Talk:Henrietta Marrie

Compiling Notes for Proposed Expansion

Herewith please find publication history and other notes on Henrietta Marrie (nee Fourmile), being progressively arranged in chronological order to better faciliate proposed, intended narrative expanding and elaborating on the current stub.

Country

Seith Fourmile (Henrietta Marrie's brother) described their 'country' as follows here

Gimuy Walubara Yidinji People The area of the foreshore of the City of Cairns was traditionally known as Gimuy- after the Slippery Blue Fig Tree. The traditional lands of the Gimuy Walubara Yidinji People extend south of the Barron River to Wrights Creek (south of Edmonton), west into the ranges behind Cairns, and east into Trinity Inlet, including Admiralty Island, to the adjacent waters of the outer Great Barrier Reef.

The lands in the Cairns suburb of Woree, close to Admiralty Island and Trinity Inlet, were the principal traditional camping grounds of the Gimuy Walubara Yidinji people. In the early days of colonisation following the establishment of Cairns in 1876, it was referred to as the "Fourmile camp" - being located roughly four miles south of the Cairns Post Office.

In 1905 Ye-i-nie, an Elder and leader of the Gimuy Walubara clan was recognised by the Queensland Government for his leadership and peace-making skills during a period of great conflict between the settlers of Cairns and the Gimuy Yidinji people. In 2005, the centenary of the recognition of Ye-i-nie's leadership was celebrated by his descendants and the Cairns City Council with the unveiling of his photographic portrait in the Cairns City Library in Abbott Street

Biography

From:

Bancroft, R (1994) "Fourmile, H" in Horton (General Editor) The Encyclopedia of Aboriginal Australia: Aboriginal and Torres Strait Islander History, Society, and Culture Aboriginal Studies Press. Canberra. ISBN 0-85575-234-3

Born in Yarrabay, North Queensland in 1954. Recieved a Diploma in teaching plus a Graduate Diploma in teaching from the South Australian College of Advanced Education.

By 1988 she was a lecturer with Griffith University, Brisbane.

By 1991 she was trainer/ coordinator of the TAFE ranger training program in Cairns

By 1994 she was the Coordinator of the Aboriginal and Torres Strait Islander Participation, Research and Development Centre, James Cook University, Cairns

Fourmile has been involved in extensive research in the areas of Aboriginal cultural heritage and museums, the politics of Aboriginal heritage and the arts and recently the area of Aborigines and cultural tourism.

Other commonly used 'blurb' on Henrietta Marrie:

Henrietta Fourmile Marrie A Gimuy Walabura Yidinji person, born and went to school at Yarrabah a community south-east of Cairns... She has worked for many years as an academic with over 30 publications to her credit on issues relating to the protection of Indigenous cultural heritage, intellectual property and the bushfood industry.She took up a position in 1997 with the United Nations Secretariat for the Convention on Biological Diversity(SCBD), an international environmental treaty under the UN Environment Program. Henrietta is the first Indigenous person in Australia to be appointed to a full time professional position with a UN agency. She spent 6 years in Montreal, Canada working with the SCBD researching and drafting documents on issues relating to traditional knowledge, access to genetic resources and benefit sharing, protection of traditional knowledge as intellectual property, and other elements concerning the conservation and management of biological diversity. In September 2003 she accepted a position as Program Officer for North Australia and Melanesia with The Christensen Fund, a California-based private philanthropic body which makes grants to Indigenous and local communities in a number of regions around the world. Through Henrietta, The Christensen Fund has made grants to some of Australia's leading Indigenous events, such as The Dreaming Festival, The Garma Festival, and the Cooktown Corroboree as part of the Queensland Music Festival 2005, and the Queensland Performing Arts Centre's production of Blow 'im. She has also made grants in support of local Indigenous artists and exhibitions of their work at KickArts. Henrietta is also working to establish a Traditional Knowledge Research Centre, as part of the United Nations University, to be based in northern Australia... Henrietta continues to keep a close connection with her traditional Gimuy-Walabura clan country, the area south of the Barron River on which the City of Cairns now stands

Picture of Henrietta Marrie's great grandfather, Ye-i-ne, King of Cairns here .. also, described as "Father of Joe Fourmile (Tindale geneaologies) .. plus photo attributred to Atkinson, 1905 at South Australia rainforest sheild on-line exhibition here. Further detail, as displayed on Cairns interpretative sign, here .. perhaps suitable for Yidinji people article.

Regarding Henrietta Marries father [1]:

Henry Fourmile Senior, Yidinji Elder and traditional owner of the Queballum (tribal name meaning cyclone) of the Gimuy (Cairns) area

Regarding the name Fourmile .. and close associations with the Carins area [2]

Welcome here on behalf of the Gimuy-walbu Yidinji, I would like to say welcome on behalf of everyone. On behalf of my father and my people, I would like to welcome you here onto our country. When we come here we are going to sit down and talk like before about business on country, like my great grandfather and our grandfather. Our name, Fourmile, came because our camp was four miles from town. That’s how we got our name. Some people don’t realise what’s in a name, especially because of dispossession. In our clan group we have Cannons as well, everyone knows Cannon farm. When you sit down here, all listen. Just like to say, welcome you here.

Qualifications

• Diploma of Teaching (South Australian College of Advanced Education)

• Graduate Diploma of Arts (University of South Australia)

• Masters of Environmental and Local Government Law (Macquarie University) .. thesis entitled "The Convention on Biological Diversity, Intellectual Property Rights, and the Protection of Traditional Ecological Knowledge."

Experience

Henrietta served as a Program Officer at the Secretariat of the Convention on Biological Diversity where she was responsible for issues related to traditional knowledge and Article 8j of the Convention. There she was responsible for supporting Parties to the Convention in their initiatives to respect, maintain and preserve the traditional biodiversity-related knowledge of indigenous peoples and local communities, promote its wider application with the approval of its holders, and ensure the equitable sharing of benefits arising from the use of their knowledge.

Henrietta was formerly housed at the Centre for Indigenous History and the Arts at the University of Western Australia where she pursued research regarding the protection of indigenous cultural heritage.[3]

Postings

• [http://www.naf.org.au/ipsymp.pdf Associate Professor Henrietta Fourmile, Centre for Indigenous History and the Arts at the University of Western Australia. 1999

• Wet Tropics Scientific Advisory Committee 10/05/2004 - 24/05/2007

• Queensland Indigenous Arts Marketing and Export Agency Advisory Board 09/10/2006 - 30/06/2008

• Advisory Body to James Cook University's Centre for Tropical Tourism and Hospitality

The CTTH’s Advisory Committee is comprised of members from the tourism and hospitality industry, business community and local government. The committee makes an essential contribution to the centre advising on research, education and strategy matters. We are honoured to have the following members

• UMI Arts Board

UMI Arts has achieved a number of very significant milestones in the past three months. As Chair, I am delighted to welcome Henrietta Fourmile-Marrie who became a Director of the UMI Board

1986

MS 4114: Miscellaneous Australian notes of Kenneth L. Hale [4]

[Yidindji/Yidiny (Y117)]. Includes original handwritten, quarto notes titled ‘Yitintji (Tape I)’, 19pp; ‘Yitintji. Tape II’, 33pp; draft notes on grammar, 9pp.; and letter of Henrietta Marrie (Fourmile) to Ken Hale and his reply, 1986

1987

Adrian Marrie compiles a listing of Aboriginal visual arts including a bibliography of Aboriginal heritage issues with South Australian College of Advanced Education, Aboriginal Studies and Teacher Education Centre. "A topical bibliography of Australian Aboriginal visual arts : including a bibliography concerning Aboriginal heritage issues"

Racism in legislation : the bill for the South Australian Aboriginal Heritage Act 1987 / Henrietta Fourmile.[5]

"Aborigines and Museums: A Case Study in Scientific Colonialism", Praxis M, No.17.pp.7-11

Governments and their agencies, such as museums, universities, libraries and archives, and government departments involved in the administration of various aspects of our lives, have collectively become the owners, definers and managers of our cultural heritage. Our cultural property and resources are in the possession of museums and libraries, and institutes like the Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS) in Canberra [6]

1988

Black Voices. 4(2) 1988 : 22

Occupation: Lecturer Place: Adelaide (SE SA SI54-09) Place: Yarrabah / Cape Grafton (NE Qld SE55-02) Place: Townsville (NE Qld SE55-14) Place: Brisbane (SE Qld SG56-15)

Henry Fourmile features in Rintoul, Stuart. The Wailing : A National Black Oral History. Port Melbourne, Vic. : William Heinemann Australia, 1993, p. 112-118

1989

"Aboriginal Heritage legislation and Self-Determination" Australian-Canadian Studies. Vol 7. No 1-2

"Who Owns the Past?: Aborigines as Captives of the Archives" Aboriginal History Vol 13. 1- 8.

The first part of the title of my paper is an obvious reference to the Australian Academy of Humanities Symposium, of that title which took place here in Canberra almost exactly five years ago. Papers given at that symposium were subsequently published under the editorship of Dr. Isabel McBryde in 1985. In reading through those papers I was struck by their generally philosophical approach to issues of ownership regarding what was considered to be "the past." I was disappointed that a more realistic analysis of what constitutes ownership and how it is effected in relation to the past of indigenous peoples was not given, although Professor John Mulvaney in his paper, "A Question of Values: Museum and Cultural Property", in quoting American historian, Professor W.T. Hagan, did sum up the situation pretty well. The second part of the title of my paper refers directly to the reality for Aboriginal people, a reality we share with the American Indians, of being "captives of the archives."

"Aboriginal arts in relation to multiculturalism'

"Postmodernism : a consideration of the appropriation of Aboriginal imagery : forum papers / [by] Henrietta Fourmile edited by Sue Cramer. Published: Brisbane : Institute of Modern Art, 1989.[7]

This collection of papers resulted from a forum entitled "Postmodernism: is it right to appropriate Aboriginal imagery?" held at Institute of Modern Art, Brisbane in June 1988

1990

"Possession is nine-tenths of the law: And don’t Aboriginal people know it" Bulletin of the Conference of Museum Anthropologists

"The Case for Independent but Complementary Aboriginal Cultural Institutions" Extending Parameters: Galleries and Communities

Trevor Nickolls : gondola dreaming and other dreams / Doug Hall & Henrietta Fourmile. Brisbane : Queensland College of Art Gallery, 1990? [8]

1992

The Need for an Independent National Inquiry into State Collections of Aboriginal and Torres Strait .. Aboriginal Law Bulletin, 1992

Press Release announcing that Wet Tropics World Heritage management is in serious danger of transgressing indigenous human rights for the sake of aesthetics, science and conservation, and that there is a conference on October 24 for the 18 000 rainforest Aborigines affected to send a clear message that rainforest Aborigines want full co-management of all Wet Tropics World Heritage Areas.

1993

19 June 1993 Cairns Post [9]

The Menmuny Museum, named after Menmuny of the Gungganydji people at Yarrabah, was opened by Vincent Schriever, Menmuny's great great grandson. Henrietta Fourmile is seeking return of cultural material to the Museum

Cultural management & tourism [videorecording] / presented by Henrietta Fourmile.See catalogue entry here

8 July 2008 :Speech to Cultural Tourism Awareness Workshop on Indigneous Cultural Tourism in Far North Queensland: 'Cultural Survival vs Cultural Prostitution'

16 September 2008, Wet Tropics World Heritage Bill is presented to Parliament, with discussion of preamble and amendments to legislation - following representations and work of Henrietta Marrie and others, as spokesperson for the Rainforest Aboriginal Network [see http://parlinfo.parliament.qld.gov.au/isysquery/33525472-e726-4528-8665-e075b2e7fdf9/1/doc/ here]

27 November 1993 - Representing Kunggandji/Yidinji at Julayinbul Conference on Intellectual and Cultural Property

1994

Submission : inquiry into Aboriginal and Torres Strait Islander Culture and Heritage / House of Representatives Standing Committee on Aboriginal and Torres Strait Islander Affairs, prepared for the Aboriginal and Torres Strait Islander Social Justice Commissioner, Michael Dodson ; submission prepared by Henrietta Fourmile [10]

Moscardo, G., Pearce, P.L., Birtles, A., Valentine, P., Fourmile, H., Burns, D., Young, M., & Haxton, P. (1994). Rainforest tourism: Research for Quality Tourism Management. Presented at the Annual Meeting of the CRC-TREM.

1995

4 September 1995 "Protecting Indigenous peoples and intellectual property rights"

An identification of problems and potential for future rainforest aboriginal cultural survival and self-determination in the wet tropics : report to the Wet Tropics Management Authority / eds., Henrietta Fourmile, Stephan Schnierer, Arthur Smith. Townsville [Qld.] : Centre for Aboriginal and Torres Strait Islander Participation Research and Development, James Cook University, [1995].

Making Things Work: Aboriginal and Torres Strait Islander Involvement in BioRegional Planning. Consultant's Report

"The politics of managing Aboriginal rock imagery" Management of Rock Art Imagery/ edited by Graeme Ward and Lucina Ward, Melbourne : Australian Rock Art Research Association, Occasional AURA Publication No.9, 1995, p.39-41

Critique of the site protection legislation in Queensland; argues for Aboriginal ownership of cultural assets and the representation of Aboriginal views in sites policy and management

"Aborigines and captives of the archives: a prison revisited " Archives in the tropics : proceedings of the Australian Society of Archivists Conference, Townsville, 9-11 May 1994, O'Connor,ACT: Australian Society of Archivists, [1995], p. 117-121

Author revisits earlier paper 'Who owns the past? - Aborigines as captives of the archives' 1988, and uses the Norman Tindale genealogy's held in the South Australian Museum as a case study.

"Dilemmas of Integrity and Knowledge:

Protocol in Aboriginal Research. Indigenous Research Ethics Conference 27-29 September 1995. Conference organised fby Centre for Aboriginal and Torres Strait Islander Participation, Research and development. James Cook University

1996

"Protecting indigenous intellectual property rights in biodiversity " Perspectives on indigenous peoples management of environment resources: Ecopolitics IX Conference papers and resolutions / Ecopolitics Conference, Casuarina : Northern Land Council, 1996, p. 37-42

Links intellectual property rights to the ownership of biological resources; argues for an extension of Aboriginal and Torres Strait Islander native title rights to the control of fauna and flora; relationships to land

"Copyrites: Reproducing Aboriginal Culture" ART Asia Pacific

"The Queensland heritage Act 1992 and the Cultural Record (Landscapes Queensland and Queensland Estate) Act 1987 (Qld) :blegislative discrimination in the protection of Indigenous cultural heritage Australian Indigenous Law Reporter, Vol. 1, no. 4 (1996), p. 507-529

Highlights discrepancies which exist between legislation governing Indigenous and non-Indigenous heritage protection in Queensland; racial discrimination; ministerial powers greater for Indigenous heritage; only non-Indigenous sites protected on private property

"Aboriginal identity and tourism : a changing relationship" Tempus, 1996; v. 5 p. [109]-113

The art and tourism industries as mediums for the representation of Aboriginal identity; development of commercial and collectable Aboriginal art - use of traditional design; challenges of the tourist industry; exhibitions and galleries

"The law of the land : whose law, whose land" Tempus, 1996; v. 5 p. [45]-50

Definition and history of colonialism with reference to land title legislation in Queensland - Deed of Grant in Trust lands (DOGIT); also discusses The Cultural Record (Landscapes Queensland and Queensland Estate) Act

"Indigenous community involvement in the management of the Cairns area marine parks, Cairns Section of the Great Barrier Reef Marine Park." Indigenous community involvement in the management of the Cairns area marine parks, Cairns Section of the Great Barrier Reef Marine Park.

1997

Since 1997 (with a short break) she has been the United Nations Environment Programme Secretariat Programme Officer responsible for Article 8(j) of the of the Convention [on Biological Diversity]. In this capacity she was responsible for supporting Parties to the Convention in their initiatives to respect, maintain and preserve the traditional biodiversity-related knowledge of indigenous peoples and local communities, promote its wider application with the approval of its holders, and ensure the equitable sharing of benefits arising from the use of their knowledge. (see [11] )

1998

Review of Aboriginal involvement in Management of Wet Tropics acknowledged Henrietta Marrie's contribution & makes reference to her reports etc

Using prior informed consent procedures under the convention on Biological Diversity to protect Indigenous traditional ecological knowledge and natural resource rights Indigenous Law Bulletin. Nov. 1998; Vol 4, no. 14-17

Reviews some of the international legislative developments following ratification of the Convention on Biological Diversity; many overseas legislative responses (for example, the Philippines, Costa Rica, Thailand and the Andean Pact countries, The Organisation for African Unity) require that bioprospectors obtain the prior informed consent (PIC) of the relevant Indigenous community; discusses Australia's legislative response in The Environment Protection and Biodiversity Conservation Bill 1998 and how there might be Indigenous input to the access regimes developed by the Commonwealth and states

1999

Our culture our future : review / prepared by Henrietta Fourmile-Marrie. Nedlands, WA : Centre for Indigenous History & the Arts, University of Western Australia, 1999.[12]

In March, Senator Woodley of the Australian Democrats refers to, and relies upon article Henrietta Marrie has written, identifying 6 areas in which Aboriginal heritage management differs from non-Aboriginal heritage management .. the difference consituting Racial Discrimination .. to be addressed in newer, better heritage legislation. See here

17 June 1999 Henrietta speaks to 10 years world heritage listing celebration .. as reported by Member, Dr Leslie Clerk here

Last Saturday at the Cairns Convention Centre,the Wet Tropics Management Authority celebrated the 10-year anniversary of the listing of the Wet Tropics World Heritage area. .. The celebrations were initiated by an address from representatives of the traditional owners, Henrietta Fourmile and Vince Mundraby, and a stunning performance from the Pamagirra dancers from Kuranda. Other speakers included the Federal Environment Minister, Robert Hill

"The biota and indigenous people" SCHOLARSHIP, INTELLECTUAL OWNERSHIP AND THE LAW Canberra, 15–16 July 1999 [13] See also

Associate Professor Henrietta Fourmile teaches in the Centre for Indigenous History and the Arts at the University of Western Australia. Before that, she worked in Montreal with the United Nations Secretariat for the Convention on Biological Diversity. She comes from Yarrabah, near Cairns.

At least 600 million people identify as indigenous peoples and constitute much of the planet’s cultural diversity. If we include communities who have resisted the adoption of Western-derived practices of agriculture, forestry, animal husbandry and fishing, we are referring to the large majority of the world’s rural and coastal non-urban populations in Africa, Asia and Central America – between 1.5 and 2 billion people. These communities are the principal custodians and users of the world’s biodiversity, particularly that associated with our food and medicines.

The value of indigenous knowledge of traditionally used species has long been known. It has been used to increase the efficiency of screening plants for medicinal properties. The drugs atropine, codeine, morphine and quinine owe their origins to indigenous usage. Over 30 000 species of medicinal plants provide health care to an estimated 80 per cent of the world’s inhabitants.

The biological diversity on which the world’s food and medicines depend cannot be conserved without cultural diversity. Yet cultural diversity is threatened on an unprecedented scale. If language extinction is a measure of the loss of cultural diversity, half the world’s languages will disappear within a century.

Commercial interests seek free access to the knowledge of indigenous communities, which they consider to be in the public domain, and then modify the knowledge superficially and transfer it to the private domain of intellectual property rights. This is particularly the case in regard to the patenting of life forms and the recognition of plant breeders’ rights. This knowledge is communally owned by indigenous people but it cannot be protected by Western patent laws.

The Convention on Biological Diversity acknowledges traditional ecological knowledge and the customary use of resources. Acknowledgment is needed through the existing intellectual property regime or by setting up a new regime.

A number of options for the protection of indigenous knowledge are being considered. One is to require the prior informed consent of indigenous communities before bioprospecting contracts are issued. Another is to require the disclosure of the country or community of origin of knowledge or biological samples in patent applications; this could stop the issue of a patent.

Other options include:

national governments that implement laws to protect indigenous intellectual property legal systems that recognise traditional resource rights industry codes of ethical conduct biodiversity agreements sharing benefits between bioprospectors and indigenous communities the use of existing laws dealing with cultural heritage, land tenure, nature conservation, economic development or community governance the accommodation of customary law within national legal frameworks and its use to govern access to traditional knowledge and resources.

Indigenous communities may also use the common law as a source of remedy for unconscionable behaviour, unjust enrichment, breach of confidentiality, passing off and unfair competition.

International treaties, such as the Convention on the Elimination of All Forms of Racial Discrimination and the World Trade Organisation’s TRIPs Agreement, could also be used to protect traditional knowledge

"Dangers in selling indigenous knowledge"

A Western Australian academic has called for laws to protect indigenous culture from being ripped off by the developing 'intellectual property' industry.

Speaking at a National Academy Forum symposium held in Canberra last week, social researcher Associate Professor Fourmile of the University of Western Australia said that indigenous cultures were subject to new "corporate exploitation" where age-old knowledge and traditions were being traded as private property.

The symposium heard that buying and selling intellectual property (IP) - an invention, original design or the practical application of an idea - was a growing industry, but ownership of IP was often ambiguous, subject to interpretation, or even ignored.

"Typically, researchers visit indigenous communities, collect traditional ecological knowledge, and acquire copyright protection," said Associate Professor Fourmile. She said companies then patented the products, processes and ideas based on the collected knowledge with little return to the community involved.

She said that Western-derived IP rights were "inadequate" and needed to be reviewed to ensure protection of the IP and cultural heritage of indigenous Australians.

"Advances in gene and biotechnology are now seen to have real and potentially great economic value in programs of national development," said Associate Professor Fourmile.

She referred to the recently publicised Icelandic Parliamentary approval for the sale of the national health sector database, along with genealogical and genetic data. The sale of the exclusive rights to research and develop the potential of that culture's gene pool evoked fierce national and international criticism.

Associate Professor Fourmile also expressed concern that the influence of corporate dollars may damage the integrity of scientific research - citing non-disclosure clauses which inhibit publication of specific research findings as an example of the tension between research ethics and the corporate imperative for profit.

Also speaking at the symposium was screenwriter Ian David who questioned the "mania for owning the precious commodity of information" and wondered about the increasing tendency for information to become a "user pays system".

He said that traditionally, ownership involved more tangible entities such as land or peoples, but now the property of the mind or intellect now dominated the market.

"If we have to pay, will there be sufficient legislation to maintain the boundaries between the interests of the public, private citizen and the corporate world?," he said.

"Bushtucker: Some food for thought". Artlink, 1999 [14]

In an important essay on the patenting of Indigenous knowledge Henrietta Fourmile-Marrie describes how indigenous people can reverse the exploitation of charlatan 'bush tucker' men and women by taking legal ownership of knowledge and leading an industry worth millions of dollars

"13 Indigenous peoples, the conservation of traditional ecological knowledge, and global governance" in Global Ethics and Environment

"The Indigenous knowledge industry"

Explores three areas where there is a need for protection of Indigenous intellectual property - arts, social social sciences and biological sciences; looks at misappropriation of Indigenous images; In fields of biodiversity and biology, intellectual property protection of traditional knowledge is essential; compensation also needs to be assured

"Intellectual ownership, the Biota and Indigenous peoples : conference version"

Discusses indigineous communities and peoples as custodians and users of the world's biodiversity; the value of indigenous knowledge and options for protecting it; threats to traditional ecological knowledge systems from advances in gene and bio-technology

2000

"Respecting our knowledge: national research institutions and their obligations to Indigenous and local communities under article 8 (J) and related provisions of The Convention on Biological Diversity " Humanities Research no.1. Pg 41-53

Examination of the recognition of Indigenous interests in the Convention on Biological Diversity; discussion and summary of relevant Articles; extent of Indigenous interests associated with the research of the co-operative research centres examined in the output of the Co-operative Research Centre for Ecologically Sustainable Development of the Great Barrier Reef; argues for greater Indigenous representation

"Developing a regime to protect indigenous traditional biodiversity-related knowledge" Balayi Vol.1, no.1. p.163-182

Discusses the need for Indigenous knowledge to the incorporated into Intellectual Property Rights; concentrates on three issues - prior informed consent requirements, biodiversity contracts and the use of Native Title for intellectual property protection

"The Convention on Biological Diversity and Indigenous people : information concerning the implementation of decisions of the Conference of the Parties under the Convention on Biological Diversity " prepared by Henrietta Fourmile-Marrie and Glen Kelly. Centre for Indigenous History & the Arts, University of WA, 2000

UNCTAD Expert Meeting on Systems and National Experiences for Protecting Traditional Knowledge, Innovations and Practices. Geneva, 30 October 2000

Ms. Henrietta Marrie, Secretariat of the Convention on Biological Diversity "Note by the Executive Secretary of the Secretariat of the Convention on Biological Diversity"

2001

Materials written for WIPO by Graham Dutfield and

Henrietta Marrie on Intellectual Property and Traditional Knowledge Chapter 7 of Intellectual Property, A Power Tool for Economic Growth

2002

Cultural Heritage and Sacred Sites: World Heritage from an Indigenous Perspective" 15 May 2002 - New York University

Australian democrats Senator, Aden Ridgeway, noted and acknowledged Henrietta Marrie's significant contribution in the area of traditional ecological knowledge, in his December 2002 parliamentary speech on Cwlth plant breeders rights legislation here as follows:

I want to focus on amendments that relate to the cultural and intellectual property rights of Aboriginal people and Torres Strait Islanders and to acknowledge for the record the expert input we have had from people working in the field, particularly at the national and international levels. I want to make special mention of Henrietta Fourmile-Marrie, an Aboriginal woman who works with the Conference of Parties to the Convention on Biological Diversity and who has written extensively on Indigenous property rights, and Ms Terri Janke and Mr Michael Davis.

2003

Marcia Langton et al thank Henrietta Marrie and her 'team' for her assistance with a report for the Biodiversity Convention entitled Traditional Lifestyles and Biodiversity Use - Regional Report: Australia, Asia & the Middle East

ANNOUNCEMENT:THE CHRISTENSEN FUND NAMES THEIR PROGRAM OFFICER TEAM

The Christensen Fund (T.C.F.) of California is delighted to announce the appointment of its new Program Officer team, responsible for developing this foundation’s new grant making around the interface of arts and culture and environment through a bio-cultural diversity perspective in support of local resilience and international understanding. Each Program Officer will play the lead role in one of the following four regions of the world that T.C.F. has prioritized: The Greater American Southwest (Colorado Plateau, Sonora and the Sierra Tarahumara); Turkey, Iran & Central Asia; The African Rift Valley (focus on southwest Ethiopia); and Aboriginal Northern Australia

& Melanesia.

2004

Centre for Indigenous Knowledge and Biodiversity's "Indigenous Knowledge and Bioprospecting" Conference, April 21-24, 2004 Macquarie University, Sydney Australia. See also [15]

Genetic resources, benefit sharing and the protection of traditional knowledge: towards a set of principles: Towards a National Strategy for Intellectual Property and the Protection AIATSIS Conference Canberra 22–25 November 2004

[http://www.reef.crc.org.au/about/events/HealthyCountryHealthyReef2004.pdf DAY THREE – THURSDAY 25 NOVEMBER 2004 Community Forum TROPICAL FUTURES - Where To From HereHealthy Country, Healthy Reef Joint Conference. Rainforest and Reef CRC Joint Conference.

2005

100 years - Cairns Library unveiling King Yeninie portrait - recorded in Australian Library News, December edition Accessed 5 March 2009

To commemorate 100 years since Ye-i-nie was given the Kings Plate by the Queensland Government in 1905 city leaders joined descendants of the prominent tribal leader to unveil his portrait.

Great-granddaughter Henrietta Marrie said the day was a momentous occasion for all Ye-i-nie’s family and the several hundred Yidinji people who remained in the city ..“If it wasn’t for him we wouldn't be here,” Ms Marrie said.

The Dreaming - Australia's International Indigenous Festival 10 - 13 June 2005, Woodford QLD .. [16]

Yindinji man Trevor Fourmile's dance troupe Yindinji Malaway is continuing the tradition of the North Queensland region and the community of Yarrabah. Shields representing each of their eight clans and rainforest peoples are significant to their dance. Each ochre design has a very significant meaning associated with totems or inspired by creation stories. The Shield Gallery allows you to have a close look at these amazing shields.

The Dreaming program includes a series of forums and talks that tackle major issues facing Indigenous and non Indigenous people in Australia. Some of Australia's leading writers, poets, community leaders,directors, visual artists and custodians will speak and discuss these issues, helping others see a different perspective on some subjects.

The Dreaming is pleased to welcome (Senator) Aden Ridgeway, Albert Holt, Denise Bolduc, Alexis Wright, Djon Mundine, Fiona Doyle, Donny Woolagoodja, Fiona Foley, Gary Lee, Henrietta Marrie, Ursula Raymond, Herb Wharton, Jackie Huggins AM, Jim Everett, Jim South, Karen Dorante, Lisa Bellear, Lydia Miller, Makerita Urale, Noel Tovey, Mick Dodson,Richard Bell and Sam Watson

2006

Speaker for Global EcoDesign Dialogues [17]

Sharing Knowledge: A Workshop on Climate Change Impacts and Adaptation Strategies for Northern Australian Indigenous Communities[18]

16-18 November 2006, Bangkok, Thailand Henrietta Marrie is a presenter at the WINGS (Worldwide Intiative Grantmakers Support) Forum 2006 meeting .. [19]

2007

FRIDAY 8 JUNE NATIVE TITLE CONFERENCE – public program

International Experts Meeting Indigenous Knowledge and Changing Environments

"The Christensen Fund's 'bottom-up' approach to grantmaking in northern Australia Henrietta Marrie, Program Officer for North Australia and Melanesia." Australian Philanthropy - Issue 64: Indigenous Philanthropy

Data from QUT's Centre for Philanthropy and Nonprofit Studies suggests that "business and private philanthropists ... do not venture into this funding [of Indigenous issues] because they believe they lack the expertise and knowledge to grant well to this complex sector and some labour under misconceptions about working with Indigenous causes." How can we open up the lines of communication between Indigenous communities and philanthropic funders, and what approaches have been found that really make a difference? In this, the fortieth anniversary year of the 1967 referendum which saw Indigenous Australians acknowledged as citizens, we ask Indigenous leaders for their views on working with the philanthropy sector, and we offer an inspiring collection of stories about ideas and interventions that have worked to reduce disadvantage and increase life opportunities for Indigenous people.[20]

Contributor, as Co-Chair, to Philanthropy Australia’sfirst Affinity Group: Finding a common pathtowards Reconciliation. October 2007

7 August 2007 (International Day for the world's indigenous peoples) launch of James Cook University's Centre for Sustainable Indigenous Communities, to assist future 'cultural' survival of local Aborignal groups .. also present at & promoting United Nations University Traditional Knowledge Centre. See here

2008

"Indigenous Soveriegnty Rights: International Law and the Protection of Traditional Ecological Knowledge" in Aileen Moreton-Robinson (Ed) Sovereign Subjects: Indigenous Sovereignty Matters. Allen & Unwin, ISBN 1741147247, 9781741147247 [21]

Henrietta Marrie’s chapter, ‘Indigenous Sovereignty Rights: International Law and the Protection of Traditional Ecological Knowledges’, approaches sovereignty from the global perspective of 600 million Indigenous people in 70 different countries in which linguistic and cultural diversity is most developed, and traditional

ecological knowledge is most threatened by nation-states which encompass them and by the practices of global corporations. She argues that effective national and international legal instruments are required if traditional ecological knowledges about sources of human and environmental sustenance and healing are to be recorded, propagated and developed in ways that recognize the sovereign rights of their living holders.[22]

[http://tkbulletin.files.wordpress.com/2008/04/expert-group-meeting-report-final.doc Participant INTERNATIONAL EXPERT GROUP MEETING ON INDIGENOUS PEOPLES AND CLIMATE CHANGE DARWIN, AUSTRALIA

APRIL 2-4, 2008 ]

Article and picture in the Cairns Post "Forest tribal values backed"

WET Tropics Aborigines fighting for world recognition of their culture have won the support of Federal Heritage and Environment Minister Peter Garrett.

Indigenous values of 18 Wet Tropics rainforest tribes from Townsville to Cooktown were priority-listed by Mr Garrett for inclusion on the National Heritage List, the first step towards the World Heritage list.

Yidinji traditional owner Henrietta Marrie, who chairs the Wet Tropics cultural heritage intellectual property committee, said rainforest tribes had been fighting for cultural recognition since the area was World Heritage-listed in the 1980s.

"It is only now that there’s been a breakthrough," Ms Marrie said

"The UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage and the Protection and Maintenance of the Intangible cultural Heritage of Indigenous Peoples" in Intangible Heritage (Key Issues in Cultural Heritage)[23] Routledge ISBN-10: 0415473969

ISBN-13: 978-0415473965

This volume examines the implications and consequences of the idea of 'intangible heritage' to current international academic and policy debates about the meaning and nature of cultural heritage and the management processes developed to protect it. It provides an accessible account of the different ways in which intangible cultural heritage has been defined and managed in both national and international contexts, and aims to facilitate international debate about the meaning, nature and value of not only intangible cultural heritage, but heritage more generally."Intangible Heritage" fills a significant gap in the heritage literature available and represents a significant cross section of ideas and practices associated with intangible cultural heritage.

Bruceanthro (talk) 21:59, 12 October 2008 (UTC)

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