Practice Resource - Working With Aboriginal People And Communities

Use of the terms ‘Indigenous’,‘Aboriginal’ and ‘Torres Strait Islander’Although the terms ‘Indigenous’,‘Aboriginal’ and ‘Torres StraitIslander’ are commonly usednow, it is important to note thatthese names are the legacy ofcolonisation. Before, during andafter invasion the First Nationspeople of Australia identifiedthemselves by their country suchas Darug, Gandangarra, Tharawal,Eora, Kamilaroi, Wiradjuri,Bundjalung and so on. The namesIndigenous, Aboriginal and TorresStrait Islander are colonial labelsimposed on a range of people withdiverse cultures and languages.5The term ‘Indigenous’ isgenerally used when referringto both First Nations’ peopleof Australia — Aboriginal andTorres Strait Islander peoples.You will find that Indigenousis generally used by theCommonwealth Government asthey have a charter of providingservices and programs to bothAboriginal and Torres StraitIslander people at a nationallevel. The term ‘Aboriginal’ refersspecifically to the Aboriginalpeople of mainland Australiaand does not necessarily includeAustralia’s other Indigenouspopulation — Torres StraitIslanders.6Many Aboriginal and Torres StraitIslander people are opposed tothe term ‘Indigenous’ being usedas it generalises both cultures.Community Services advisesagainst using this term wherepossible.*In Community Services we referonly to Aboriginal, in recognitionthat Aboriginal people are theoriginal inhabitants of NSW, andtherefore we do not have a specificcharter of service to Torres StraitIslander people. Having said that,we acknowledge and respectthat Torres Strait Islander peopleare among the First Nations ofAustralia. We further acknowledgethat Torres Strait Islander peoplerepresent a part of our clientand staff base. It is important toremember that while both are FirstNations of Australia, Aboriginaland Torres Strait Islander culturesare very different, with theirown unique histories, beliefs andvalues. It is respectful to give eachtheir own identity.It is considered offensive toinclude a footnote to the wordAboriginal stating that ‘it includesboth Aboriginal & Torres StraitIslander people’, so it is advisednot to do this. When specificallyreferring to both cultures, usethe term ‘Aboriginal and TorresStrait Islander’. Again, in all othercircumstances, use Aboriginal.All Community Services Aboriginalprograms and services are opento Torres Strait Islander people,but are not always developed inconsultation with Torres StraitIslander people. This is why wemust be careful when using theterm ‘Aboriginal and Torres StraitIslander’.* You may use ‘Indigenous’ if you are quoting or referring to another source wherethe term is used (eg. Commonwealth document, National data collection).7

Use of the terms ‘Indigenous’,‘Aboriginal’ and ‘Torres Strait Islander’ (CONT’D)DefinitionsAboriginal as defined by theAboriginal Land Rights Act 1983(NSW) is a person who: is a member of the Aboriginalrace of Australia identifies as an Aboriginalperson and is accepted by the Aboriginalcommunity in which the personlives.Torres Strait Islander as definedin section 7 of the Torres StraitIslander Land Act 1991 (QLD) is aperson who is a descendant of anIndigenous inhabitant of the TorresStrait Islands.TerminologyOutdated terms such as full-blood,half-caste, quarter-caste andquadroon are extremely offensiveand should never be used whenreferring to Aboriginal and TorresStrait Islander people.Acronyms such as ATSI, TI, TSI orabbreviations such as Abos shouldnever be used as they are offensiveto Aboriginal and Torres StraitIslander people.Do not use the words Aborigineor Aborigines as many Aboriginalpeople feel it is linked back to theterminology used in the periodsof colonisation and assimilation.Instead, use Aboriginal orAboriginal and Torres StraitIslander.The first letters of Aboriginal,Torres Strait Islander andIndigenous are always capitalised.Not doing so is regarded byAboriginal and Torres StraitIslander people as being ‘racist,offensive and belittling, a wayof negating our identity and8nationality and can be similar tomisspelling a person’s name (gailor dianne) or another country’sinhabitants (chinese, european) bynot capitalising’.7Aboriginality is not defined by aperson’s skin tone or where theylive. The colour of an Aboriginalperson’s skin may become lighterthrough different generations; it isalso common for many Aboriginalpeople within the same family tohave different complexions to eachother. A person’s Aboriginalityshould never be judged by theirskin tone. It is inappropriateto comment on the colour ofa person’s skin in reference totheir Aboriginality. For example,if an Aboriginal person has afair complexion you would notcomment that they ‘do not lookAboriginal’.‘Aboriginal people bothindividually and collectively as acommunity, define themselves bytheir culture — not the colour oftheir skin.’8

Aboriginal and Torres Strait Islander flags9The Aboriginal flagThe Aboriginal flag was designedin 1971 by Harold Thomas, anartist and Luritja man, originallyfrom Central Australia. The blackrepresents the Aboriginal people,the red the earth and their spiritualrelationship to the land, and theyellow the sun, the giver of life.The Aboriginal flag was first raisedin Victoria Square in Adelaideon National Aboriginal Day in1971, but was adopted nationallyby Aboriginal and Torres StraitIslanders in 1972 after it was flownabove the Aboriginal Tent Embassyoutside Parliament House inCanberra.The Aboriginal flag is increasinglybeing flown by both Aboriginaland non-Aboriginal people. Inview of its increasing importancein Australian society, theCommonwealth Governmentinitiated steps in 1994 to givethe flag legal recognition. Aftera period of public consultation,the Government made its owndecision in July 1995 that theflag should be proclaimed aFlag of Australia in section 5 ofthe Flags Act 1953. The flag wasso proclaimed by the GovernorGeneral of Australia, WilliamHayden, on 14 July 1995.The Torres StraitIslander flagThe Torres Strait Islander flag isattributed to the late BernardNamok of Thursday Island, and wasflown for the first time in 1992.The flag is emblazoned with awhite Dari (headdress) whichis a symbol of Torres StraitIslanders. The white five pointedstar beneath it symbolises thefive major island groups and thenavigational importance of stars tothese seafaring people. The greenstripes represent the land, theblack stripes represent the people,and the blue the sea. The flag as awhole symbolises the unity of allTorres Strait Islanders.As with the Aboriginal Flag,the Torres Strait Islander Flag isbeginning to be flown more widelyand gaining more recognition asTorres Strait Islander issues gainmore prominence in Australia.In July 1995, both flags wereproclaimed as official flags insection 5 of the Flags Act 1953. Atevents at which flags are shown,the order of display, from anaudience perspective from left toright, the Australian flag, the NSWflag, the Aboriginal flag and theTorres Strait Islander flag.109

Aboriginal language groupnames and nationsAboriginal people refer to eachother by their boundary (state)name (see table A):It is important to rememberthat an Aboriginal person livingin a particular state may not befrom that state originally. Forexample, if an Aboriginal personoriginally from Western Australiais now living in NSW, they wouldstill consider themselves to be aNyungar/Nyoongar rather than aKoori.Aboriginal people also refer tothemselves and their mob by theirnation name. (See table B):There may be several differentways of spelling a nation’s name,so if you come across a differentspelling, do not automaticallythink it is an error.TABLE ASTATENAMENew South eSouth AustraliaNunga/Nyungar/NyoongahWestern AustraliaNyungar/NyoongarNorthern TerritoryYolngu (top end), Anangu (central)QueenslandMurriTasmaniaPalawa/KooriTABLE B*NATION NAMEAREASBundjalungGrafton, Yamba, Gold CoastDunghutti/ThunguttiKempseyEoraSydney, La PerouseKamilaroi/Gamilaraay/GomeroiGoondiwindi, Lighting Ridge, TamworthTharawal/DharawalWollongong, KiamaWiradjuriGilgandra, Dubbo, Wagga Wagga, Bathurst* Please note that that not all nations are listed here.10

Aboriginal languages of NSWBIRIPIAboriginal language groups identified in this map were sourced from amapping exercise for the revival and protection of Aboriginal languages inNSW conducted by the NSW Department of Aboriginal Affairs; and the NSWAboriginal Languages Research and Resource Centre. Please note there maybe instances where Aboriginal language groups are not represented.11

Familiarise yourself with the areayou are working in. Have a look at maps and get toknow the Aboriginal languagegroups in your area and thehistory of those language groups. Research relevant Aboriginalorganisations, Local AboriginalLand Councils and other serviceproviders in the area and formpartnerships with them. Some Aboriginal people orcommunity groups may thinkit is inappropriate for a nonAboriginal person to refer tothem by their boundary (state)name (eg. Koori, Murri). However,if you have an establishedrelationship with the personor community group it may beappropriate for you to use theirboundary name when theirconsent has been given. Organise for Aboriginal staff tohold information sessions withintheir region to give staff anoverview of community historyand dynamics.12 Regions should displaygeographic posters/maps in theworkplace which outline theAboriginal language groups/nations within that region.Contact your Local AboriginalLand Council to find out where toobtain maps and other resources. Develop useful regionalinitiatives and resources toeducate staff. For example,Community Services MetroCentral Region developed abookmark in 2006/07 whichhighlighted all of the Aboriginallanguage groups in the area. Italso included information aboutorganising a Welcome to Countryand the words to use.

Aboriginal concept offamily and communityExtended familyUnderstanding structures andconcepts that exist in Aboriginalfamilies and communities isimportant in building relationships.Aboriginal people have strongfamily values. The family systemhas an extended family structure,as opposed to the nuclear orimmediate family structure whichis common in Western society.This extended family concept israrely endorsed or understoodby government authorities soit is important that workershave an understanding of thiswhen working with Aboriginalcommunities.The concepts of extended familyand ‘community as family’in Aboriginal communitiesencompass the idea that childrenare not just the concern of thebiological parents, but of theentire community. The raising,care, education and discipline ofchildren are the responsibility ofeveryone — male, female, youngand old. An extended familystructure is based on: blood-related (mum, dad,brother, sister, grandmother/father, cousin, aunty, uncle) marriage (aunty, uncle, cousin) community (Elder, neighbour,friend, organisation) kinship system (aunty, uncles,cousins or Elders)KinshipKinship systems define where aperson fits into the community.Kinship systems may vary acrosscommunities and nations butthe principle is the same acrossAustralia. Kinship defines the rolesand responsibilities for raising andeducating children and structuressystems of moral and financialsupport within the community.11The family structure is linkedwith the community and withthis knowledge comes a complexsystem of roles and obligationswithin the community. Aboriginalchildren learn at an early age thekinship ties that exist within theircommunity and subsequently theirplace in the community. non-related family (Elder,friend, community member) mutual respect a sense of belonging acceptance and knowledge ofAboriginal kinship ties mutual obligation and support.13

Acknowledgement of land and originalcustodians and Welcome to CountryAboriginal people are the originalowners of the land and it isimportant that this special positionis recognised and incorporated intoofficial activities. This enables thewider community to pay respectto Aboriginal people, share inAboriginal culture and build betterrelationships.It is now common to attend ameeting, conference or communitygathering where proceedings beginwith either: an acknowledgement of land ororiginal custodians by the firstspeaker; and/or a Welcome to Country whichis performed by an AboriginalElder or leader who is from thecommunity in which you aremeeting.When organising a meeting, eventor conference, it is respectful andgood practice to acknowledge theland in which you are meeting andits original custodians.14It is advisable to prepare such anacknowledgement to deliver at thestart of the planned meeting orgathering.For example:‘I would like to acknowledge theoriginal custodians, the Bundjalungpeople, on whose land we aremeeting today. I would also liketo pay my respects to Elders pastand present, and welcome allAboriginal people here with ustoday.’A Welcome to Country can only beperformed by an Elder or leaderwho is from the community inwhich you are meeting. A nonAboriginal person can not performa Welcome to Country and to doso is rude and disrespectful tothe traditional owners and to allAboriginal people.An Aboriginal person or groupdelivering a Welcome to Countryor giving a cultural performancefor an event must be remuneratedaccordingly.Please consult the RecognisingAboriginal Cultural Protocols andPractices Policy available fromThe Department of Premier andCabinet at www.dpc.nsw.gov.au.Additional information isavailable in the NSW Departmentof Aboriginal Affairs’ PolicyGuidelines for Aboriginal CulturalPerformances which includes a feeschedule at www.daa.nsw.gov.au.

Be aware and respectful ofrelevant extended family andkinship structures when workingwith Aboriginal people. Ensurethat extended family is includedin important meetings and inmaking important decisions. If there is a need to havesomeone present as arepresentative of the originalcustodians, ask fellow Aboriginalstaff, they may be able to deliverthe Welcome or recommendsomeone else. Alternatively youcan organise this through yourLocal Aboriginal Land Council.If you are unsure of the correctLocal Aboriginal Land Council usethe NSW Land Council website(www.alc.org.au) as it has linksto all NSW Local Aboriginal LandCouncils as well as other usefulinformation. The NSW Department of Premierand Cabinets’ Aboriginal CulturalProtocols and Practices Policyspecifies the correct proceduresfor Welcome to Country andother cultural performances. Refer to the fee schedule in theNSW Department of AboriginalAffairs’ Policy Guidelines forAboriginal Cultural Performancesto ensure Aboriginal peopleare paid appropriately for theirservices.15

Men’s and Women’s BusinessIn Aboriginal culture certaincustoms and practices areperformed by men and womenseparately, often referred to asMen’s and Women’s Business.These practices have very strictregulations attached and penaltiesfor breaking these rules canbe severe. Some Aboriginalcommunities that continue topractice their traditional customswill also continue these segregatedpractices and it is important thatthis is understood by all staffworking with Aboriginal people.16An example of Men’s and Women’sBusiness in modern circumstancesis when Aboriginal specificcourses and conferences are held.It is common to see Men’s andWomen’s Business on the agenda.In this context the group willsplit by gender and discuss issuesseparately.

If organising meetings with communitymembers, discuss whether or not thetopic of conversation is suitable foreveryone or if the issue of Men’s andWomen’s Business will apply. It mayrequire another staff member to attendand run the alternative session. Where possible it is preferable formen to speak to men and for womento speak to women, especially incircumstances where you are notknown by the person or community. There may be times when nonAboriginal males and females maybe asked to leave the room duringAboriginal Men’s or Women’s Business.It is important to not take offenceto this as it indicates that sensitiveor Aboriginal-specific issues will bediscussed.17

CommunicationRespect and sensitivityRespect is very important in everysocial structure in Aboriginalcommunities. Respect for Elders,the land, animals and ancestors arefundamental aspects of Aboriginalculture. Therefore, it is importantthat this practice resourceprovides an Aboriginal specificand culturally sensitive guidelinefor respectful, participatorycommunication with Aboriginalpeople.Generally, it is unfavourableto display pictures or imagesof deceased people. This isparticularly the case when theimages may be seen by the familyor community of the deceased.You should seek appropriatepermission from the familyand local community beforebroadcasting names or imagesof deceased people. Family andcommunities will be able to adviseof the appropriate practice.12Following a death in somecommunities, people may find itdisrespectful to say the deceasedperson’s name or to refer tothe deceased person in generalconversation. Where this occurs,different names may be used torefer to the deceased person.This practice may last for monthsor even years, until all relevantceremonies have been concluded.A familiar term used by manyAboriginal people is ‘SorryBusiness’ which indicates thatthere has been a death withina community. If a communityis dealing with Sorry Business,it is respectful not to make anyrequests (e.g. for a communitymeeting or consultation) for aperiod of at least two weeks or asadvised by the community. DuringSorry Business you should ensureyou are respectful at all times.18Offer and earn respectLike all genuinely mutualand productive relationships,engagements with Aboriginalcommunities need to be based onrespect. We need to offer and earnrespect, particularly in dealingswith community Elders andleaders.Elders and community leadersnot only hold key communityknowledge but they also have agreat deal of influence over when,how and if a community will workwith those from outside. This isalso true for other representativesof the local community. An Elderor leader may not necessarily bean older person. They may alsobe a younger person who is wellrespected within their communityand holds significant communityknowledge. Many Aboriginalpeople acknowledge Elders and

leaders as Aunty or Uncle, even ifthat person is not blood-related orkin as this is a sign of respect inAboriginal culture.Always be aware of the need toconsult Elders and treat themwith respect. The same courtesiesaccorded to dignitaries shouldbe applied to Elders. Whereextensive consultation is required,ensure that Elders are paid atthe same rates as professionalconsultants. It is unreasonable toassume that consultation can beundertaken with Aboriginal peopleand communities at no cost. Ifthe intended consultation is notexpected to take a long time, thenremuneration may not be required.However, it may be appropriate tosupply morning or afternoon teaor refreshments. Transport to andfrom the venue may also need tobe arranged.19

Respect, acknowledge, activelylisten and respond to theneeds of Aboriginal people andcommunities in a culturallyappropriate manner. Respect a community that hasSorry Business by not requestingmeetings or work, for a period oftwo weeks or as advised by thecommun

What is the practice resource and why do we need it? 2 Historical overview 3 3History of mistrust of welfare based agencies State and national apologies 3 Over-representation of Aboriginal people 5 5Sensitive issues 6Grief and loss (Sorry Business) Use of the terms 'Indigenous', 'Aboriginal' and 'Torres Strait Islander' 7