I am walking quietly through the forest. As I reach the edge of the trees there is a snort and a staccato of hoofbeats, and four horses materialise only metres in front of me: a foal, two mares and a dark stallion. The stallion, ears pricked, tosses his head and prances forward. As I crouch to pick up a branch, the stallion wheels and gallops off with the group. They hurdle an old stock fence, and almost as soon as their hoofs touch down, another big grey stallion comes towards them over the hill.
The next minutes are completely mesmerising. The two stallions fight, 50 metres from me. Dust hangs in the air around them, their screams echo off the hills, the impact of their hoof strikes reverberates in my belly. They rear, scream; snake heads out to bite, whirl and kick. Eventually, bleeding and bruised, the dark stallion breaks and runs. The grey makes a show of chasing, then canters back to the mares, arching his neck, prancing with lifted tail.
This is one of many times I have seen horses, called brumbies in Australia, in the mountains. While cross-country skiing in the south I have watched them in the snow - ragged manes flying, galloping through a mist of ice crystals - and many times while driving and bushwalking in both the north and south of Kosciuszko National Park. I have also watched them cantering in clouds of dust in central Australia, and grazing in the swamps of Kakadu. Each of these wild horse encounters has been deeply visceral and emotional, elemental expressions of life in dramatic and beautiful landscapes.
Horses are large, powerful and charismatic animals, and humans have ancient connections to them. Wild horses are dominant among the 13 species painted on the caves of Chauvet in France 30,000 years ago, and while there continues to be debate, archaeologists suggest evidence for horse domestication is at least 5,500 years old. And like the oldest human-animal relationship outside hunting - with dogs - the horse relationship is unique because we now mostly do not eat this animal.
Like dogs, horses now occur on every continent except Antarctica, and humans have been the primary agent for their dispersal. In North America, where the first true horses evolved and then died out, they were reintroduced by Columbus in 1493. Horses are the most recent of the main species humans domesticated, and the least different (with cats) from their wild counterparts.Claude Valette/Wikimedia, CC BY-SA
Australia has the largest wild horse herd in the world, maybe 400,000 or more horses, spread across nearly every bioregion from the tropical north to the arid centre to the alpine areas. That sounds like a dramatically large number, but Australia also has around one million domestic horses, about 100 million cattle and sheep, maybe 20 million feral pigs and 25 million kangaroos. But the presence of wild horses here is deeply controversial.
Six thousand of these horses are in Kosciuszko National Park. Ongoing controversy around these wild horses encompasses debate about their impact and their cultural meaning. There is very little systematic research and a large amount of emotive and anecdotal argument, from both sides. There is circularity and self-referencing in government wild horse management plans, very little reference to studies from Australia and almost no peer-reviewed research on horse impacts in the Snowy Mountains, despite decades of argument that they cause environmental degradation.
And Kosciuszko is right next to Canberra and the Australian Capital Territory, which has the highest per capita horse-ownership of anywhere in Australia. Several enterprises run horse-trekking trips into the Snowy Mountains, often interacting with brumbies. The Dalgety and Corryong annual shows on the boundaries of the park highlight horse skills, including catching and gentling brumbies. In many places mountain cattle properties are increasingly using horses instead of motorbikes to handle stock.
The Kosciuszko wild horses are also tangled within the embedded idiosyncrasies and contradictions of the largest national park in New South Wales. Here there are protected populations of two species of invasive fish (brown and rainbow trout) that are demonstrably responsible for local extinctions of native fish and frog species; a gigantic hydro-electric scheme with dominant infrastructure across large areas of the park; and expanding ski resorts where it is possible to buy lodges. Much of the landscape that is now part of the park has a long history of summer grazing by sheep and cattle, with stockworkers’ huts scattered across the high country. This “wilderness” has been home to Aboriginal people for millennia, as well as well-known grazing grounds for more than a century.
These complexities and contradictions reflect our often unconscious modern propensity for hubris: we insist we are in charge of what happens on the planet, including in its “wild” places and “wild” species. Terms like “land management”, “natural resource management”, and “conservation management”, all reflect this assumption of superiority and control.State Library of Victoria
The United States has similar controversies over the management of mustangs across large areas of the west. New Zealand has the Kaimanawa horses, a special and isolated herd on army land. In both of those countries, as in Australia, there is a unique history of horse interactions with Indigenous communities. The great Native American horse cultures are well known and extraordinary, as Indians had no introduction to equestrian skills from the Spanish invaders, they learnt extremely quickly from scratch.
The first horses in New Zealand were a gift to Maori communities from missionary Samuel Marsden in 1814, and a Waitangi Tribunal Claim has been brought to protect the Kaimanawa horses as Maori taonga (treasures). Aboriginal stockmen and stockwomen were the mainstay of the pastoral industry all over Australia until the equal wage ruling of 1968 resulted in the wholesale expulsion of Aboriginal stockworkers in north and central Australia.
Peter Mitchell’s recent book Horse Nations uses that term to describe the people-animal relationship in certain Indigenous communities. Both Native American and Aboriginal cosmologies often place animals including horses, as their own “nations”, with whom they have a responsibility to respectfully interact.
Authors: Michael Adams, Associate Professor of Human Geography, University of Wollongong