Part of the 'People and Plants: Reactivating
Ethnobotanical Collections as Material Archives of Indigenous Ecological
Knowledge' AHRC networking project, this workshop (July 14 2022) bridged the gap between the
first two in-person sessions, in March at the Powell-Cotton Museum, and in
November at National Museums Scotland. While the in-person meetings are focused
on collections particular to each museum, the online session was an opportunity
to talk across geographies and institutions, thinking about the connectedness
of ecologies and people and plant relations in Australia, Canada and the
African continent.
Short talks by each of the invited speakers were made
available via the project’s YouTube
channel prior to the event. Due to illness speaker Naima
Hassan was unable to attend and so the workshop was based on the talks by Nancy
Turner and James Tylor.
Nancy
Turner, an ethnobotanist who has worked with First Nations elders and cultural
specialists in northwest North America for over 50 years, reflected on
ethnobotany’s application to contemporary environmental issues. Visual artist,
researcher and writer James Tylor discussed the process of reviving, practicing and continuing Kaurna
cultural plant knowledge and care of the environment in South Australia, as a
living museum collection.
The discussion began with James expanding on the
issues of land management and fragile eco-systems, and the specific impacts of
colonisation and European land management frameworks on Indigenous landscapes.
Using kangaroo grass as an example, James discussed the nuanced and complex
systems of land management by Kaurna people that had allowed the grass to
flourish, in contrast to the impact of European agricultural practices (plants
and animals) on Indigenous plant health today. A repeating theme of the workshop
was this balance of co-existence between species, and the way in which colonial
understandings of land use ignored, and continue to ignore, the importance of site-specific
ecology. As James noted, today kangaroo grass can mostly be found growing
between the roads and farmland, not on the farmland itself, and only at a
fraction of its former height.
Nancy responded by noting the parallels between land
practices in Australia and Canada, and the similar impacts of colonial land
management. She noted the physical changes in the landscape that have come
about today, because of the different – European – plants that were introduced
by colonisers. Using the example of a species of clover, Nancy spoke about how,
much like the kangaroo grass, clover could be found all around Victoria and was
a common food source. These changes to the plant-scape over time, as the city
changed and grew, are reflected in herbarium collections, forming a historical
record. Therefore, she notes, we must continue to document and collect, to keep
those records going for future generations.
As Ali Clark, session chair, noted, these
institutional specimens become markers of change, and as those people who care
for such specimens in museums, we need to better understand their role as a
record of the holistic nature of ecosystems.
The conversation then moved on more specifically to
land management, and James began with a fascinating and detailed explanation of
the importance of Indigenous land management in Australia. Focusing on the area
around Adelaide, he described how the land has been damaged by colonisation and
the building of the city. Colonisers were wealthy and wanted a British feel to
the city, determined to build European landscapes in environmental conditions
that were inappropriate. James noted that South Australia has one of the
highest rates of plant extinction in Australia, largely due to land
mismanagement by colonisers. Burning, James noted, was a particular area in
which European land management continued to be hugely detrimental to the
landscape. Catastrophic bushfires come from the continued Euro-centric attitude
of the Australian government to fire – a position in which fire is a bad thing.
Where the fire departments do burn, it is done at the time of year to best
remove fuel load, not when is best for the environment and plants. By contrast,
Indigenous fire management is about doing it at the right time, in the right
part of the cycle of the plants. The optimal time to burn for plants, is late
summer/autumn, which goes against European cultural norms. It has taken recent
catastrophic fires, which have led to the deaths of millions of animals, for
the Australian government to see the advantage of low-temperature, controlled,
Indigenous burning techniques.
James passionately talked about how fire has a
beautiful cycle. When Aboriginal people arrived in Australia, they realised
they could manage the land through burning in a way that was optimal for all
ecosystems. It a system that Aboriginal people have been refining through
observations of nature for tens of thousands of years.
In response, Nancy reflected on land management
systems in Canada, and the impact of Euro-centric systems. She noted that colonisers
carved up the land in line with their agricultural traditions and plants in
European ways. In Western Canada, colonisers were blind to the nuanced land
management systems that already existed. Indigenous communities weren’t growing
annual, seeded crops, but were managing perennials that needed year on year
cultivation in different ways. These developments are documented in herbarium
specimens and ethnographic accounts.
The discussion turned to knowledge systems and the
value we place – now and historically – on different forms of knowledge. In the
case of Australia, James noted, the British Empire invaded at the height of its
powers. At the same time, ‘science’ was carving up the various academic
disciplines, breaking down and categorising the world in a very individualised
way. For a culture (European) where an understanding of the world was broken
down in this way, the complex way in which Aboriginal communities understood
the interrelationships of plants, people and animals in ecosystems, was just
too advanced for European thinking. And James notes that how we value
Aboriginal knowledge continues to be influenced by historic European scientific
thinking but ‘there are 3000 generations of observations of the land in
Indigenous communities, but only 300 years of European scientific
understanding’. Adding to this, Nancy noted that it is not just eco-systems,
but biocultural systems of accumulated knowledge across the generations.
For the last part of the workshop, the floor was
opened to questions. The first asked whether indigenous knowledge was, and
could be, retained down the generations, or whether there was a risk of loss in
the present day. Both James and Nancy felt positive about the future. James
also reflected on the fact that living culture is something continuous and
active, that would continue to grow and expand. By collecting plants or
cultural objects from indigenous peoples, museums have removed these from use.
James argued that museums run the risk of becoming stagnant and that it is
important for museums to reflect this living culture to avoid presenting
cultures as static
The next question was for James, asking what the role
of his artistic practice is within the concept of the ‘living museum’. James
responded by noting that Aboriginal people practice culture in the broadest sense,
not as ‘art’, rather, taking a holistic view.
The final question looked to the future, and asked if
the speakers thought, given the discussion on complex and fragile
local-ecosystems, museum collecting practices could be adapted to better
reflect that holistic view, to make them more relevant and useful outside of
the museum, particularly to indigenous communities. Nancy responded by sharing
an example of a digging implement, which she had to hand and could share on
screen. She discussed the contextualisation of the crop it was associated with
and the importance of tools, recordings, photographs and references to writing
that pointed people to where they could see these cultural activities in
action.
To finish the event, James set us – as museum
professionals – a challenge. He noted that living cultures continue to evolve
and that museums contain static collections that could become less and less
relevant to the communities they represent. He challenged museums to work more
with communities, to provide that context and keep that relevance going forward.
For more information on the People and Plants project
please visit:
People
and Plants: investigating natural history and ethnography collections in
museums (nms.ac.uk)
The project is supported by the Museum Ethnographers
Group and the Natural Sciences Collections Association.
Inbal Livne
Curator, Diversifying Collections
John Rylands Library, University of Manchester
