatively uncharted territory so far as tourism was concerned and that what tourism there was tended to be Ŋapaki dominated with few Indigenous people involved, and located mainly in the west. Indigenous involvement began to develop throughout the region through Arts centres, safaris, and eco-tourism: Yolŋu naturally possessed the assets of culture and access essential to conducting tourism, yet there was a need to import certain other skills. Many of the home-land communities, particularly in the east, had strong views with regard to keeping control over their own tourism development. It was necessary to create a 'synergy' between white interests and ways and Yolŋu ways. In 1997 a tourism development plan for east Arnhem Land was conducted in collaboration with communities, land councils, and community councils. The report's outcomes were that tourism must be conducted on Yolŋu terms and allow for partnerships with tourism industry. It was decided that there should be a local taskforce, and a dedicated person to work with communities to develop the industry. However, that person only stayed for two years, not long enough to complete the task. Similarly, changes in government departments meant that there was a lack of personnel with appropriate levels of understanding and experience.
Witiyana Marika and Steve Roeger spoke about Dhimurru. The rise of tourism in North East Arnhem Land brought about by the mine and the town provided the catalyst for Dhimurru's creation. Between 1970 and 1992 there was no effective control over Ŋapaki access to Yolŋu land and the increase in Ŋapaki visitors highlighted this need. Witiyana's father Roy Dadaynga Marika established Dhimurru in 1992 as a means to look after Yolŋu interests by protecting sacred sites and land management. The organisation's development began with negotiations with both the Northern Land Council (NLC) and Yolŋu. Assistance was sought from the government and other bodies. As the organisation was breaking new ground, tensions emerged in all areas of negotiations. However, the outcome of these negotiations was that the NLC allowed Dhimurru to take control of issuing permits for access to Yolŋu areas. Yolŋu traditional owners also used their mining royalties for the first three or four years towards setting up the organisation, as well as agreeing to allow profits to return to Dhimurru. The issuing of permits is still Dhimurru's core activity. It also identifies areas allowed for access, 'designated recreation areas' and rules for behavior on those areas. There was a Northern Territory Government plan to create a national park in the Cape Arnhem area. Yolŋu looked into it but decided that they wanted to maintain ultimate control over their estates. In the mid-nineties Dhimurru entered into a 'section 19' agreement with the NLC, allowing Dhimurru exclusive control of issuing permits to tourism operators. However they could not be issued for more than twelve months at a time. This can create problems in providing surety for tour operators. Dhimurru is currently work in assisting with tour operations in the area, including World Expeditions, and with the Laynhapuy rangers.
Wanyubi Marika discussed the Laynhapuy Homelands Rangers, who covered 17 homelands south of the Gulkula site. In 2000 they established an Indigenous Protected Area (IPA) in the Laynhapuy area for which they receive Commonwealth funding and management assistance from various government departments. Between 2001 and 2004, 17 members of the homeland communities were nominated by the traditional owners to participate in training and workshops. Additionally the Laynhapuy Homelands Association became involved in tourism two years ago through Garma and in association with Dhimurru through assisting World Expeditions. Garma and these tours are good opportunities for interaction and learning between Yolŋu and Ŋapaki. Tourism in the area was changing, with a progression from day trips to longer stays. To accommodate this change, the Laynhapuy Association became involved in practical management activities such as identification of vehicles and recording visitors in the area.
Timmy Burarrwaŋa talked of experiences in developing his own tourism company in Yirrkala. He used the metaphor of building a house to describe the chain of processes and challenges required to create the final dream. It was important to employ and train Yolŋu people at home, to give them respect and responsibilities for their rights and for their future. The business's development involved six years of hard work, persistence, and many challenges. It was much harder for an Indigenous person to succeed in a business than for members of the mainstream population. There was also the responsibility to comply with the wishes of the traditional owners in addition to the 'whitefella' law. He had experienced frustrations in dealing with the various government bodies and associations. They had an overwhelming propensity for talking and achieved little that was practical. He was currently working with Indigenous Business and Industry Services, which assists Indigenous people wanting to develop small-scale enterprises. He consulted with Dhimurru, Laynhapuy Rangers, and the Northern Land Council in the development of his company. Bawaka is an Indigenous Protected Area (IPA) and he takes the maintenance of the laws surrounding Indigenous Protected Areas and the permit system seriously. 'This is', he maintained, '[about] respecting...it's another element that tourism is about, not sharing the culture, but it's sharing the respect'. He hoped that local non-Indigenous people will be able to learn about Indigenous cultures in the area through the means of tourism. Indigenous tourism was a Garma process, a platform on which experience and education could be exchanged. Building his business has also involved this process as he worked in partnership with others. Indigenous people from around Australia who are involved in tourism should share their experiences with each other.