Century-old fossil reveals Pleistocene megafauna in Victoria, underscoring systemic gaps in Indigenous land stewardship and museum archival practices

First Nations communities in Victoria, such as the Wurundjeri and Gunditjmara peoples, likely possessed ecological knowledge of megafaunal habitats and behaviours, but this was excluded from colonial archives. Indigenous fire management practices may have co-existed with megafaunal ecosystems, yet Western science only now recognises these synergies through modern ecological research. The fossil's rediscovery in a museum tray symbolises how Indigenous knowledge systems were systematically sidelined in favour of extractive scientific practices.

The Pleistocene megafaunal extinctions in Australia (50,000–45,000 years ago) coincide with human arrival and climate shifts, mirroring patterns in the Americas and Eurasia where megafauna collapsed within centuries of human expansion. The Owen’s giant echidna’s survival into the late Pleistocene (until ~50,000 years ago) suggests resilience to human pressure, challenging narratives of inevitable megafaunal doom. Colonial-era fossil collection in Australia (19th–20th centuries) often involved unethical practices, such as removing artefacts from sacred sites without consent, which parallels modern debates over repatriation.

Comparative studies of megafaunal extinctions reveal shared themes across cultures: in North America, Indigenous groups like the Lakota attribute the loss of mammoths to 'the end of the old world,' while in Siberia, Evenki shamans link megafaunal decline to disrupted spiritual relationships with land. In Australia, the Gunditjmara people’s sophisticated aquaculture systems suggest a deep understanding of megafaunal habitats, yet Western science only recently acknowledges these connections. These parallels highlight how Indigenous worldviews frame extinction as a relational failure, not just a biological one.

The discovery of Megalibgwilia owenii was enabled by modern CT scanning and 3D modelling, which allowed researchers to analyse the skull fragment without invasive dissection. Genetic studies of modern echidnas and platypuses suggest megafaunal echidnas evolved from smaller ancestors, with body size likely driven by Pleistocene climate fluctuations and resource availability. However, the scientific community’s delayed recognition of this specimen underscores gaps in museum curation and the need for interdisciplinary collaboration with Indigenous knowledge holders.

Megafauna often feature in Indigenous art, such as the Wandjina rock art of the Kimberley, which depicts ancestral beings linked to megafaunal creatures, blending spiritual and ecological narratives. Contemporary Australian artists like Vernon Ah Kee have explored megafaunal extinction in works that critique colonial erasure, framing it as a cultural wound. In Western art, megafauna are frequently romanticised as 'lost giants,' obscuring their role in Indigenous cosmologies and contemporary ecological systems.

Climate projections suggest Australia’s megafaunal habitats could re-emerge under warming scenarios, with some researchers advocating for 'rewilding' projects to restore ecological functions lost with megafauna. Indigenous-led conservation models, such as the reintroduction of Tasmanian devils to mainland Australia, demonstrate how cultural knowledge can guide future biodiversity strategies. The Owen’s giant echidna’s rediscovery highlights the need for 'deep time' ecological baselines to inform modern conservation policies, particularly in the face of anthropogenic climate change.

First Nations communities in Victoria have long advocated for the repatriation of ancestral remains and sacred objects, yet museum policies often prioritise 'scientific' access over Indigenous rights. The fossil’s rediscovery in a museum tray reflects how marginalised knowledge systems are treated as 'unsorted data' rather than living heritage. Marginalised voices in palaeontology, such as Indigenous scientists and researchers from the Global South, are often excluded from narratives about megafaunal extinction, despite their critical insights into local ecological histories.