Prelude Waterhole
This course follows a series of waterholes that we will visit to grow your awareness and appreciation of Aboriginal and Torres Strait Islander people and their culture.
Aboriginal and Torres Strait Islander cultures can claim to be the oldest continuous living culture on the planet. Researchers now believe that Indigenous Australians have lived on the mainland for over 60,000 years and on the Torres Strait islands for more than 10,000 years.
Cultural awareness is the first step towards Aboriginal and Torres Strait Islander cultural competency, which refers to an ability to interact effectively with people of different cultures and socio-economic backgrounds.
Prior to European colonisation in 1788, the Aboriginal population was distributed similarly to the current Australian population, with the majority living in the southeast, centred around the Murray River. It is estimated that there were approximately 700,000 Aboriginal people living in small semi-nomadic family groups, with each group living in a defined territory, systematically moving across a defined area following seasonal changes.
Membership within each family group was based on birthright, shared language, and cultural obligations and responsibilities, emphasising social and spiritual activities rather than material possessions.
Torres Strait Islander peoples
The Torres Strait Islander peoples are the original inhabitants of the Torres Strait Islands, which are at the northernmost tip of Queensland near Papua New Guinea. They are culturally and genetically linked to the Melanesian peoples of Papua New Guinea. They are regarded as being distinct from other Aboriginal peoples of the rest of Australia and are generally referred to separately. There are also two Torres Strait Islander communities on the nearby coast of the mainland at Bamaga and Seisia.
Reconciliation Action Plan
A Reconciliation Action Plan specifies actions for encouraging a respectful work culture and building stronger relationships with Aboriginal and Torres Strait Islander peoples in our organisation and in the community. All employees have a role to play in helping achieve objectives for reconciliation. Our vision for reconciliation is to:
Ensure that we build relationships with and provide opportunities for Aboriginal and Torres Strait Islander employees and the broader community and develop mutual respect between Indigenous and non-Indigenous employees through a work environment that is respectful and open to diversity.
Our Reconciliation Action Plan is divided into four reportable sections.
Click the waterholes to learn about each section.
Culture waterhole introduction
Culture is the set of shared attitudes, values, goals, and practices that characterises an institution, organisation, or group.
Professor Larissa Behrendt.
'I am often asked:
"How often do you visit Aboriginal communities?"
and I reply...
"Every day, when I go home."
Galarrwuy Yunupingu
'You can only be a proud Aboriginal person if you carry your own learning and cultural lifestyle with you.'
Aboriginal and Torres Strait Islander music
Contemporary Aboriginal and Torres Strait Islander music continues to merge earlier traditional sounds with contemporary mainstream music styles.
Promoting Aboriginal and Torres Strait Islander achievement as a marketable and growing force within wider Australia, the National Indigenous Music Awards provide a tangible forum by which the wider community can learn about Aboriginal and Torres Strait Islander music.
PLEASE NOTE: THE FOLLOWING PAGES INCLUDE IMAGES OF DECEASED PERSONS
Tom Lewis, actor, musician, Indigenous consultant.
'Dust Echoes is one way that we are bringing everyone back to the same campfire - black and white. We are telling our stories to you in a way you can understand, to help you see, hear and know. And we are telling these stories to ourselves, so that we will always remember, with pride, who we are.'
'The land owns us'
Bob Randall, a Yankunytjatjara elder and Traditional Owner of Uluru, explains how the connectedness of every living thing to every other living thing is not just an idea but a way of living. This way includes all beings as part of a vast family and calls us to be responsible for this family and care for the land with unconditional love and responsibility.
For Torres Strait Islander people, the link between the land, sea, and Island Custom is strong, enduring and fundamental to the way of life in the Torres Strait. In traditional times, Island Custom played a major role in determining social, political and economic structures with individual communities.
'The Coming of the Light'
The Coming of the Light festival marks the day the London Missionary Society first arrived in Torres Strait. The missionaries landed at Erub Island on 1 July 1871, introducing Christianity to the region. There were many disadvantages of missionary influences, such as the destruction of traditional cultural religious practices. But there were also positive consequences. Christianity provided a shared identity with the focus on unity that was reinforced through inter-island church meetings, festivals and church openings.
Today, for many Torres Strait Islanders, 'The Coming of the Light' is commemorated on the first of July each year and is regarded as National Torres Strait Islander Day.
Elders
Why are Elders important in Aboriginal and Torres Strait Islander cultures?
Elders perform a vital and honoured role in Aboriginal and Torres Strait Islander communities. They are admired and respected as keepers and enforcers of lore, stories and culture. They guide communities today as they have done for generations. Because of their cultural knowledge, wisdom and strength, Aboriginal and Torres Strait Islander cultures are as strong and diverse today as they have been in the past.
In some instances, Aboriginal and Torres Strait Islander people above a certain age will refer to themselves as Elders. However, it is important to understand that in traditional Aboriginal and Torres Strait Islander culture, age alone does not necessarily mean that someone is a recognised Elder.
Kinship
It is important for people to have an understanding of the concepts of 'family' and 'kinship' as they exist for Aboriginal and Torres Strait Islander peoples. The traditional Aboriginal and Torres Strait Islander family structure is significantly different to the Western view of a family unit. Whereas many non-Indigenous people live within a nuclear family unit, Aboriginal and Torres Strait Islander people value an extended family system, which often includes quite distant relatives.
Betty is the Manager of a busy team in the State office. John, a work colleague, asks Betty for a week's leave to attend to 'sorry business'.
John explains that his Mother's Uncle has passed away and that he needs to return to his land to attend the funeral.
'Sorry business' can take some time and supervisors should be sensitive and consider the request for leave for bereavement purposes favourably. In some instances, this may require flexible working conditions or leave without pay options.
Aboriginal and Torres Strait Islander languages
How many Aboriginal and Torres Strait Islander languages are spoken today?
In 1788, there were about 250 separate Indigenous languages spoken in Australia, plus dialects. Today, only two thirds of these languages survive and only 20 of them (eight per cent of the original 250) are still strong enough to have a chance of surviving well into the next century.
Welcome to Country
Welcome to Country ceremonies acknowledge the traditional custodians of a particular area or region, demonstrating respect for the Aboriginal and Torres Strait Islander people, culture and their heritage.
It is undertaken by a Traditional Owner of the land and symbolises the consent of the traditional landowners for the event to take place on their land by welcoming the event and people in attendance to their country and giving safe passage.
Acknowledgement of Country
An Acknowledgement of Country demonstrates respect for the Aboriginal and Torres Strait Islander culture and traditional custodians of the land and acknowledges their continuing relationship and connection with the land and water.
Generally, Acknowledgement of Country takes place at the beginning of a meeting and is undertaken by the chair or speaker.
Click here to view guidelines for conducting a Welcome to Country or Acknowledgment of Country.
Scenario
You are supervising an employee, Alan, who identifies as being of Indigenous heritage. Alan is active with the Aboriginal and Torres Strait Islander Employee Network (IEN) and is happy to talk about his culture and family with the other team members. Alan uses the regular team meetings to discuss upcoming events such as National Reconciliation Week and NAIDOC Week.
At a weekly team meeting Alan asks to start all formal team meetings with an Acknowledgement of Country. You ask for further information regarding the process and the background and agree to Alan's request.
After the team meeting another team member, Suzie, approaches you to discuss the Acknowledgement of Country. Suzie feels that it is inappropriate for Alan to “force” Indigenous matters on all staff members and requests that the Acknowledgment of Country not be conducted.
Name avoidance
In many Aboriginal and Torres Strait Islander communities, reproduction of the names and photographs of deceased people is restricted during a period of mourning. If there is a need to refer to the deceased person, it is possible to modify their name or use a circumlocution. E.g. 'The old man that painted'.
British colonisation of mainland Australia began with the arrival of the First Fleet in Botany Bay in 1788.
At first Aboriginal people assisted British settlers to survive in Australia, and the British settlers looked upon the Aboriginal people as 'noble savages'. However, within a short period of time, conflict ensued, and a view was developed on behalf of the British settlers that Aboriginal people were "uncivilised and inferior". Australia was declared "terra nullius" or uninhabited.
Stolen Generations
I've asked my granny if she thought she was rescued. She replied:
"I didn't need rescuing from my mother's love."
Che Cockatoo-Collins (Footballer)
The stolen generations were Aboriginal and Torres Strait Islander children who were forcibly removed from their families by state and federal agencies and placed in church missions or with non-Aboriginal and Torres Strait Islander families. The removals occurred mainly between 1869 and 1969, although in some places children were still being taken in the 1970s.
On 13 February 2008, then Prime Minister Kevin Rudd presented an apology to the Aboriginal and Torres Strait Islander community for the Stolen Generation. The apology was seen as a 'first step by acknowledging the past and laying claim to a future that embraces all Australians'.
Click here to access the full text of the apology.
'I grew up feeling alone, a black girl in a white world and I resented them for trying to make me white but they couldn't wash away thousands of years of dreaming.'
Aunty Rhonda Collard, member of the Stolen Generation
How will a Voice to Parliament help First Nations people?
Many of the concerns First Nations people face are varied and complex. The issues are bound to factors such as cultural differences, remote locations, poverty, English as a second or third language, and failed and racist past government policies.
A Voice will mean the Government will have better quality information about First Nations issues - by First Nations people. First Nations people understand the issues affecting their communities and are best placed to contribute to the solutions.
Resource allocation will be more accurately targeted. Better laws will improve outcomes across all social measurements, including health, housing, criminal justice, and education.
Living Standards Waterhole
'It is not credible to suggest that one of the wealthiest nations in the world cannot solve a health crisis affecting less than three per cent of its citizens.'
Tom Calma, Aboriginal and Torres Strait Islander Social Justice
Overcrowded, poor-quality housing in many communities, limited access to healthy food, and the absence of access to Primary Health Care are major contributors to illnesses that should be preventable and that tend to become chronic problems.
Cardiovascular and respiratory diseases, diabetes, musculoskeletal conditions, kidney disease, and eye and ear problems are massive challenges for Aboriginal and Torres Strait Islander people.
Barriers often stem from cultural differences and a lack of knowledge of recruitment processes by Aboriginal and Torres Strait Islander jobseekers. These can result in under-prepared work resumes, inappropriately addressing key selection criteria or a lower level of interest from candidates if there are no other Aboriginal and Torres Strait Islander people working in the organisation. Many of the barriers faced by Aboriginal and Torres Strait Islander people can be understood and overcome through useful strategies for recruiting and retaining employees.
Celebrating Aboriginal and Torres Strait Islander Culture waterhole
There have been many successful and influential Aboriginal and Torres Strait Islander people involved in various fields such as sport, arts, politics, media and lore.
David Unaipon (1872 - 1967) was a Ngarrindjeri man, inventor and writer. He based his helicopter design on the principal of a boomerang. David Unaipon's portrait is depicted on the Australian $50 note, along with drawings from one of his inventions and an extract from his original manuscript, Legendary Tales of Australian Aborigines.
NAIDOC
NAIDOC stands for the National Aboriginal and Islander Day Observance Committee. Its origins can be traced to the emergence of Aboriginal and Torres Strait Islander groups in the 1920s, which sought to increase awareness in the wider community of the status and treatment of Aboriginal and Torres Strait Islander people.
NAIDOC Week celebrations are held across Australia each July to celebrate the history, culture and achievements across all fields, including music, art, culture, education, sport, employment and politics of Aboriginal and Torres Strait Islander people.
Credits
The content of this course was originally developed by Interaction Training Pty Limited in conjunction with the Australian National University. Design elements have been reproduced by Interaction with permission from the Workforce Design and Strategy Section at DIMA. We would like to join them in acknowledging assistance provided by the department's Indigenous Employees Network (IEN) and Reconciliation Ambassador Network (RAN) and The Australian National University.
Conclusion
You have now visited and completed all the waterholes to complete your journey. You can exit the course and save your work by clicking the Save and Exit button below.
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