We are all travellers.Despite Beaudelaire's claim that the true traveller is driven solely by the impulsion to move on ('pour partir'), most travel with intent to arrive.Some of us explore daunting landscapes in search of knowledge, or seeking spiritual awareness in the solitude of such vast spaces.Others may journey in the mind to find further intel lectual or spiritual depths.In societies of many traditions travel of both kinds has a long history, as have religious pilgrimages to places of sacred associations and power (Dessaix 2000).The western European medieval Christian pilgrim route to Santiago de Compostela (El Camino de Compostela) comes to mind, as does the Hadj, the holy journey to Mecca in Islamic tradition.This paper explores the movement of people and goods across a landscape -how and why they travel.It considers what meanings and values are ascribed to places within that landscape or to the lines of travel followed.The context is the Aboriginal landscape of east central Australia, considering as a case study the cultural routes that converge on the famous ochre deposits of Pukardu Hill near Parachilna in the Flinders Ranges of South Australia.As well as discussing the traditional Aboriginal values for these routes and the ochre mines, it will consider how we Australians as a nation regard as heritage and protect these Aboriginal places, still of vital importance to the custodial culture.This resonates with questions of Reconciliation and cross-cultural respect at a time when they are major social and political issues in Australia.Such issues were important to anthropologist Isobel White, who throughout her life cared intensely for social justice and equity.The discussion I dedicate to Isobel (Sally) White, whose research on the life of Aboriginal women in arid Australia included work with the Adnyamathanha of the Flinders Ranges.These people had ceremonial and exchange links with groups in Arandic central Australia and the Cooper/ Lake Eyre Basin as well as with Western Desert speakers of the Nullarbor Plain whose lives Sally White shared over many years.In earlier times similar links existed between people of the Ranges and the Wirangu and Mirning of the Nullarbor.The culture of these groups was recorded by Daisy Bates whose life and work were the subject of major research by Sally White (White 1985a(White , 1993)).Sally White herself was a traveller.Her life's journey involved constantly re-estab lishing herself and her family as she and Michael White moved from England to the United States and then to Australia to an appointment in Canberra.A return to the
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