Different societies have different points of view on a wide range of issues. Federal laws often conflict with the beliefs and doctrines articulated in different cultures. Some people have strong feelings about particular objects or physical features of the environment. A community whose members are willing to go to any lengths to protect such things can be challenging to deal with. There are conflicts of interest between the government and community members from time to time. However, worthy projects can lead to severe violations of cultural rules and points of view on specific phenomena. In most cases, the government seeks to implement changes to make a significant difference to the broader population. This article attempts to overview the conflicts between governments and traditions.
Conflicts of interest between conservative cultures and governments have occurred repeatedly, and Djab Wurrung is an example. The Djab Wurrung is a tree respected for its spiritual value and is one of Australia’s most prized possessions (Bell, 2020). The people of Djab Wurrung of Western Victoria protected these trees as best they could from destruction and life-threatening events. The primary source of these conflicts is the government’s view of objects considered valuable, which differs from that of the local Aboriginal tradition. Disputes of this nature have always led to court rulings and litigation that ended in a win-win situation. Natives of Western Victoria have complex relationships with their lands; their attachment to animals, trees, rivers, mountains, and forests is hard to understand for a Westerner.
According to the people of Djab Wurrung, the sacred trees hold everything of value, including their history, the powers of the ancestors, and the powers of the guardians (Bell, 2020). Sacred trees have names and duties; for example, the largest of the trees is considered a grandfather and is responsible for the divine protection of society. A forest of such trees is deemed priceless, and under no circumstances should it be touched. As can be seen from these cultural characteristics of the Djab Wurrung people, the encroachment on trees is akin to encroachment on their very life.
An embassy was established in Western Victoria to protect the heritage of the local peoples. This was done to ensure that the sacred trees were carefully controlled. The people who make up the organization make every effort to be physically accessible near areas where trees grow. The people of Djab Wurrung cannot stray an inch from the sacred trees due to their culture (Bell, 2020). Moreover, they are ready to make war or ignore any directive that tries to tear them away from their cherished possessions. This comes from the strong connection between people and trees in this region. An example of this is the interaction of the physical with the transcendent in their cultures. Women can bury their placentas and afterbirths under trees for childbirth, reinforcing the close bond between humans and trees.
Aboriginal chief Ms. Sandra Onus complains about not being allowed into a camp meant to protect sacred trees. In response, Ms. Onus staged a protest to block highway upgrades and save trees from being cut down (Bell, 2020). Ms. Onus is even more alarmed by the reckless dumping of waste in a forest where sacred trees grow. The Eastern Maar Aboriginal Corporation, which has been in talks with the government over the trees, was critical. They later clarified that the tree removed on Monday was not considered “culturally significant” (Milne, 2019). Removing a gigantic fiddleback tree, cut in preparation for the highway’s expansion, grabbed headlines on Monday afternoon (Milne, 2020). Despite its antiquity and grandeur, rigorous re-evaluations revealed no traits that might be attributed to cultural alteration. According to independent arborists, the tree is “very improbable” to predate European settlement (Bell, 2020). Their people did not appear to have adapted it to original cultural customs.
The layout of the highway improvement, particularly the segment between Buangor and Ararat, has been the subject of several legal fights. This year, the Federal Government denied an application to safeguard trees along the route for the second time. In December, the Federal Environment Minister, Sussan Ley, was forced to revisit her previous judgment after a Federal Court verdict discovered a “legal mistake” in the evaluation (Bell, 2020). In August, Ms. Ley wrote to the group’s lawyer, stating that she had reconsidered the protective order. Lawyer Michael Kennedy, who has represented both the landowners and the protestors in several court battles at the state and federal levels, said he had expected construction to begin on the site. Kennedy said he sent a letter to Major Road Projects Victoria last week requesting them to halt construction until Federal Court hearings start in early December.
To make room for social amenities, the government tries to clear the forest to make way for a development project. This is aggressive and colonial destruction of the local environment and disrespect for the locals. The local tribes have long suffered from white colonists ever since they first arrived in their region (Hinman, 2020). The destruction of the local cultural environment should be carried out in accord following with forest protection and the requirements of special interest groups and local residents (Hinman, 2020). The case considered in this paper describes an attempt by the government to destroy an aboriginal culture (Hinman, 2020). Through the site of the most valuable local trees, they are trying to destroy their dignity. The backlash from the community and tree keepers is so intense that the authorities are forced to make arrests to quell the situation. This is another example of the aggressive cultural assimilation of the local population by whites, cruel and cold.
A project to upgrade a road in Western Victoria and protect users from the dangers of a wrong road has been sabotaged. This was done through litigation, protests, and demonstrations to hinder the project. This was done on the basis that it is an insult to the culture of residents, a cruel disregard for their culture and traditions (Booth, 2020). The road passes through a vector that contains a significant number of sacred trees, and as a result, members of the Djab Wurrung have expressed strong opposition to the construction of the road. One particular case concerns a felled tree, the protests were overwhelming, and the police began to make arrests. This was done so that the government could control the situation in a way that was beneficial to it.
Cultures similar to the Djab Wurrung exist worldwide, where people hold land and heirlooms in high regard. These people are willing to go to any lengths to protect what they value most, even if it means crossing national borders. Some cultures that are physically and spiritually connected to their core beliefs are unaffected by advances in technology and civilization. These culture highly value everything they associate with ancestors or spiritual guardians (Booth, 2020). When it comes to delivering essential public services, the federal government has many challenges to overcome. However, this is disrespectful colonial aggression against cultures whose interests are placed below economic ones.
The authorities must take into account the interests of all groups of the population, especially those whom their ancestors exterminated in the past. Culture and customs help hold a community together, and this is especially important for Aboriginal peoples. The destruction of significant, if not fundamental, cultural sites for the local population is an aggressive expansion (Booth, 2020). The state must understand that those colonial tendencies directed against local tribes are a brutal step into the past.
Moreover, the environment is an essential aspect of modern society, which should be treated carefully and rationally (Hinman, 2020). The demolition of sacred trees is a simple mockery of their own ecology and the people, who have already lost a lot due to the fault of Western people.
People of Djab Wurrung learn their traditions from an early age, these traditions are passed down from generation to generation, and nations grow up within their traditions. Understanding the culture of each society by representatives of the authorities and respect for their people is much more important than roads. Without expansive aggressive destruction, compromise measures can solve logistical problems. The best choice any government can make in such a situation is to organize a commission on the matter so that several people from both sides, controlled by a third state monitoring service, come to a compromise.
References
Bell, S. J. (2020). 50 arrests as controversy rages over felling of Djab Wurrung tree at Western highway upgrade site.ABC News.
Booth, B. (2020). Djab Wurrung solidarity action in Melbourne. Guardian (Sydney), 1943, 5.
Hinman, P. (2020). Traditional owners tell origin not to build gas pipelines on country. Green
Milne, A. (2019). Djab Wurrung protest camp remains firm. Green Left Weekly, 1234, 6.
Milne, A. (2020). Djab Wurrung tree destroyed, protest continues. Green Left Weekly, 1287, 5.