Aboriginal and Torres Strait Islander cultural appreciation
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Respect
People accessing this module should be aware that the content may include names and images of deceased persons. We treat Aboriginal and Torres Strait Islander cultures and beliefs with respect. We acknowledge that to some Aboriginal and Torres Strait Islander communities, it is distressing and offensive to show images of people who have died.
Acknowledgement
We would like to acknowledge the Traditional Custodians of the land on which we live and work.
We would also like to pay respect to the Elders of this land, both past and present, and extend that respect to the other Aboriginal and Torres Strait Islander people who may be participating in this course.
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.
Aboriginal People
The term Aboriginal has traditionally been applied to the Indigenous inhabitants of mainland Australia, Tasmania, and other adjacent islands. The use of the term is becoming less common, with names preferred by the various groups becoming more common.
Aboriginal peoples have been specifically identified as a group of people who share, in common, biological ancestry back to the original occupants of the continent. Aboriginal peoples are the original inhabitants of the Australian continent and nearby islands and the descendants of these peoples.
Despite similarities in culture and history, there are many different Aboriginal and Torres Strait Islander groups.
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.
There are around 5,800 Torres Strait Islander peoples who live in the area of the Torres Strait and 47,200 others who live outside of this area - mostly in the north of Queensland, particularly in Townsville and Cairns.
The Arrernte people (pronounced Arrenda and known in English as the Aranda) are the original custodians of Arrernte lands in the central area of Australia around Mparntwe or Alice Springs in the Northern Territory. The Arrernte tribe has lived there for more than 20,000 years. Some Arrernte people live in other areas at a distance from their homeland. Their ancestors spoke one or more of a group of related languages or dialects.
Population
Today, there are just over half a million Aboriginal and Torres Strait Islander people in Australia. This makes up around 2.7 per cent of the Australian population.
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This 2.7 per cent is comprised of approximately 90 per cent Aboriginal and 6 per cent Torres Strait Islanders, with approximately 4 per cent of both Aboriginal and Torres Strait Islander origin.
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The Australian Bureau of Statistics predicts that there will be between 907,800 and 945,600 Aboriginal and Torres Strait Islander people by the year 2026. The population aged 25-54 is projected to increase from 235,900 in 2011 to between 336,100 and 337,800 in 2026.
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The Aboriginal and Torres Strait Islander population is the fastest-growing population group in Australia. Between 1991 and 2006 the population increased by an average of 2.6 per cent annually, compared with 1.2 per cent for the total Australian population.
Let’s attempt a short quiz
This quiz is designed to help you get a feel for your existing knowledge and will not be marked!
Waterhole complete
You have completed the Prelude waterhole. Click the Next arrow to progress to the Reconciliation waterhole.
Reconciliation Waterhole
Reconciliation is about building better relationships between Aboriginal and Torres Strait Islander peoples and the wider Australian community for the benefit of all Australians. Reconciliation allows us to work together to solve problems and generate success that is in everyone's best interests. It includes:
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raising awareness and knowledge of Aboriginal and Torres Strait Islanders history and culture
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changing attitudes that are often based on myths and misunderstandings
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encouraging action where everyone plays their part in building a better relationship between us as fellow Australians
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.
National Reconciliation Week
National Reconciliation Week is celebrated across Australia from 27 May to 3 June each year. The dates commemorate two significant milestones in the reconciliation journey - the anniversaries of:
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the successful 1967 referendum and
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the High Court Mabo decision.
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The week is a time for all Australians to learn about our shared histories, cultures and achievements and to explore how each of us can join the national reconciliation effort.
Waterhole Complete
You have completed the Reconciliation waterhole. Click the Next arrow to progress to the Culture waterhole.
Identity
Despite the similarities in culture and history, there are many different Aboriginal and Torres Strait Islander groups in Australia.
Aboriginal and Torres Strait Islander peoples identify themselves with names from the specific region in Australia they have inhabited.
Click here to view an Indigenous Language Map.
Aboriginality is defined by relationships - not skin colour. Aboriginal and Torres Strait Islanders refer to their nation when identifying themselves: 'I am a Dharawal man' or 'I'm an Eora woman'.
Today, an Aboriginal or Torres Strait Islander is defined as a person who:
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is of Aboriginal or Torres Strait Islander descent;
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identifies as an Aboriginal or Torres Strait Islander; and
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is accepted as such by the community in which he (she) lives.
Urbanisation
Aboriginal and Torres Strait Islander people everywhere, like all cultures, are evolving contemporary cultural forms and practices. 75 per cent of Aboriginal and Torres Strait Islander people now live in urban and regional environments, which does not mean that they are removed from their culture. The people maintain strong links to 'traditional' culture, including ongoing contact with country (traditional land), family and communities.
Aboriginal and Torres Strait Islander music
Music is a powerful element of Aboriginal and Torres Strait Islander culture and is part of everyday life as well as being a vital part of sacred ceremonies. Traditional music is still practiced and performed widely - and there is also a very strong and lively contemporary music scene.
Music plays a major role in traditional Aboriginal societies and is intimately linked with a person's ancestry and country (the animals, plants and physical features of the landscape). It is traditionally connected with important events such as the bringing of rain, healing, wounding enemies, and the winning of battles.
(Photo of tAli-Mills performing Waltjim Bat Matilda at the 2010 IMAs, courtesy of musicnt.com.au)
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
Christine Anu
Christine Anu is one of the Torres Strait Islander most successful performers and one of Australia's most popular recording artists, backed by an award-winning repertoire spanning across music, theatre, dance, film, television and children's entertainment.
Jimmy Little
James little AO was an Aboriginal musician, singer, songwriter and guitarist, whose career spanned six decades. He was appointed an Officer of the Order of Australia in the Australia Day Honours of 2004 and was named a Living National Treasure in 2004.
Yothu Yindi
Yothu Yindi are an Australian band with Aboriginal and non-Aboriginal members formed in 1986. The band combines aspects of both musical cultures; their sound varies from traditional Aboriginal songs to modern pop and rock songs, where they blend the typical instruments associated with pop/rock bands, such as guitars and drums, with the traditional yidaki and bilma.
Geoffrey Gurrumul Yunupingu
Born blind, Gurrumul grew up off the coast of tropical north-east Arnhem Land as a member of the Gumatj clan on Elcho Island. Known for a fragile but powerfully emotive voice, singing in both English and Yolnu Matha language, Gurrumul Yunupingu passed in 2017.
Archie Roach
Archie Roach, a truly gifted and inspiring talent, passed in July 2022. Born at Framlingham Aboriginal mission, Warrnambool in south western Victoria, Archie was taken from his family at an early age as part of the notorious 'stolen generation'. Institutionalised and then fostered, the Archie Roach story has been well documented. A former homeless alcoholic, Archie Roach recorded his first record, Charcoal Lane, in 1990 with Paul Kelly as producer. The album won two Aria Awards and a Human Rights Award - the first time a Human Rights Award has been awarded to a songwriter. It was also in the US Rolling Stone's Top 50 albums for 1992 and achieved gold status in Australia.
The Dreaming
The Dreaming is the Aboriginal term that refers to an infinite, all-at-once time in which the past, present and future coexist at the same time. It is the natural world, especially the land or the country to which a person belongs, which provides the link between the people and The Dreaming.
Dreaming stories carry the truth from the past, together with the code for the lore, which operates in the present. Each story belongs to a long, complex story that establishes the structures of society, rules for social behaviour and the ceremonies performed to ensure the continuity of life and land. Some Dreaming stories discuss consequences and our future being.
Stories help explain how the land came to be shaped and inhabited and how to behave and why.
Examples of the art of storytelling can be found at the Dust Echoes website. The Dust Echoes series is a collection of dreamtime stories collected from the Wugularr (Beswick) Community in Arnhem Land in the Northern Territory. The stories have been screened at film and animation festivals all over the world to great critical acclaim.
Our spirituality is a oneness and an interconnectedness with all that lives and breathes, even with all that does not live or breathe. - Mudrooroo, Aboriginal writer.
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.'
Spirituality of Land and Sea
Land and the sea are fundamental to the wellbeing of Aboriginal and Torres Strait Islander people. The land is the core of all spirituality. This relationship and the spirit of 'country' are central to the issues that are important to Aboriginal and Torres Strait Islander people today. Aboriginal and Torres Strait Islander people take responsibility and care of the land:
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Land is 'home'
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Land is mother
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Land is steeped in culture
'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.
'Money don't mean nothing to me'
Jeffrey Lee could have become a millionaire. But he decided not to. Jeffrey is a senior custodian of the land known as Koonwarra. The French energy company Areva was seeking to activate its mineral lease to extract tonnes of uranium from the site. Instead of accepting millions in mining royalties, Mr. Lee approached the federal government with an offer to incorporate the land into the Kakadu National Park.
'When you dig 'em hole in that country, you're killing me,' he told reporters. 'Money don't mean nothing to me. Country is very important to me.'
Jeffrey works as a ranger in the park and hopes the extension will bring more visitors to the area and create further employment for Aboriginal people. "Traditional Owners will be doing stuff on country," he said, adding that it was important to preserve land for future generations so non-Indigenous Australians could learn about Aboriginal culture."
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.
Culture exercises
Let’s attempt a set of exercises to help with your understanding. For each exercise, please select the most appropriate definition from the options provided and please try again if you make an incorrect selection.
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.
In Aboriginal and Torres Strait Islander communities, society and family is an integral part of a person's life. It is the extended family that teaches how to live, how to treat other people and how to interact with the land. When working with Aboriginal and Torres Strait Islander people you may find that they rarely call their family members by name, instead they use relationship terms such as brother, mother, aunt or cousin. It is useful to have a general understanding of the Classification System of Kinship.
This 'kinship' system establishes how all members of a community are related and what their position is.
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.
The languages with the most speakers currently are Arrernte, Djambarrpuyngu/Dhuwal, Pitjantjatjara and Warlpiri. There are also many speakers of Torres Strait Creole and Kriol.
Many languages are no longer spoken in their entirety by anyone; rather, words and phrases are used. There is widespread community support for language projects to assist the revival and maintenance of Aboriginal and Torres Strait Islander languages. Bilingual education was introduced in some Aboriginal and Torres Strait Islander communities in the early 1970s and continues today.
The Aboriginal and Torres Strait Islander flags
Most Australians can identify the flags of the Aboriginal and Torres Strat Islanders. Click on each of the flags now, to learn a little more about their history.
The Aboriginal flag was designed by a central Australian Luritja man, Harold Thomas, to signify the unity of the Aboriginal people during the land rights movement in the 1970s. Divided into two halves, the red base of the flag represents the earth, ochre and the spiritual relationship to the land, while the black panel symbolises the Aboriginal people. The two halves of the flag are connected by a central yellow circle, representing the sun - the constant giver of life.
First flown at Victoria Square in Adelaide on National Aborigines day, July 12, 1971, the flag was proclaimed the official 'Aboriginal flag of Australia' in 1975. In 1995, it was legally recognised by the Australian government as a 'Flag of Australia' under section 5 of the Flags Act 1953.
The Aboriginal flag
The Torres Strait Islander flag consists of a blue horizontal mid panel, flanked by two green panels. These are separated by thin black lines representing the people. A 5-pointed white star, symbolic of peace and the Aboriginal islander groupings, sits central to the flag. This is surrounded by a 'deri'/'dharri' headdress, symbolic of the Torres Strait Islander people.
The Torres Strait Islander flag was designed by the late Bernard Namok of Thursday Island in 1992. The Torres Strait Islander flag was officially recognised by the Australian Government as an Australian flag in 1995.
The Torres Strait Islander flag
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.
Is Alan acting in an inappropriate manner by requesting to undertake an Acknowledgment of Country?
Are you obligated to undertake an Acknowledgment of Country because you have an Indigenous team member?
What resources could you provide to Suzie to address her concerns?
What are the benefits of including an Acknowledgement of Country?
Scenario Responses
A diverse workplace acknowledges each employee's individual strengths and values and the potential they bring.
Click the next arrow to view appropriate responses to the scenario questions above.
Is Alan acting in an inappropriate manner by requesting to undertake an Acknowledgment of Country?
Feedback: No. Our organisation recognises the Traditional Owners of the land on which our sites are based and endorses the inclusion of an Acknowledgment of Country at key events, including at meetings and training.
What resources could you provide to Suzie to address her concerns?
Feedback: You could provide Suzie with access to guidelines for conducting a Welcome to Country or Acknowledgment of Country. You could also provide Suzie with any other resources that might be available at the time (such as this course) to help provide background on Indigenous culture, the significance of these practices and the organisation's commitment to the reconciliation agenda.
What are the benefits of including an Acknowledgement of Country at your team meetings?
Feedback: The benefits include respecting Alan and his culture as well as providing an inclusive environment for your team. By respecting one team member's culture, you are demonstrating the diverse nature of your team and encouraging others to share their unique and enriching cultural customs.
Waterhole complete
You have completed the Culture waterhole. Click the Next arrow to progress to the Communication waterhole.
Communication cues waterhole
In this waterhole, we will investigate some important cues and considerations when communicating with Aboriginal and Torres Strait Islander people, for example:
- If Aboriginal and Torres Strait Islander people don't look you in the eye when spoken to, are they being rude?
- If an Aboriginal or Torres Strait Islander person doesn't answer a question, are they being impolite?
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'.
Eye contact
In some Aboriginal and Torres Strait Islander cultures, it is considered rude or disrespectful to look someone straight in the eye. If an Aboriginal and Torres Strait Islander person does not want to make eye contact with you, this does not necessarily mean that they are being impolite. Also, pointing at people when trying to emphasise something should be avoided.
Silence
Be sensitive about non-verbal communication cues, which are often a natural part of Aboriginal and Torres Strait Islander communication patterns. For instance, the use of silence does not mean that an Aboriginal or Torres Strait Islander person does not understand. They may be listening, thinking, remaining non-committal or waiting for community support or input.
Long periods of silence and thought are common in Aboriginal and Torres Strait Islander cultural meetings. Given time and trust, people will offer their opinions. During a discussion, an Aboriginal or Torres Strait Islander person may not immediately express their own opinion, even if they hold one. Instead, they may listen to others before offering their own views.
Asking questions
In Aboriginal and Torres Strait Islander cultures, information is often obtained by asking indirect questions. Unlike direct questions, indirect questioning includes making statements and seeking agreement or disapproval. Another form of indirect questioning is to provide information and request feedback at a later time. For example, John would like to know if Adam is comfortable at his workstation...
- Direct question: Adam, are you comfortable at your workstation?
- Indirect question: Not everyone likes the workstation setup, maybe we need to rework the design?
Which do you think is the preferred question in this example?
Scenario: Judy is the manager of a team of 12 employees
At the weekly team meeting Judy notices that Peter, a new member of her team who is Aboriginal, isn't contributing to the group discussion. What could Judy do to involve Peter in the discussion?
Feedback
Judy should provide a number of ways for her team to take part in team meetings. This could include asking team members to see her individually after the meeting or setting up a feedback email/box in the team area. Judy should be mindful not to draw attention to Peter when introducing the new processes but rather focus on the benefits of improved opportunities for communication.
Most importantly, Judy should speak to Peter and ask if there is something that she or the team could do to make him feel comfortable participating in team meetings.
Judy should also ensure that her team members undertake Cultural Awareness and Respect Training to gain a better understanding of Peter's culture and his communication style.
Waterhole complete
You have completed the Communications waterhole. Click the Next arrow to progress to the Government Policies waterhole.
Government Policies Waterhole
All Australians are bound by a collective past and present. Australia's history explains the current situation of Aboriginal and Torres Strait Islander peoples.
In 1606 Spaniard Luis Vaez de Torres was credited as discovering the Torres Strait Islands however it is likely that Chinese, Malay and Indonesian traders had explored the islands before him. It was not until the 1860s, when there was a discovery of pearl shell, that the Islands received an influx of people from all over the region who settled primarily on Thursday Island (Wyben/Waiben).
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.
Upon Federation in 1900, the original Constitution Act excluded Aboriginal people from being considered as citizens. Nonetheless, Aboriginal men served as soldiers in the Boer War, World War I, World War II, Korean War and Vietnam War.
In 1988 some Australians celebrated 200 years of Australian history: “The celebration of a nation”.
However, for some Aboriginal people the occasion was one of mourning.
What was the 1967 referendum about?
In 1967, after ten years of campaigning, a referendum was held to change the Australian Constitution. The referendum saw more than 90 per cent of eligible Australians vote YES to count Aboriginal and Torres Strait Islander Australians in the national census of the population and to give the Commonwealth Government power to make specific laws for Aboriginal and Torres Strait Islander people. This event is often referred to as the first stage of the reconciliation movement in Australia.
Many Aboriginal and Torres Strait Islander people considered that changing sections of the Federal Constitution was essential in gaining formal recognition of their existence as people of their own country. Only four referenda prior to 1967 had been passed.
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.
Family Matters Report 2020
This report from 2020 underlines that the struggle continues: Aboriginal and Torres Strait Islander children make up 37% of the total out-of-home care population yet represent only 6% of the total child population in Australia. The rising tide of over-representation of Aboriginal and Torres Strait Islander children removed from their families continues at an alarming rate, with the majority of those children permanently separated from their parents.
"Our children are 9.7 times more likely to be living away from their families than non-Indigenous children, an over-representation that has increased consistently over the last 10 years. It is time to completely change this broken system that is not working for our kids.” Sue-Anne Hunter, Family Matters Chair.
Click here to visit the site
Timeline of Significant Events
Click each of the Year tabs on this dialogue box to overview some of the significant events relating to reconciliation.
1962
The Commonwealth Electoral Act is amended to give the vote to all Aboriginal people.
1967
The Commonwealth Referendum passes. This ends constitutional discrimination, and all Aboriginal people are now counted in the national census.
1971
The first census to include Aboriginal people.
1972
The Whitlam Government introduces a policy of self-determination. The Department of Aboriginal Affairs was established. The “Aboriginal Embassy' is pitched outside Parliament House in Canberra. The Whitlam Government freezes all applications for mining and exploration on Commonwealth Aboriginal Reserves.
1976
Federal Parliament passes the Aboriginal Land Rights (Northern Territory) Act.
1987
A Royal Commission into Aboriginal Deaths in Custody begins.
1991
The Council for Aboriginal Reconciliation Act passes through Federal Parliament. The Council is formed. The Royal Commission into Aboriginal Deaths in Custody presents its Report and Recommendations to the Federal Parliament.
1992
The High Court of Australia rules in the Mabo case that native title exists over particular kinds of land and that Australia never was terra nullius or 'empty land'.
1993
The Federal Government establishes the Office of the Aboriginal and Torres Strait Islander Social Justice Commissioner in response to issues of discrimination and disadvantage highlighted by the Royal Commission into Aboriginal Deaths in Custody and Human Rights and Equal Opportunity Commission's National Inquiry into Racist Violence.
1995
The National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from their Families is established in response to efforts made by key Indigenous agencies and communities.
1996
The Wik Decision. The High Court found that pastoral leases did not necessarily extinguish native title (as earlier ruled) and that both could co-exist but where there was conflict, native title rights were subordinate to the rights of the pastoral leaseholder.
1997
The 700-page report of the 'Stolen Children' Nation Inquiry 'Bringing Them Home' was tabled in Federal Parliament.
2000
National Recognition Week and People's Walk for Reconciliation.
2004
Abolition of ATSIC.
Formation of National Indigenous Council.
2008
Apology to Australia's Indigenous People. The apology in the Australian Federal Parliament on 13 February 2008 to the Stolen Generations of Australia became a defining moment in the nation's history.
2017
On the 26 May 2017 during the National Constitutional Convention, 250 First Nations Delegates’ from across Australia came together to agree that in Australia sovereignty has never been ceded or extinguished. From this agreement, “the Uluru Statement from the Heart” was formed.
Waterhole - Uluru Statement from the Heart
Put simply, the Uluru Statement from the Heart is an invitation from First Nations Peoples to consider legal and structural reforms to redesign the relationship between First Nations Peoples and the Australian population. The Statement calls for two changes:
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Voice to Parliament, which needs to be enshrined in the Constitution of Australia to ensure it remains a permanent part of our democracy.
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A Makarrata Commission to supervise a process of agreement-making between governments and First Nations and truth-telling about our history.
In May 2022, Prime Minister Anthony Albanese made a commitment to establish an Indigenous Voice to Parliament that the Australian Constitution guarantees.
Why do we need to change the Constitution?
Constitutional enshrinement can only be achieved through a referendum.
This means the constitution cannot be altered without 'the approval of the people'.
All Australians of voting age will have the opportunity to vote to enshrine a First Nations Voice into the Australian Constitution.
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.
Let’s take a moment to reinforce some key points.
Click the Next button when you are ready to load the first question in our knowledge check.
Waterhole complete
You have completed the Government Policies waterhole. Click the Next arrow to progress to the Living Standards waterhole.
What is the cause of the Aboriginal and Torres Strait Islander health equality gap?
Over the last 50-years the health of Australians has improved significantly due to major advances in medical care and rising prosperity. Aboriginal and Torres Strait Islander people, however, have not shared the same benefits.
Aboriginal and Torres Strait Islander people have less access to essential health services than non-Indigenous Australians. Too often they don't get the health care they need, when and where they need it. A particular problem facing Aboriginal and Torres Strait Islander communities is the relative lack of access to primary health care.
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.
A variety of factors have resulted in Aboriginal and Torres Strait Islander people experiencing a deplorable health status compared to non-Indigenous settlers.
These include:
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colonial dispossession
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land alienation
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forcible relocation
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loss of language
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disruption of families
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treaties
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international law
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indigenous cultural lore
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suppression of Indigenous cultural practices, values and beliefs
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violations of Indigenous inherent sovereignty and the right to self-determination
Closing the gap
The objective of the National Agreement on Closing the Gap (the National Agreement) is to enable Aboriginal and Torres Strait Islander people and governments to work together to overcome the inequality experienced by Aboriginal and Torres Strait Islander people and achieve life outcomes equal to all Australians.
Key targets of the Closing the Gap agreement are listed below:
- Everyone enjoys long and healthy lives
- Children are born healthy and strong
- Children are engaged in high-quality, culturally appropriate early childhood education in their early years
- Children thrive in their early years
- Students achieve their full potential
- Students reach their full potential through further education pathways
- Youth are engaged in employment or education
- Strong economic participation and development of people and their communities
- People can secure appropriate, affordable housing that is aligned with their priorities and need
- Adults are not overrepresented in the criminal justice system
- Young people are not overrepresented in the criminal justice system
- Children are not overrepresented in the child protection system
- Families and households are safe
- People enjoy high levels of social and emotional wellbeing
- People maintain a distinctive cultural, spiritual, physical, and economic relationship with their land and waters
- Cultures and languages are strong, supported, and flourishing
- People have access to information and services enabling participation in informed decision-making regarding their own lives.
Click here for further information
Aboriginal and Torres Strait Islander people experience much higher levels of unemployment than non-Indigenous Australians.
There is a clear link between unemployment and other aspects of disadvantage. Unemployment is linked to:
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poor health
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poor living standards
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low self-esteem
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imprisonment and substance misuse
Being employed leads to improved wealth and asset creation for families and communities, which in turn has a positive influence on the health and education of children.
Finding ways to increase the economic participation of the Aboriginal and Torres Strait Islander working-age population is important for supporting Government initiatives.
Factors that can make it difficult for Aboriginal and Torres Strait Islander people to obtain work include:
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lack of relevant training
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lack of exposure to the mainstream workforce
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the culture of work organisations and the expectations of organisations
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the challenges involved in balancing family and community obligations with the demands of full-time work
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poor health
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.
Waterhole complete
You have completed the Living Standards waterhole. Click the Next arrow to progress to the Celebrating Aboriginal and Torres Strait Islander Culture waterhole.
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.
Prominent Aboriginal and Torres Strait Islander people
Click the navigation arrows as they appear to display Aboriginal and Torres Strait Islander Australian of the Year and Young Australian of the Year recipients…
2009 Mick Dodson (ANU Professor of Law)
1998 Cathy Freeman (World champion athlete)
1992 Mandawuy Yunupingu (Singer with Yothu Yindi)
1984 Lowitja O'Donoghue (Aboriginal health worker and Aboriginal and Torres Strait Islander Commission chairperson)
1979 Neville Bonner (First Aboriginal Senator)
1978 Galarrwuy Yunupingu (Aboriginal leader and land rights advocate)
1971 Evonne Goolagong Cawley (Tennis champion)
1968 Lionel Rose (World champion boxer)
Young Australian of the Year... 2007 Tania Major (Indigenous youth advocate)
1997 Nova Peris (Olympic gold medalist)
1990 Cathy Freeman (World champion athlete)
1982 Mark Ella (Australian Rugby Union captain)
Cultural Events
Aboriginal and Torres Strait Islander culture is celebrated on a number of important events...
Apology to the Stolen Generations
On 13 February 2008 then Prime Minister Kevin Rudd offered an apology to the Stolen Generation. The apology was a crucial step in our reconciliation journey and was a formal acknowledgement of the experiences of the 'Stolen Generations' and the profound sorrow caused by past government practices.
National Reconciliation Week
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.
Each year one of Australia's capital cities hosts the National NAIDOC Ball and Awards Ceremony.
The Awards recognise significant contributions by Aboriginal and Torres Strait Islander people. NAIDOC is celebrated not only in Aboriginal and Torres Strait Islander communities, but by Australians from all walks of life. The week is a great opportunity to participate in a range of activities and to support your local Aboriginal and Torres Strait Islander communities.
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.
We would like to thank all image contributions to this course. In particular, we would like to thank:
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The National Archives of Australia - (www.naa.gov.au) - Images of 'Prominent Indigenous Australians' used courtesy of the National Archives of Australia except the image of Cathy Freeman (1998) courtesy of: Ian@ThePaperboy.com
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The Bangarra Dance Theatre Australia - www.bangarra.com.au
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The Stylin' Up HipHop & R'n'B Music and Dance Event
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The Territory - The official site for tourism in the Northern Territory
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The Torres Strait Regional Authority - Photos by George Serras.
Disclaimer
This is a generic course, so before we continue, we need you to confirm your understanding that if any policies specific to your workplace conflict with those presented in this course, then you must apply your local workplace policies and procedures rather than those presented here.
Click here to confirm that you have read and understand the above prior to continuing the course.
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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