Uluru

Uluṟu, also known as Ayers Rock, is a large sandstone rock formation located in the Northern Territory of central Australia. It is found in the Uluṟu - Kata Tjuṯa National Park, 335 km (208 mi) southwest of Alice Springs, 450 km (280 mi) by road. Uluṟu is sacred to the Pitjantjatjara and Yankunytjatjara, the Aboriginal people of the area. It has many springs, waterholes, rock caves and ancient paintings. Uluṟu is listed as a World Heritage Site for its natural and man-made attributes.

Panoramic view of sunset at Uluṟu.

Name

The local Pitjantjatjara people call the landmark Uluṟu (IPA: /uluɻu/). This word has no other meaning in Pitjantjatjara, but it is a local family name. The underlined ṟ in Uluṟu is a retroflex approximant, as used by some American English speakers.

In October 1872 the explorer Ernest Giles was the first non-indigenous person to sight the rock formation. He saw it from a considerable distance, and was prevented by Lake Amadeus from approaching closer. He described it as "the remarkable pebble". On 19 July 1873, the surveyor William Gosse visited the rock and named it Ayers Rock in honour of the then-Chief Secretary of South Australia, Sir Henry Ayers. The Aboriginal name was first recorded by the Wills expedition in 1903. Since then, both names have been used, although Ayers Rock was the most common name used by outsiders until recently.

In 1993, a dual naming policy was adopted that allowed official names that consist of both the traditional Aboriginal name and the English name. On 15 December 1993, it was renamed "Ayers Rock/Uluṟu" and became the first officially dual named feature in the Northern Territory. The order of the dual names was officially reversed to "Uluṟu/Ayers Rock" on 6 November 2002 following a request from the Regional Tourism Association in Alice Springs.

Description

Uluṟu at sunset.

Uluṟu is Australia's most recognisable natural icon. The world-renowned sandstone formation stands 348 m (1,142 ft) high [863 m (2,831 ft) above sea level] with most of its bulk below the ground, and measures 9.4 km (5.8 mi) in circumference. Both Uluṟu and Kata Tjuṯa have great cultural significance for the Aṉangu Traditional landowners, who lead walking tours to inform visitors about the local flora and fauna, bush foods and the Aboriginal dreamtime stories of the area.

Uluṟu is notable for appearing to change colour as the different light strikes it at different times of the day and year, with sunset a particularly remarkable sight when it briefly glows red. Although rainfall is uncommon in this semiarid area, during wet periods the rock acquires a silvery-grey colour, with streaks of black algae forming on the areas that serve as channels for water flow.

Kata Tjuṯa, also called Mount Olga or The Olgas owing to its peculiar formation, is another rock formation about 25 km (16 mi) from Uluṟu. Special viewing areas with road access and parking have been constructed to give tourists the best views of both sites at dawn and dusk.

Nature

Geology

Uluṟu rock formations.

Uluṟu is an inselberg, literally "island mountain", an isolated remnant left after the slow erosion of an original mountain range. Uluṟu is also often referred to as a monolith, although this is a somewhat ambiguous term because of its multiple meanings, and thus a word generally avoided by geologists. The remarkable feature of Uluṟu is its homogeneity and lack of jointing and parting at bedding surfaces, leading to the lack of development of scree slopes and soil. These characteristics led to its survival, while the surrounding rocks were eroded.

Uluṟu is composed of coarse grained sandstone, specifically a type of sandstone referred to as arkose because it contains an abundance of feldspar. It also contains a significant quantity of quartz, other silicate minerals and rock fragments. The minerals present are in similar proportions to that found in granite, which makes up much of the ranges to the south. When fresh, the rock has a grey colour, but weathering of iron-bearing minerals by the process of oxidation gives the outer surface layer of rock a red-brown rusty colour.

For the purpose of mapping and describing the geological history of the area, geologists refer to the rock strata making up Uluṟu as the Mutitjulu Arkose, and it is one of many sedimentary formations filling the Amadeus Basin. The Mutitjulu Arkose is believed to be of about the same age as the conglomerate at Kata Tjuṯa, and to have a similar origin despite the rock type being different, but it is younger and unrelated to the rocks exposed to the east at Mount Connor. The strata at Uluṟu are nearly vertical, dipping to the southwest at 85°, and have an exposed thickness of at least 2,400 m (7,900 ft). The strata dip below the surrounding plain and no doubt extend well beyond Uluṟu in the subsurface, but the extent is not known. The rock was originally sand, deposited as part of an extensive alluvial fan that extended out from the ancestors of the Musgrave, Mann and Petermann Ranges to the south and west, but separate from a nearby fan that deposited the sand, pebbles and cobbles that now make up Kata Tjuṯa. The similar mineral composition of the Mutitjulu Arkose and the granite ranges to the south is now explained. The ancestors of the ranges to the south were once much larger that the eroded remnants we see today. They were thrust up during a mountain building episode referred to as the Petermann Orogeny that took place in late Neoproterozoic to early Cambrian times (550-530 Ma), and thus the Mutitjulu Arkose is believed to have been deposited at about the same time. The layers of sand were nearly horizontal when deposited, but were later tilted to their near vertical position during a later episode of mountain building, possibly the Alice Springs Orogeny of Paleozoic age (400-300 Ma).

Fauna and flora

While the Central Australian environment may at first seem stark - a barren landscape supporting spectacular rock formations - closer inspection reveals it as a complex ecosystem, full of life. Plant and animal life have adapted to the area's extreme conditions and it subsequently supports some of the most unique flora and fauna on the planet.

Black-flanked Rock-wallaby (Petrogale lateralis).

Historically, 46 species of native mammals are known to have been living in the Uluṟu region; according to recent surveys there are currently 21. Aṉangu acknowledge that a decrease in the number has implications for the condition and health of the landscape. Moves are supported for the reintroduction of locally extinct animals such as Malleefowl, Common Brushtail Possum, Rufous Hare-wallaby or Mala, Bilby, Burrowing Bettong and the Black-flanked Rock-wallaby.

The Mulgara, the only mammal listed as vulnerable, is mostly restricted to the transitional sandplain area, a narrow band of country that stretches from the vicinity of Uluṟu to the Northern boundary of the park and into Ayers Rock Resort. This very important area also contains the marsupial mole, Woma Python or kuniya, and Great Desert Skink.

The bat population of the park comprises at least seven species that depend on day roosting sites within caves and crevices of Uluṟu and Kata Tjuṯa. Most of the bats forage for aerial prey within an airspace extending only 100 m (330 ft) or so from the rock face. The park has a very rich reptile fauna of high conservation significance with 73 species having been reliably recorded. Four species of frog are abundant at the base of Uluṟu and Kata Tjuṯa following summer rains. The Great Desert Skink is listed as vulnerable.

Aṉangu continue to hunt and gather animal species in remote areas of the park and on angu land elsewhere. Hunting is largely confined to the Red Kangaroo, Australian Bustard, Emu and lizards such as the Sand Goanna and Perentie.

The pressures exerted by introduced predators and herbivores on the original mammalian fauna of Central Australia were a major factor in the extinction of about 40% of the native species. Of the 27 mammal species found in the park, six are introduced: the house mouse, camel, fox, cat, dog and rabbit. These species are distributed throughout the park but their densities are greatest in the rich water run-off areas of Uluṟu and Kata Tjuṯa.

Trees at the base of Uluṟu.

Uluṟu - Kata Tjuṯa National Park flora represents a large portion of plants found in Central Australia. A number of these species are considered rare and restricted in the park or the immediate region. There are many rare and endemic plants at Uluṟu and Kata Tjuṯa. A number of other species, while found elsewhere in Central Australia, may be endangered within the park.

The desert flora have adapted to the harsh conditions. The growth and reproduction of plant communities rely on irregular rainfall. Some plants are able to survive fire and some are dependent on it to reproduce. Plants are an important part of Tjukurpa, and there are ceremonies for each of the major plant foods. Many plants are associated with ancestral beings. Collection of plant foods remains a culturally important activity, reinforcing traditional links with country and Tjukurpa.

Flora in Uluṟu - Kata Tjuṯa National Park can be broken into the following categories:

• Punu – trees
• Puti – shrubs
• Tjulpun-tjulpunpa – flowers
• Ukiri - grasses

Trees such as the Mulga and Centralian Bloodwood are used to make tools such as spearheads, boomerangs and bowls. The red sap of the bloodwood is used as a disinfectant and an inhalant for coughs and colds.

There are several rare and endangered species in the park. Most of them, like Adder's Tongue ferns, are restricted to the moist areas at the base of the formation, which are areas of high visitor use and subject to erosion.

Since the first Europeans arrived, 34 exotic plant species have been recorded in the park, representing about 6.4% of the total park flora. Some, such as perennial buffel grass (Cenchrus ciliaris), were introduced to rehabilitate areas damaged by erosion. It is the most threatening weed in the park and has spread to invade water- and nutrient-rich drainage lines. Where infestation is dense, it prevents the growth of native grasses - a source of food for animals and humans. A few others, such as burrgrass, were brought in accidentally, carried on cars and people.

Climate and seasons

Bush tucker from the area of Alice Springs Desert Park.

The park receives an average rainfall of 307.7 mm (12.1 in) per year, and average temperatures are 37.8 °C (100.0 °F) in the summer and 4.7 °C (40.5 °F) in the winter. Temperature extremes in the park have been recorded at 45 °C (113 °F) during the summer and −5 °C (23 °F) during winter nights. UV levels are extreme most days, averaging between 11 and 15.

Local Aboriginal people recognise five seasons:

1. Piriyakutu (August/September) - Animals breed and food plants flower
2. Mai Wiyaringkupai (November/December) - The hot season when food becomes scarce
3. Itjanu (January/February/March) - Sporadic storms can roll in suddenly
4. Wanitjunkupai (April/May) - Cooler weather
5. Wari (June/July) - Cold season bringing morning frosts

History

Aerial photo of Uluṟu.

The beginning of human settlement in the Uluṟu region has not been determined, but archaeological findings to the east and west indicate a date more than 10,000 years ago. Europeans first arrived in the Australian Western Desert in the 1870s. Uluṟu and Kata Tjuṯa were first mapped by Europeans in 1872 during the expeditionary period made possible by the construction of the Australian Overland Telegraph Line. In separate expeditions, Ernest Giles and William Gosse were the first European explorers to this area.

While exploring the area in 1872, Giles sighted Kata Tjuṯa from a location near Kings Canyon and called it Mount Olga, while the following year Gosse observed Uluṟu and named it Ayers Rock. Further explorations followed with the aim of establishing the possibilities of the area for pastoralism. In the late 1800s, pastoralists attempted to establish themselves in areas adjoining the Southwestern/Petermann Reserve and interaction between Aṉangu and white people became more frequent and more violent. Due to the effects of grazing and drought, bush food stores became depleted. Competition for these resources created conflict between the two groups, resulting in more frequent police patrols. Later, during the depression in the 1930s, Aṉangu became involved in dingo scalping with 'doggers' who introduced Aṉangu to European foods and ways.

Between 1918 and 1921, large adjoining areas of South Australia, Western Australia and Northern Territory were declared as Aboriginal reserves, sanctuaries for nomadic people who had virtually no contact with European settlers. In 1920, part of Uluṟu - Kata Tjuṯa National Park was declared an Aboriginal Reserve (commonly known as the South-Western or Petermann Reserve) by the Australian government under the Aboriginals Ordinance.

The first tourists visited the Uluṟu area in 1936. From the 1940s, the two main reasons for permanent and substantial European settlement in the area were Aboriginal welfare policy and the promotion of tourism at Uluṟu. In 1948, the first vehicular track to Uluṟu was constructed, responding to increased tourism interest in the region. Tour bus services began in the early 1950s, and in 1958, the area that is now the Uluṟu - Kata Tjuṯa National Park was excised from the Petermann Reserve to be managed by the Northern Territory Reserves Board as the Ayers Rock - Mt Olga National Park, thus more fully opening the region to tourism. The first ranger was the legendary central Australian figure Bill Harney. By 1959, the first motel leases had been granted and Eddie Connellan had constructed an airstrip close to the northern side of Uluṟu.

On 26 October 1985, the Australian government returned ownership of Uluṟu to the local Pitjantjatjara Aborigines, with one of the conditions being that the Aṉangu would lease it back to the National Parks and Wildlife agency for 99 years and that it would be jointly managed. The Aboriginal community of Mutitjulu, population of approximately 300, is located near the western end of Uluṟu. From Uluṟu it is 17 km (11 mi) by road to the tourist town of Yulara, population 3,000, which is situated just outside of the national park.

Legends and superstitions

A variety of Aboriginal legends account for the existence of Uluṟu and its many cracks and fissures. One tells of serpent beings who waged many wars around Uluṟu, scarring the rock. Another myth recounts that two tribes of ancestral spirits were invited to a feast, but were distracted by the beautiful Sleepy Lizard Women and did not show up. In response, the angry hosts sang evil into a mud sculpture that came to life as the dingo. There followed a great battle, which ended in the deaths of the leaders of both tribes. The earth itself rose up in grief at the bloodshed, becoming Uluṟu.

It is often reported that those who take rocks from the formation will be cursed and suffer misfortune. There have been many instances where people who removed such rocks attempted to mail them back to various agencies in an attempt to remove the perceived curse.

Tourism

Driving on Lasseter Highway from Uluṟu - Kata Tjuṯa National Park.

The development of tourism infrastructure adjacent to the base of Uluṟu that began in the 1950s soon produced adverse environmental impacts. It was decided in the early 1970s to remove all accommodation-related tourist facilities and re-establish them outside the park. In 1975, a reservation of 104 square kilometres (40 sq mi) of land beyond the park's northern boundary, 15 kilometres (9 mi) from Uluṟu, was approved for the development of a tourist facility and an associated airport, to be known as Yulara. The camp ground within the park was closed in 1983 and the motels closed in late 1984, coinciding with the opening of the Yulara resort. In 1992, the majority interest in the Yulara resort held by the Northern Territory Government was sold and the resort was renamed Ayers Rock Resort.

Mala Walk at Uluṟu.

The listing of the Uluṟu - Kata Tjuṯa region as a national park ensures the area remains a world-class destination for both its cultural and natural heritage. Visitors will continue to have a unique cultural experience at the park and leave knowing that the park is managed according to cultural practices that date back tens of thousands of years.

Since listing the park as a World Heritage Site, annual visitor numbers rose to over 400,000 visitors by the year 2000. Increased tourism provides regional and national economic benefits. It also presents an ongoing challenge to balance conservation of cultural values and visitor needs.

Aṉangu Tours is a company offering small and exclusive group tours around Uluṟu led by local Aboriginal guides. Kata Tjuṯa has several walks that can be taken throughout the day including the Valley of the Winds walk. Walks provided at Uluṟu include the Base Walk, Liru Walk, Mala Walk and Kuniya Walk, while the sunrise and sunset viewing areas provide ample photo opportunities.

Tourism issues

Climbers and a warning sign.

Climbing

The local Aṉangu do not climb Uluṟu because of its great spiritual significance. They request that visitors not climb the rock, partly due to the path crossing a sacred traditional Dreamtime track, and also due to a sense of responsibility for the safety of visitors to their land. The Aṉangu believe they have a spiritual connection to Uluṟu, and feel great sadness when a person dies or is injured whilst climbing. In 1983, then-Prime Minister of Australia Bob Hawke promised to forbid climbing, but access to climb Uluṟu was made a condition before title was officially given back to the traditional owners.

Climbing Uluṟu is a popular attraction for visitors. A chain handhold added in 1964 and extended in 1976 makes the hour long climb easier, but it is still a long [800 m (2,625 ft)] and steep hike to the top, where it can be quite windy. An above-average level of fitness and a high tolerance to the extreme hot desert conditions is required. Over the years there have been at least 35 deaths relating to climbing incidents.

Photography

The Aṉangu also request that visitors not photograph certain sections of Uluṟu, for reasons related to traditional Tjukurpa beliefs. These areas are the sites of gender-linked rituals, and are forbidden ground for Aṉangu of the opposite sex of those participating in the rituals in question. The photographic ban is intended to prevent Aṉangu from inadvertently violating this taboo by encountering photographs of the forbidden sites in the outside world.

Historical photographs of these formations continue to circulate through the world population at large. Signs have been posted around the restricted areas to help visitors to respect the request.

References

• Breeden, Stanley (2000) [1994]. Uluṟu: Looking After Uluṟu-Kata Tjuṯa the Aṉangu Way. Sydney: Simon & Schuster Australia. ISBN 0-73180-359-0.
• Hill, Barry (1994-11-01). The Rock: Travelling to Uluṟu. Sydney: Allen & Unwin. ISBN 1-86373-778-2. {{cite book}}: Unknown parameter |origdate= ignored (|orig-date= suggested) (help)
• Mountford, Charles P (1977) [1965]. Ayers Rock: Its People, Their Beliefs and Their Art. Angus & Robertson. ISBN 0-7270-0215-5.

See also

• Uluru-Kata Tjuta National Park
• Kata Tjuta
• Protected areas of the Northern Territory

External links

• Uluṟu - Kata Tjuṯa National Park - Australian Department of the Environment and Water Resources
• Northern Territory official tourism site
• Uluṟu/Ayers Rock - Sacred Destinations travel guide