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Monday 8 June 2015

Special Edition 139

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Breakaways Conservation Parkdraft management plan released for consultation

Department of Environment, Water and Natural Resources

A draft management plan for Breakaways Conservation Park in the state’s far
north has been released for public consultation.

The draft plan refers to the park as Kanku, the term used by its traditional owners.
Chair of the Breakaways Conservation Park Co-management Board, Ian Crombie said the plan
focuses on improving the visitor experience and protecting the park through education.
“We want to promote a better understanding of Kanku and the culture of its traditional
owners, the Antakirinja Matuntjara Yankunytjatjara,” Mr Crombie said. “We invite everyone to
read the plan and comment on the future of the park. “All are welcome to visit our special
place and take care of it.” Kanku offers a quintessential outback experience encompassing a
striking landscape and rich cultural heritage. It’s an important part of a state-wide system of
protected areas that play a critical role in conserving South Australia’s culture, natural
formations, ecosystems, habitats, plants and animals. Community consultation on the plan is open until
31 July 2015. The Breakaways Conservation Park Draft Management Plan 2015 is available online:
Comments can be made on the Department of Environment, Water and Natural Resources website, by
contacting Chevahn Hoad on 8672 4600, or via email at breakaways@cpcouncil.sa.gov.au.
An image of Breakaways Conservation Park is available on request.

Traditional Marriage

The West Australian, 4 June
Ian Goodenough, Liberal member for Moore

Traditional marriage is a long established social norm in Australian society that is being
challenged by the debate on same-sex marriage.

The theories of evolution, natural selection and Darwinism — in which only the
fittest survive — are regarded as the counter to religious doctrine.
Religious beliefs are not the sole reason for opposing the notion of same-sex
marriage. Let me articulate an argument from an anthropological perspective.
Since the dawn of human civilisation the concept of marriage has evolved in
societies around the world into what is universally considered the social norm. That
is marriage is between a man and a woman to the exclusion of others, and centred
on a family unit.
This anthropological social arrangement existed long before religion evolved and
certainly before the concept of parliament or legislation in which it is defined. Pre
-historic humans organised themselves into social units and this basic co-habitation
relationship evolved as civilisation progressed.
Today, traditional marriage and the family unit are almost universal across the
world. In societies across geography, race and culture from Europe to Asia, the
American continent and Africa, marriage predominantly exists between a man and a woman.
Exceptions exist in certain tribal cultures where polygamy and communal living are
practised. Traditional marriage is not perfect and there are many issues with family
breakdown, divorce and dysfunction, however it is the best social institution we have.
Procreation is universally accepted as one of the main objects of marriage. Ideally,
a man and a woman settle down in marriage to have children, which they nurture
and care for in a family environment.
However, in a limited number of cases infertility exists. There is the option of
adoption. Children placed in adoption should have the right to be placed with
traditionally married couples, who reflect how that child was naturally conceived,
and the child not have to deal with complex alternative lifestyles until they are mature enough.
In some cases, infertile couples turn to our medical system for access to
reproductive and in-vitro fertilisation treatment. An alternative approach may
involve the introduction of third parties through gamete donors or surrogacy. This
can lead to even more complex relationships and legal situations.
Same-sex couples, on the other hand, are biologically unable to reproduce within
marriage. By passing same-sex marriage legislation Parliament will create legally
married couples who are physically unable to have children. Married same-sex
couples will have the same rights as all married couples.
As it is biologically impossible for a same-sex couple to reproduce, having children
in a same-sex marriage by necessity involves a third-party gamete donor or
surrogate. The legal and social consequences of these three-way relationships
must be carefully considered.
The rights of children are paramount. In an ideal society, every child has the basic
human right to be raised by a father and a mother. Unfortunately, this is not always
the case even in traditional marriages.
However, children should be sheltered from the complexities of same-sex
marriages that will involve third parties. By legalising same-sex marriage, these
arrangements will become commonplace. Parliament will be creating a range of
consequential social and legal complexities with which society will be forced to contend.
There will be an enormous cost to society in terms of dealing with social
dysfunction, psychological and mental health issues arising from introducing more
complicated relationships in an already complex society.
The proponents of same-sex marriage are yet to provide a compelling argument as
to why civil unions are inadequate in protecting their legal rights.
Marriage is not a romantic notion — it is an important social institution that deals with progeny.
As an elected representative, I stand by the traditional definition of marriage as
being a monogamous relationship between a man and a woman to the exclusion of all others.
It has evolved as an institution, providing children with the security of a father and
mother, a family unit in which to grow up into well-adjusted adults.
In an era of political correctness it requires courage and resolve to stand up for
traditional marriage, even though it may seemingly be against popular opinion.


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