Ecology
Introduction
Victoria’s rivers, wetlands, and coastal waters once supported an extraordinary diversity of native fish species that sustained both ecosystems and human life for tens of thousands of years. Species such as the Murray cod (Maccullochella peelii) and the short-finned eel (Anguilla australis) were central not only to ecological balance but also to the cultural, spiritual, and subsistence practices of Indigenous communities. For the Wadawurrung people, whose Country includes the Barwon River, Lake Connewarre, and the Bellarine Peninsula, fish were far more than a food source. They were living cultural beings, embedded in story, ceremony, and systems of care that governed relationships between people and water (Cadwallader & Backhouse 1983; Clark 1990; Wadawurrung TOAC 2023) .
Understanding native fish in Victoria requires moving beyond a purely biological perspective to recognise the deep interconnection between ecology and culture. Indigenous knowledge systems, developed over millennia, reflect a sophisticated understanding of seasonal cycles, species behaviour, and sustainable harvest practices. These systems ensured that fish populations remained abundant while reinforcing cultural identity and responsibility to Country.
Key Native Fish Species in Victoria
Among the most significant native fish species in Victoria is the short-finned eel, a remarkable migratory species that travels vast distances between freshwater rivers and the Coral Sea. This life cycle, spanning thousands of kilometres, has long been understood by Indigenous communities as a symbol of transformation, endurance, and connection between different realms of existence (Cadwallader & Backhouse 1983). The importance of eels is particularly evident in the aquaculture systems of the Gunditjmara people at Budj Bim, where intricate networks of channels and traps were engineered to manage eel populations. This system, now recognised as a UNESCO World Heritage site, represents one of the oldest known examples of sustainable aquaculture in the world (Broome 2005).
Within Wadawurrung Country, eels in the Barwon and Moorabool Rivers were harvested seasonally using woven traps and spears, reflecting a deep understanding of migration patterns and environmental cues (Clark 1990). These practices were not only efficient but sustainable, ensuring that eel populations could regenerate each year.
The Murray cod, Australia’s largest freshwater fish, was another species of immense ecological and cultural importance. Once abundant throughout the Murray-Darling Basin, it played a central role in river ecosystems and Indigenous narratives. In many creation stories, a giant ancestral cod is said to have shaped river systems, carving channels and sustaining life along their paths (Broome 2005). This connection between species and landscape illustrates how ecological knowledge and cultural meaning are intertwined.
Other species, such as the Australian grayling (Prototroctes maraena), also played a vital role in both ecosystems and Indigenous food systems. As a migratory species moving between freshwater and marine environments, the presence of grayling served as an indicator of river health (Cadwallader & Backhouse 1983). Similarly, the river blackfish (Gadopsis marmoratus), found in cool, shaded streams, was harvested using nets and spears and contributed to the diversity of Indigenous diets.
In coastal and estuarine environments, species such as mullet, bream, and flounder were captured using sophisticated stone and tidal weirs. These structures demonstrate a high level of engineering knowledge and an ability to work with natural tidal systems rather than against them (Presland 1994).
Wadawurrung Fishing Practices and Ecological Knowledge
Fishing practices on Wadawurrung Country were guided by a deep understanding of ecological systems and a cultural framework grounded in lore. Stone and brush weirs were constructed across creeks and estuaries to channel fish into specific areas, allowing for efficient and sustainable harvesting. Spearing fish by torchlight along riverbanks, particularly on the Barwon River, was another technique that required precision, skill, and intimate knowledge of fish behaviour (Blake 1991).
These practices were closely aligned with seasonal calendars that reflected environmental changes. The flowering of wattles, the movement of birds, and shifts in water temperature signalled the timing of fish migrations and harvest periods. For example, the return of swans or the blooming of certain plants could indicate the arrival of eel runs, guiding communities in their fishing activities.
Importantly, these practices were governed by cultural lore that emphasised responsibility and reciprocity. Certain species were associated with specific kinship roles, and elders played a central role in overseeing harvest practices to ensure sustainability. This system functioned as both ecological science and cultural governance, maintaining balance between human needs and environmental health.
Impacts of Colonisation on Fish and Waterways
The arrival of European settlers in the 1830s marked a profound turning point for Victoria’s waterways and fish populations. Rivers were cleared of vegetation, banks were destabilised by grazing livestock, and increased erosion led to the silting of waterways (Reynolds 1987). Industrial activities, including tanneries and wool processing, introduced pollutants that further degraded water quality.
At the same time, commercial overfishing significantly reduced populations of key species such as Murray cod and eels. The introduction of non-native species, including carp, trout, and redfin, created additional pressures by competing with native fish and altering habitats (Cadwallader & Backhouse 1983).
Perhaps most significantly, colonisation disrupted Indigenous relationships with waterways. Indigenous communities, including the Wadawurrung, were often displaced from their lands and prevented from accessing traditional fishing grounds. This severed not only a source of food but also the cultural and spiritual connections that underpinned sustainable management practices (Broome 2005; Presland 1994).
By the early 20th century, many of Victoria’s rivers had been transformed from dynamic, living systems into degraded and heavily modified environments.
Case Study: The Barwon River and Lake Connewarre
The Barwon River and Lake Connewarre system provides a powerful example of both ecological decline and cultural resilience. Historically, this system supported large populations of eels, blackfish, and estuarine species, forming a vital part of Wadawurrung life. Seasonal gatherings around eel migrations were times of ceremony, knowledge sharing, and community connection (Blake 1991; Wadawurrung TOAC 2023).
However, colonial development dramatically altered this landscape. By the mid-19th century, dredging, industrial pollution, and land clearing had disrupted water flows and blocked fish migration pathways. These changes not only reduced fish populations but also displaced Indigenous communities and disrupted cultural practices.
In recent years, efforts to restore the Barwon River system have focused on both ecological and cultural renewal. Projects led in partnership with the Wadawurrung Traditional Owners Aboriginal Corporation aim to improve fish passage, restore vegetation, and reintroduce traditional knowledge into water management. These initiatives demonstrate that ecological restoration and cultural revitalisation are deeply interconnected.
Conservation and Cultural Revival
Modern conservation efforts in Victoria increasingly recognise the importance of integrating Indigenous knowledge systems with scientific approaches. Habitat restoration projects, including the reintroduction of woody debris (“snags”) into rivers, help recreate environments suitable for species such as blackfish and Murray cod. Fishways are being redesigned to support the migration of species like eels and grayling, reconnecting fragmented waterways.
Partnerships between government agencies and Indigenous organisations are central to these efforts. By involving Traditional Owners in decision-making and land management, conservation programs can draw on thousands of years of ecological knowledge while supporting cultural renewal (Wadawurrung TOAC 2023).
Educational initiatives and youth programs also play a key role, passing on knowledge of fishing practices, seasonal cycles, and waterway care to new generations. In this way, conservation becomes not only an ecological process but also a cultural one.
Symbolism and Cultural Meaning
Native fish species carry deep symbolic meanings within Indigenous knowledge systems. The life cycle of the eel, moving between freshwater and the ocean, represents transformation and connection between worlds (Clarke 2008). The Murray cod, as a figure in creation stories, embodies ancestral power and the shaping of landscapes (Broome 2005).
Fishing itself is not merely an act of harvesting but a ceremonial practice that reinforces relationships between people, animals, and Country. Taking only what is needed and giving thanks reflects a system of reciprocity that aligns closely with modern ecological principles of sustainability.
Conclusion
Native fish in Victoria are far more than biological species; they are integral to the cultural, ecological, and spiritual systems that have sustained life for tens of thousands of years. For Indigenous communities such as the Wadawurrung, fish connect rivers, wetlands, and coastlines into a living network of knowledge, identity, and responsibility.
While colonisation disrupted these systems, ongoing restoration efforts offer a pathway toward renewal. By recognising the value of Indigenous knowledge and integrating it into modern conservation practices, it is possible to restore both ecosystems and cultural connections. Protecting native fish is therefore not only an environmental imperative but also an act of cultural preservation, ensuring that the stories, practices, and relationships embedded in these waterways continue into the future.
References
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Blake, B. (1991). Wathawurrung and the Colac Language of Southern Victoria. Canberra: Pacific Linguistics.
Broome, R. (2005). Aboriginal Victorians: A History Since 1800. Sydney: Allen & Unwin.
Cadwallader, P. & Backhouse, G. (1983). A Guide to the Freshwater Fish of Victoria. Melbourne: Victorian Government Printing Office.
Clark, I.D. (1990). Aboriginal Languages and Clans. Monash Publications in Geography.
Clarke, P.A. (2008). Aboriginal Healing Practices. Aboriginal Studies Press.
Presland, G. (1994). Aboriginal Melbourne: The Lost Land of the Kulin People. Harriland Press.
Reynolds, H. (1987). The Law of the Land. Penguin.
Wadawurrung Traditional Owners Aboriginal Corporation (2023). Language and Country Resources.
Written, Researched and Directed by James Vegter 16/09/2025
MLA Educational Articles
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Magic Lands Alliance acknowledge the Traditional Owners, Custodians, and First Nations communities across Australia and internationally. We honour their enduring connection to the sky, land, waters, language, and culture. We pay our respects to Elders past, present, and emerging, and to all First Peoples communities and language groups. This article draws only on publicly available information; many cultural practices remain the intellectual property of communities.