“Wilderness was the basic ingredient of American culture. From the raw materials of the physical wilderness, Americans built a civilization. With the idea of wilderness they sought to give their civilization identity and meaning.” – Roderick Nash, Wilderness and the American Mind
Since the advent of the wilderness preservation movement in nineteenth-century America, protecting wild places has meant more than simply protecting pristine ecosystems. Despite the priceless value our world’s rapidly diminishing untouched landscapes hold for biodiversity conservation, wilderness preservation has first and foremost been a cultural mission.
Roderick Nash described wilderness not as a type of ecosystem but as a “state of mind.” Investigating this mindset reveals much about our reasons for protecting nature and what nature means to our society. The people of New Zealand decided very early on that its natural landscapes were worth protecting, especially its most wild and remote places. Wilderness areas are now considered a “defining characteristic” of New Zealand, with many citizens feeling a sense of “pride” and “identity” with these wild areas.
Wild nature, as opposed to pastoral or modified landscapes, provides many people a source of connection to the natural world that transcends typical nature amenity values. People who visit wilderness areas report experiences of the sublime, of incredible beauty, of solitude and personal growth, of the unrivalled rewards of physical challenge and overcoming risk, and of a connection with nature that is no less than spiritual. But while wild places are by definition areas with as little human modification as possible, their preservation and meaning in society are entirely human.
University of Lincoln researcher Kerry Wray wrote their doctoral thesis on the meaning behind New Zealander’s relationship with wilderness. Kerry identified how differences in wilderness valuation say much about the country’s human-nature relationship and its internal conflicts. Wray’s thesis covers how reasons for conserving nature can come from our desire for a life of meaning and connection and how this desire can direct the course of an entire nation.
Nations, as well as individuals, look to their landscapes for identity. Where we come from often says much about who we are. New Zealand became one of the first countries in the world to establish national parks, starting in 1892. The government enacted legislation that officially recognised national parks as “areas of New Zealand that contain scenery of such distinctive quality, ecological systems or natural features so beautiful, unique, or scientifically important that their preservation is in the national interest.” They saw them as so valuable and essential to the essence of the country’s identity that they should also be preserved in “perpetuity.”
As the country set out to preserve its landscapes it did so in a way that reflected the collective personality of the nation’s citizens. The colonial inhabitants of this land saw themselves as pioneers and explorers. As the country transitioned from colony to statehood, it looked for ways to distinguish itself. It looked towards its unpeopled valleys, deep fjords, and soaring peaks.
Vast swathes of wild New Zealand were and remain unlike any environment in Europe and the people that explored them saw themselves as likewise distinct. The country aimed to preserve areas for backcountry tramping and hunting, celebrating their cultural love of adventure, self-sufficiency, and exploration. And so, with a provision in the 1952 National Parks Act for remote places, the country became one of the earliest adopters of the wilderness preservation movement in the world, setting aside immense areas with policies more strict than any other country.
There are now 6 designated wilderness areas in the country, with many more remote areas that are effectively managed as wilderness. Wilderness in New Zealand is now, mainly under the 1985 Wilderness Policy, legally considered a place undisturbed by humanity, free from infrastructure including the most basic of modifications, such as huts, bridges, signs, and even tracks.
Wilderness preservation polices have now spread around the world, with leading international conservation organizations emphasising their immense ecological and cultural value, such as the European Commission’s issue of wilderness management guidelines, definitions, and calls for further preservation. The International Union for Conservation of Nature has created a global classification and management guidelines system for wilderness areas. There are also non-profits with storied conservation legacies, such as the Wild Foundation and Wilderness International. It was largely due to the inspired efforts of the Federated Mountain Clubs‘ love of remote back-country experiences that New Zealand wilderness now ranks among the most wild and protected in the world.
The wilderness area of Fiordland National Park, now a World Heritage Area, is the largest and most representative of the country’s wild nature. It was here in 1773 that Captain Cook moored when plotting New Zealand on the world map. It was here in Fiordland that advancements in species conservation were made as early as the nineteenth century with the protection of entire off-shore islands and the conservation efforts of some of the world’s rarest birds, such as the kākāpō and takahē.
In Fiordland, the ethos of wilderness preservation has led to the protection of the largest expanse of native forest in the country. For trampers, it is the most remote one can get on the mainland. However, it is also home to three of the nation’s Great Walks and a national park attracting nearly 1 million visitors a year.
“Fiordland National Park represents a legacy of every New Zealander, for every park visitor; a cherished corner of the world where mountains and valleys compete with each other for room, where scale is almost beyond comprehension, rainfall is measured in metres, and scenery encompasses the broadest width of emotions. It is a place of solitude, of retreat, of quiet rejuvenation… Welcome to Fiordland, land of the last retreat” – Department of Lands & Survey 1986
The increasing demand for access to wilderness areas and their peripheries is not only putting pressure on these fragile ecosystems but on users’ values as well. For one person, the Fiordland wilderness means the Milford Highway and they may bemoan the lack of tracks that enter into deeper sections of the park. While for others, wilderness is not reached until hiking several days away from the Park into untracked valleys and may picket propositions to improve trails and build huts. How the Crown decides to manage these conflicting user expectations can direct the course of nature conservation in New Zealand as a whole, a country with more ecotourists and backcountry users every year.
Which values will be prioritised? What interpretation of wilderness will be used in future? And, is the idea of wilderness always appropriate? Can it be harmful?
With over a third of the country set aside for conservation and with one of the most extensive and strictly defined wilderness preservation systems in the world, New Zealand is a model case study in the phenomenon of wilderness preservation. But it is a phenomenon that is only beginning to come to terms with its colonial heritage.
That word, wilderness, as well as its connotation, do not translate well out its Germanic language roots. Many people and cultures around the world have differing conceptions and values of wild places. And the Europeans who pioneered the idea paid little attention to human-nature relationships already present in these allegedly pristine or “Edenic” places.
Indigenous peoples were the first to suffer from modern conservation strategies. Not only were they displaced from their lands but their heritage and legacy were ignored or erased. For example, nearly all wilderness areas in the United States were inhabited by native peoples before being designated. The European-American cultural idea of civilization vs wild nature imposed itself atop hundreds of years of indigenous peoples’ heritage with these ‘wild’ places. Wilderness preservation has led to the degradation of global indigenous heritage and even overt oppression.
Countries around the world are now reassessing their relationship with nature conservation, including New Zealand. The future of Fiordland National Park, with its 800-900 year history of Māori inhabitation, has complex and competing human-nature relationships to be considered. Certain conservation lands throughout the country are now being reclaimed by iwi. Concessions are being made to allow customary use of natural resources across Crown Land. Wilderness areas are now being criticised for concealing indigenous heritage and restricting rights.
The wilderness landscape of New Zealand played a large role in the creation of a national identity and a conservation agenda post-independence. Now again the idea of wilderness will play a role in how the country decides to manage its conservation lands and for whom.
Nature conservation in New Zealand means more than saving the endangered birds. It has to do with culture, the quest for identity and beauty, and now, also, justice. There are many definitions of wilderness but all of them speak of a place somehow both lacking in humanity and a place to be sought, a wasteland and a wellspring of emotion, somewhere unmarked by human hands yet telling of our passions.
Kerry’s work is a landmark piece in the academic discussion of New Zealand wilderness management. The many intangible values of wilderness and its environmental justice issues make it a complex idea to study or even casually talk about. Yet, Kerry’s endeavor describes why wilderness values are so important and demonstrates that it is possible to study them and produce substantive ideas for addressing its many complex problems.
William Cronon’s famous critique of wilderness preservation called wilderness a “monument to the nation’s past.” The mounting challenges to conservation lands press our eyes forward. How we decide to value our world’s diminishing wilderness speaks to how we will value nature all together and what the future landscape of this country will look like.
This article was prepared by Master of International Nature Conservation student Henry Luedtke as part of the ECOL608 Research Methods in Ecology course.
