Respecting and Valuing Aboriginal and Torres Strait ...€¦ · Respecting and Valuing Aboriginal and Torres Strait Islander Peoples and Cultures HIPPY AUSTRALIA’S CULTURAL AWARENESS

Respecting and Valuing Aboriginal and Torres Strait Islander Peoples and CulturesHIPPY AUSTRALIA’S CULTURAL AWARENESS HANDBOOK

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Brotherhood of St LaurenceThe Home Interaction Program for Parents and Youngsters (HIPPY) is an international program developed by the Hebrew University of Jerusalem, Israel. The Brotherhood of St Laurence, through HIPPY Australia is licensed to deliver HIPPY in Australia. Our vision is for an Australia free of poverty.

HIPPY is a home-based parenting and early childhood enrichment program targeting families with young children. HIPPY contributes to successful school participation and offers parents a supported pathway into employment and local level community leadership.

SNAICCThe Secretariat of National Aboriginal and Islander Child Care (SNAICC) is the national peak body in Australia representing the interests of Aboriginal and Torres Strait Islander children and families. SNAICC is primarily funded by the Australian Government Department of Family, Housing, Community Services and Indigenous Affairs.

AcknowledgementsThe Brotherhood of St Laurence, HIPPY Australia and SNAICC are proud to work in partnership, to strengthen the support of HIPPY sites in their valuable input to the lives of young Aboriginal and Torres Strait Islander children.

HIPPY AUSTRALIA3URMHFW�0DQDJHU��/RX�*LOÀOODQ Project Team: Nicola Mackenzie, Sherri Longbottom Artist: Victoria Doyle (Gunai/Kurnai)

SNAICCProject Manager: Melissa Brickell Project Design: Guy Hancock Project Team: Luella Monson-Wilbraham, John Burton, Rebekah Francis, Allara Ashton, Joanne Borg, Nick Butera

PHOTOGRAPHSHIPPY Australia and SNAICC acknowledge and thank the people and communities who have kindly given permission for their photographs to be used in this publication. Copyright of original photographs/images used in this publication is retained by the original copyright holder.

HIPPY Australia acknowledges Elders and Traditional Custodians of lands and seas across Australia

Australia

Secretariat of National Aboriginal and Islander

Child Care

THE HOME INTERACTION PROGRAM FOR PARENTS AND YOUNGSTERS IS FUNDED BY THE AUSTRALIAN

GOVERNMENT DEPARTMENT OF EDUCATION, EMPLOYMENT AND WORKPLACE RELATIONS.

© Copyright HIPPY Australia, Brotherhood of St Laurence and and SNAICC 2012.

No part of this publication should be reproduced in part or in whole without prior authorisation of HIPPY Australia and SNAICC.

ContentsForeword ......................................................... 1

HIPPY Australia ................................................ 2

Family ............................................................... 3

Community ..................................................... 5

Community events ......................................... 7

Culture ............................................................. 9

Cultural protocols ........................................... 11

Land and sea ................................................. 15

Language ....................................................... 17

History .............................................................. 19

Historical timeline ........................................... 21

Flags ................................................................. 23

Cultural expressions......................................... 24

Glossary ........................................................... 25

References ...................................................... 26

Resources ........................................................ 27

5HÁHFWLRQ� ........................................................ 28

Victoria Doyle - Artist“I am a Gunai/Kurnai woman born in Melbourne, Victoria and have lived in Sydney, New South Wales for 17 years. I have been involved with Aboriginal education for 20 years, but I have always had art around me. I have only started painting for people 10 years ago. I have painted for many corporate events, I have art on posters, brochures, clothing and I have painted many murals. I have always used symbols in my art and I have a deep appreciation for the colours of the earth. My art is a very personal expression of what I see and feel.”

Victoria’s artwork speaks of the guiding principles for respecting and valuing Aboriginal and Torres Strait Islander peoples and cultures:��)DPLO\��&RPPXQLW\��&XOWXUH��/DQG�DQG�VHD��/DQJXDJH��+LVWRU\

HIPPY Australia commissioned Victoria Doyle to create this artwork as a symbol of its commitment to supporting HIPPY participants in the delivery of respectful, culturally-informed early childhood enrichment for Aboriginal and Torres Strait Islander children and families.

Victoria’s artwork links the content throughout this handbook and in the accompanying poster: see back cover.

Copyright of the original artwork/story used in this publication is retained by the original artist.

ForewordI am an Aboriginal woman married to an Aboriginal man. Both my husband and I identify with the La Perouse Aboriginal community in NSW. I have three children and two grandchildren.

I have been involved in Aboriginal Education for over 20 years. I started working at my daughter’s school as a tutor for the Aboriginal children. I became interested in Aboriginal education and became the Aboriginal Education Assistant at my daughter’s school. Here I ÀQLVKHG�P\�'LSORPD�LQ�$ERULJQDO�(GXFDWLRQ�

After many years working at the school I became involved in the HIPPY program at La Perouse. I was Coordinator for HIPPY La Perouse for eight years and have been a HIPPY Consultant 2010-2011. I also did HIPPY with my granddaughter.

My husband and I have raised our children to be aware of their Aboriginal culture. Our youngest son has JLYHQ�:HOFRPH�WR�&RXQWU\�LQ�KLV�'KDUDZDO�ODQJXDJH��I am always very proud of him when he does this. He understands about Aboriginal protocols and always does this with an Elder from the community.

My eldest son did Aboriginal Studies for his Higher School &HUWLÀFDWH��+H�DOVR�KDG�D�SURXG�PRPHQW�ZKHQ�KH�DQG�KLV�grandfather were given the honour of returning the bones of ancestors, back from England, to a traditional burial site across Botany Bay. My daughter has also been involved DV�.RRUL�GHOHJDWH�IRU�1$,'2&��1DWLRQDO�$ERULJLQHV�DQG�,VODQGHUV�'D\�2EVHUYDQFH�&RPPLWWHH��:HHN�DQG�LQ�Aboriginal art and culture along her journey. My children have always been brought up to know they are Aboriginal, as they are not dark skinned, but they know it in their heart.

,�IHHO�WKDW�ZLWK�$ERULJLQDO�IDPLOLHV�WKDW�LW�LV�IDPLO\�ÀUVW��The families know that education is important but family FRPHV�ÀUVW��1RW�MXVW�WKH�LPPHGLDWH�IDPLO\�EXW�DOVR�WKH�extended family.

It is my hope that this handbook will provide the reader with an awareness of the importance that Aboriginal and Torres Strait Islander families place in their people, history, culture, land, sea and country. It is important that this is recognised and valued. I am hopeful that this handbook will continue to support the great work HIPPY Coordinators and Home Tutors do in engaging Aboriginal and Torres Strait Islander families in the HIPPY program.

Sherri Longbottom Consultant, HIPPY Australia

1 HIPPY: CULTURAL AWARENESS MANUAL

“Being Aboriginal is not the colour of your skin or how broad your nose is. It is a spiritual feeling, an identity you know in your heart. It is a unique feeling WKDW�LV�GLIÀFXOW�IRU�D�

non-Aboriginal to fully understand…”Linda Burney, 1982‘Teaching Strategies for Aboriginal Children’, Education News, Vol.18, October 1982, pp. 10-15

HIPPY AustraliaThe Home Interaction Program for Parents and Youngsters �+,33<��ZDV�HVWDEOLVKHG�LQ�$XVWUDOLD�LQ��,W�LV�D�parenting and early childhood enrichment program that engages with families who are caring for young children.

HIPPY in Australia is underpinned by a set of 10 guiding principles. Included in these principles is our strong belief that:

�� 5HVSHFW�DQG�DFNQRZOHGJHPHQW�RI�GLYHUVLW\�HQKDQFH�children’s and families sense of belonging.

�� &RQQHFWLRQV�EHWZHHQ�IDPLO\�DQG�FRPPXQLW\�EXLOG�D�family’s capacity to care for and educate their children.

Family and community connections provide strength and resilience that protects Aboriginal and Torres Strait Islander children for life.

This handbook has been developed in partnership with the Secretariat of Aboriginal and Islander Child Care �61$,&&��,W�VXSSRUWV�DOO�+,33<�VLWHV�LQ�$XVWUDOLD�WR�ZRUN�respectfully with, and alongside Aboriginal and Torres Strait Islander families who wish to participate in HIPPY.

Many of the current HIPPY programs in Australia are strengthened by the Aboriginal and Torres Strait Islander families who participate in them.

This handbook and the accompanying poster are a resource for HIPPY Australia, Coordinators, home tutors and participating families in our continued journey of learning, listening and reconciliation with Aboriginal and Torres Strait Islander peoples.

Aboriginal and Torres Strait Islander cultures and communities are diverse. Ways of working and communicating with individual communities should be actively sought.

This handbook contains terminology, protocols, information and tips that are designed to guide your work. It is not intended to represent all information regarding Aboriginal and Torres Strait Islander families and communities.

The references and activities included may be useful when seeking information, further knowledge and a deeper understanding of the cultural and historical factors that must be acknowledged by those who seek to work respectfully and value Aboriginal and Torres Strait Islander peoples.

HIPPY: CULTURAL AWARENESS MANUAL 2

Children are often cared for, nurtured and raised by the whole family and, for most children, ‘the whole family’ means the whole community.

FamilyAboriginal and Torres Strait Islander children develop a strong sense of belonging, being and becoming when they are nurtured and connected to their family.

While there is great diversity among Aboriginal and Torres 6WUDLW�,VODQGHU��VHH�*ORVVDU\��IDPLOLHV��IDPLO\�LV�WKH�IRXQGDWLRQ�RI�FXOWXUH��LGHQWLW\�DQG�D�VHQVH�RI�FRPPXQLW\��VHH�*ORVVDU\��for Aboriginal people and Torres Strait Islanders. Family is fundamental to both personal and collective identity. It is from family that children receive knowledge and learn about the world and those around them.

In Aboriginal and Torres Strait Islander cultures, child rearing is mostly shared amongst the family and wider community. Families are often large and complex – with extended IDPLO\�DQG�NLQVKLS�WLHV�LQÁXHQFLQJ�WKH�IDPLO\�VWUXFWXUH��&KLOGUHQ�DUH�UDLVHG�DQG�JXLGHG�E\�(OGHUV��VHH�*ORVVDU\��parents, brothers, sisters, grandparents, aunts, uncles, cousins, nephews, nieces. Their children … Their children’s children… All of whom are valued individuals within the collective and extended family kinship structure. Generally all members have a role in the family. A child has a place within the family and within the community.

7KH�FKLOG·V�UROH�HQFRPSDVVHV��DQFHVWUDO�ORUH��VHH�*ORVVDU\��culture and customs. They are encouraged to participate around their obligations and responsibilities within their family and/or community.

With such diverse kinship systems, which include the wider FRPPXQLW\��ZKLFK�GLIIHUV�IURP�FRPPXQLW\�WR�FRPPXQLW\�DQG�IURP�IDPLO\�WR�IDPLO\��FKLOGUHQ�KDYH�PXFK�WR�OHDUQ�about their family and relationships.

For example, when young children are learning who they are, they learn this by gaining an understanding of who those around them are, how they are related to them and what behaviours should accompany that relationship. The bonds formed in children’s lives are informed by kinship and family ties.

Aboriginal and Torres Strait Islander children are raised to know the spirit of their ancestors and the sacredness of their relationship with their environment: land, sea, animals, plants, skies, waters, weather, seasons, totems �VHH�*ORVVDU\��DQG�WKH�6SLULW�RI�WKHLU�DQFHVWRUV��7KH�FKLOG�is central to the life of the culture and community from which it is connected.

Grandparents and Elders of the family are particularly valued as keepers and teachers of cultural knowledge. They are highly respected members of the family. Other members of the child’s community also have VSHFLÀF�UHVSRQVLELOLWLHV�IRU�WKH�FKLOG��8QFOHV�DQG�DXQWLHV�also have particular responsibilities in looking after children

Know who will be working with the child so that the HIPPY role is with the most appropriate person(s).The rich structures of Aboriginal and Torres Strait Islander families may mean that children do not always do HIPPY with their parents, as many SHRSOH�DUH�VLJQLÀFDQW�

Group meetings: some families may not want to do HIPPY with other families. Talk with Elders or Tutors who are Aboriginal or Torres Strait Islander if there are particular families who they are not able to work with, or who may not wish to work with each other.


Be openly interested in seeking ideas and guidance from Elders, families and the local community, it shows they and their culture are respected and valued.

in the family. In some communities, aunts and uncles are considered to be mothers and fathers. Children often have a number of mothers and fathers.

Another vital aspect of Aboriginal and Torres Strait Islander cultures is to encourage children to look out for one another. A child’s peer group – often made up of cousins, siblings and extended family members – is a VLJQLÀFDQW�DQG�YDOXDEOH�SDUW�RI�$ERULJLQDO�DQG�7RUUHV�Strait Islander relationships. Older children are often helping out, looking after and teaching their younger siblings and cousins. Culturally, children are encouraged to be: generous, compassionate, caring, protective and supportive of one another. Collaborative and interdependent behaviours are respected and valued.

Aboriginal and Torres Strait Islander families are resilient and stick together to create a better world for children, youth and families.

Children are cherished.

You can provide continuity from home to other environments when you:

�� )LQG�RXW�ZKR�LV�LQYROYHG�LQ�WKH�child’s life

�� )LQG�RXW�ZKR�LV�LPSRUWDQW�WR� WKH�FKLOG��LQFOXGLQJ�VLJQLÀFDQW�others

�� $UH�DZDUH�RI�WKH�UROHV�RI�IDPLO\�members

�� 5HVSHFW�DQG�YDOXH�WKH�IDPLO\�structure

�� 8QGHUVWDQG�WKH�FKLOG·V�UROH�ZLWKLQ�the family structure

�� 9DOXH�IDPLO\�GLYHUVLW\

Try not to make assumptions about anything

Which family members are important to the children I work with?

Some families may prefer to have visits with HIPPY home tutors in a place in their community other than their home.


Value difference and diversity of Aboriginal and Torres Strait Islander communities.

Kuppi’s Clever Surprise Plan is a story that celebrates family and community. Use this story as a springboard to support families to get to know the community.

Engaging with local Aboriginal or Torres Strait Islander families in HIPPY may take time. The foundation for building strong relationships is based on listening, talking and trust – a getting to know you period.

CommunityAboriginal and Torres Strait Islander children and their families grow stronger when they are able to celebrate the strength of their community and have its uniqueness recognised.

There are hundreds of unique and distinct Aboriginal and Torres Strait Islander communities, language groups, clans �VHH�*ORVVDU\��IDPLOLHV�DQG�NLQVKLS�QHWZRUNV�LQ�$XVWUDOLD��Together they represent the living history of many thousands of years of practice and knowledge in raising children. Children feel safe and secure in their place within their family and community. Maintaining community is important for Aboriginal and Torres Strait Islander peoples.

Aboriginal and Torres Strait Islander people come from remote, regional, urban and city communities. They have distinct and diverse languages and ways of ‘growing up’ their children within their culture. Their overall culture is critical to all their learning and understanding. So Aboriginal DQG�7RUUHV�6WUDLW�,VODQGHU�FKLOGUHQ�PXVW�OHDUQ�ERWK�ZD\V��VHH�*ORVVDU\��

Families living in a particular area may not originate from WKDW�DUHD��,W�LV�LPSRUWDQW�WR�ÀQG�RXW�ZKDW�FRPPXQLW\�D�IDPLO\�LGHQWLÀHV�ZLWK��ZKDW�ODQJXDJH�JURXSV�DUH�SDUW�RI�the local community and what community events are held and when. Knowing these things helps to build, respect and value inter-relationships. This contributes to the uniqueness of Aboriginal and Torres Strait Islander communities.

Learn about the Stolen *HQHUDWLRQV��VHH�*ORVVDU\�and the impact of government policy on Aboriginal and Torres Strait Islander peoples.

Take some time to read the Bringing them home Report which tells the stories of children who were removed. It is a tribute to the strength and struggles of many thousands of Aboriginal people and Torres Strait Islanders affected by forcible removal.


APOLOGY TO AUSTRALIA’S INDIGENOUS PEOPLES*

0U�58''��*ULIÀWK�²�3ULPH�0LQLVWHU :HGQHVGD\��)HEUXDU\��DP

I move:

That today we honour the Indigenous peoples of this land, the oldest continuing cultures in human history.

:H�UHÁHFW�RQ�WKHLU�SDVW�PLVWUHDWPHQW�

:H�UHÁHFW�LQ�SDUWLFXODU�RQ�WKH�PLVWUHDWPHQW�RI�WKRVH�ZKR�ZHUH�6WROHQ�*HQHUDWLRQV�²�this blemished chapter in our nation’s history.

The time has now come for the nation to turn a new page in Australia’s history by ULJKWLQJ�WKH�ZURQJV�RI�WKH�SDVW�DQG�VR�PRYLQJ�IRUZDUG�ZLWK�FRQÀGHQFH�WR�WKH�IXWXUH�

We apologise for the laws and policies of successive Parliaments and governments that KDYH�LQÁLFWHG�SURIRXQG�JULHI��VXIIHULQJ�DQG�ORVV�RQ�WKHVH�RXU�IHOORZ�$XVWUDOLDQV�

:H�DSRORJLVH�HVSHFLDOO\�IRU�WKH�UHPRYDO�RI�$ERULJLQDO�DQG�7RUUHV�6WUDLW�,VODQGHU�children from their families, their communities and their country.

)RU�WKH�SDLQ��VXIIHULQJ�DQG�KXUW�RI�WKHVH�6WROHQ�*HQHUDWLRQV��WKHLU�GHVFHQGDQWV�DQG�IRU�their families left behind, we say sorry.

To the mothers and the fathers, the brothers and the sisters, for the breaking up of families and communities, we say sorry.

$QG�IRU�WKH�LQGLJQLW\�DQG�GHJUDGDWLRQ�WKXV�LQÁLFWHG�RQ�D�SURXG�SHRSOH�DQG�D�SURXG�culture, we say sorry.

We the Parliament of Australia respectfully request that this apology be received in the spirit in which it is offered as part of the healing of the nation.

For the future we take heart; resolving that this new page in the history of our great continent can now be written.

:H�WRGD\�WDNH�WKLV�ÀUVW�VWHS�E\�DFNQRZOHGJLQJ�WKH�SDVW�DQG�OD\LQJ�FODLP�WR�D�IXWXUH�that embraces all Australians.

A future where this Parliament resolves that the injustices of the past must never, never happen again.

A future where we harness the determination of all Australians, Indigenous and non-Indigenous, to close the gap that lies between us in life expectancy, educational achievement and economic opportunity.

A future where we embrace the possibility of new solutions to enduring problems where old approaches have failed. A future based on mutual respect, mutual resolve and mutual responsibility.

A future where all Australians, whatever their origins, are truly equal partners, with equal opportunities and with an equal stake in shaping the next chapter in the history of this great country, Australia.

�([WUDFW��)XOO�WUDQVFULSW�DW��ZZZ�DSK�JRY�DX�KRXVH�UXGGBVSHHFK�SGI


You are encouraged, and most welcome to participate in Aboriginal and Torres Strait Islander cultural events.

Community events1DWLRQDO�FRPPXQLW\�HYHQWV�VLJQLÀFDQW�IRU�$ERULJLQDO�people and Torres Strait Islanders.

6859,9$/�'$<��$8675$/,$�'$< – 26 JANUARY Marks the anniversary of Australian colonisation and the struggle and survival of Aboriginal and Torres Strait Islander peoples because of assimilation, genocide and the White Australia Policies.

1$7,21$/�$32/2*<�'$< – 13 FEBRUARY 7KH�1DWLRQDO�$SRORJ\��LV�DQ�LPSRUWDQW�VWHS�LQ�acknowledging the wrongs done to the Stolen Generations, their families and all Aboriginal and Torres Strait Islander peoples. The apology highlights the need for services to heal, reconnect and preserve families and prevent the removal of children in this and future generations.

6255<�'$< – 26 MAY Is the anniversary of the 1997 tabling of the HREOC �VHH�*ORVVDU\��Bringing them home report. Hundreds of WKRXVDQGV�RI�$XVWUDOLDQV�SDUWLFLSDWHG�LQ�WKH�ÀUVW�1DWLRQDO�6RUU\�'D\�LQ��$FWLYLWLHV�DUH�KHOG�DQQXDOO\��FRXQWU\ZLGH�

0$%2�'$< – 3 JUNE In 1992 the High Court ruled on Native Title and granted it to Eddie Mabo - who died six months before the decision. In 2002 Bonita Mabo, Eddie’s wife, called for a national public holiday in recognition of Eddie Mabo’s plight, marking the anniversary of the High Court’s decision.

1$,'2& – JULY +HOG�DQQXDOO\�IURP�WKH�ÀUVW�6XQGD\�WR�WKH�VHFRQG�6XQGD\�LQ�-XO\��1$,'2&�FHOHEUDWHV�WKH�VXUYLYDO�RI�$ERULJLQDO�DQG�Torres Strait Islander peoples, the continuation of culture, and the contribution that Aboriginal people and Torres Strait Islanders make to our nation.

COMING OF THE LIGHT FESTIVAL – 1 JULY 6LJQLÀFDQW�KLVWRULFDO��FXOWXUDO�DQG�VRFLDO�FKDQJH�RFFXUHG�when Reverend Samuel MacFarlane of the London Missionary Society brought Christianity to the Torres Strait in 1871. This is celebrated annually by communities throughout the Torres Strait and mainland Australia.

$%25,*,1$/�$1'�7255(6�675$,7�,6/$1'(5�681'$< – JULY &HOHEUDWHG�DQQXDOO\�LQ�&DWKROLF�FKXUFKHV�HYHU\�ÀUVW�Sunday in July and mandated by the Australian Catholic Bishops Conference. See www.natsicc.org.au

1$7,21$/�$%25,*,1$/��,6/$1'(5�&+,/'5(1·6�'$< – 4 AUGUST 1$,&'�LV�D�FHOHEUDWLRQ�RI�RXU�FKLOGUHQ��KHOG�DQQXDOO\�VLQFH�1998. SNAICC produces resources to help services, schools, carers, government and community to organise activities involving children and families, that celebrate Aboriginal and Torres Strait Islander children’s wellbeing and culture.

'($'/<�$:$5'6 – SEPTEMBER Began in 1995 to celebrate Aboriginal and Torres Strait Islander achievements in music, sport and entertainment.

Participate in cultural activities as part of learning.


Put your name on mailing lists of your local Aboriginal/Torres Strait Islander organisations to keep informed of local events.

Find out what other events are celebrated in your community.

Calendar of Community Events

Show your support for Aboriginal people and Torres Strait Islanders by attending and acknowledging these important community events and dates (see pages 21-22):

�$XVWUDOLD�'D\��'D\�RI�0RXUQLQJ�� ,QYDVLRQ�'D\��6XUYLYDO�'D\

1DWLRQDO�$SRORJ\�'D\

,QWHUQDWLRQDO�:RPHQ·V�'D\ +DUPRQ\�'D\ 1DWLRQDO�&ORVH�WKH�*DS�'D\

National Youth Week Anniversary of Royal Commission into $ERULJLQDO�'HDWKV�LQ�&XVWRG\ $1=$&�'D\

,QWHUQDWLRQDO�'D\�RI�:RUOG·V�,QGLJHQRXV People National Families Week ,QWHUQDWLRQDO�'D\�RI�)DPLOLHV :RUOG�'D\�RI�&XOWXUDO�'LYHUVLW\ 1DWLRQDO�6RUU\�'D\ National Reconciliation Week

0DER�'D\ 7KH�'UHDPLQJ�,QWHUQDWLRQDO�,QGLJHQRXV�)HVWLYDO

Coming of the Light Festival National Aboriginal and Islander Sunday 1$,'2&�:HHN��ÀUVW�WR�VHFRQG�6XQGD\�

,QGLJHQRXV�/LWHUDF\�'D\ National Aboriginal and Islander &KLOGUHQ·V�'D\��1$,&'� ,QWHUQDWLRQDO�'D\�RI�WKH�:RUOG·V Indigenous People

National Child Protection Week Garma Festival National HIPPY Week 7KH�'HDGO\�$ZDUGV��¶7KH�'HDGO\V·

:RUOG�7HDFKHU·V�'D\

Anniversary of establishment of SNAICC 8QLYHUVDO�&KLOGUHQ·V�'D\

,QWHUQDWLRQDO�+XPDQ�5LJKWV�'D\

January 26

February 13

March 8 21 24

April 5–13 15

25

May 9

15–21 15 15 26

27–Jun 3

June 3 *

July 1 1 *

August 1 4

9

September 4–11 * * *

October 5

November 4 20

December 10

List dates and events that I will attend:

When developing Á\HUV�IRU�UHFUXLWPHQW��

graduation and other activities, include the logos depicting the Aboriginal and the Torres Strait Islander ÁDJ�FRORXUV��<RX�

could also consider using pictures of the Aboriginal and Torres 6WUDLW�,VODQGHU�ÁDJV�

or, with permission, a photograph of an Aboriginal or Torres Strait Islander family that is in the program.

Australia

* Check organiser web sites for details


Talk with families about the Merinya and Nupia. This book tells a beautiful Dreaming story about art, dance, hunting and magpies being protectors.

CultureAboriginal and Torres Strait Islander children and their families thrive when they have the opportunity to learn about and practice their culture and when they know their culture is valued by those they connect with.

Culture shapes the way in which we come to understand the world. It shapes our experiences, understandings, values and our beliefs. It also shapes the way in which we learn, teach and communicate. Culture is paramount in VKDSLQJ�ZKR�ZH�DUH��,W�IRUPV�RXU�LGHQWLW\�DQG�LQÁXHQFHV�WKH�way in which we see ourselves. Children come to know the world through all aspects of their culture.

Aboriginal and Torres Strait Islander cultures are strong, proud and diverse. They are both varied and complex, with distinct beliefs and practices evident in different communities across Australia.

The strength of Aboriginal and Torres Strait Islander cultures has been made clear in the continued survival of these FXOWXUHV��'HVSLWH�(XURSHDQ�FRORQLVDWLRQ�DQG�WKH�DWWHPSW�to destroy Aboriginal and Torres Strait Islander cultures through past policies and practices, Aboriginal and Torres Strait Islander peoples have proudly kept culture strong.

7KH�GHHS�FRQQHFWLRQ�WR�ODQG�DQG�VHD�LV�VLJQLÀFDQW�in cultural understandings. Aboriginal people and Torres Strait Islanders understand the world holistically.

Reading an Aboriginal story will make learning culturally appropriate for an Aboriginal child.

Reading a Torres Strait Islander story will make the learning culturally appropriate for a Torres Strait Islander child.

Cultural Checklist,W�LV�LPSRUWDQW�WR�UHÁHFW�RQ�VRPH�cultural issues…

• Do I feel comfortable with the way I communicate with Aboriginal families? Is my language too formal?

• When communicating with Aboriginal people and Torres Strait Islanders am I nervous? Am I respectful? Do I patronise? Am I afraid I might offend or get it wrong?

• Do I make assumptions about the family? Does this get in the way of developing a good, strong and respectful relationship?


They respect the land, the sea and all living creatures contained within. Children are taught to take care of the environment, to respect all beings and to always remember their relationship to everything around them.

Aboriginal and Torres Strait Islander cultures are not homogenous, they change and evolve over time. While traditional practices, customs and beliefs continue today, many Torres Strait Islander and Aboriginal communities take a both-ways approach, utilising both traditional and contemporary community practices.

Culture is expressed everyday through interactions with others. It is expressed through family and community structures, through beliefs and practices, through storytelling, song, dance, art and ceremony.

Culture is incredibly important to Aboriginal people and Torres Strait Islanders. It is the foundation upon which individual and collective identity has grown. It is the foundation upon which identity continues to grow.

Share in the stories and cultural practices that are important to the children and families you’re working with.

Seek out HIPPY story books and activities WKDW�UHÁHFW�$ERULJLQDO�

and Torres Strait Islander cultures.

Remember that HIPPY children are happy children when they are strong in their culture.

There is no one Aboriginal or Torres Strait Islander culture:

�� (PEUDFH�FXOWXUDO�GLYHUVLW\

��9DOXH�FXOWXUDO�GLIIHUHQFHV

�� %H�DZDUH�RI�\RXU�RZQ�FXOWXUH��views and pre-judgements

�� 5HVSHFW�FXOWXUDO�YDOXHV��EHOLHIV�and practices

�� 8QGHUVWDQG�KRZ�FXOWXUH�LQÁXHQFHV�WHDFKLQJ�DQG�learning

�� .QRZ�WKDW�OHDUQLQJ�LV�D�WZR�way process

�� )LQG�ZKHUH�WZR�FXOWXUHV�PHHW��look for commonalities


How do the people in my area like to be referred to?

Cultural protocolsIt is not possible to list protocols that cover the diversity of Aboriginal and Torres Strait Islander communities and cultures, but these are general guidelines to help avoid causing unnecessary misunderstandings or offence.

National terms

There is no one Aboriginal or Torres Strait Islander language word that refers to all Aboriginal and Torres Strait Islander peoples in Australia.

‘Aboriginal’ is a Latin term that means ‘from the beginning’. The term does not include Torres Strait Islander peoples, therefore reference should be made to both if applicable.

The term Aboriginal person or peoples is preferred over the term ‘Aborigine/s’, which can have negative connotations.

Some Aboriginal people and Torres Strait Islanders prefer the term ‘Aboriginal and Torres Strait Islander’ to the term ¶,QGLJHQRXV·��DV�LW�LV�PRUH�VSHFLÀF�DQG�EHWWHU�UHÁHFWV�WKHLU�cultural heritage.

Avoid abbreviating the term Aboriginal and Torres Strait Islander. Always use capital letters.

To highlight the diversity of Aboriginal and Torres Strait Islander cultures, languages, nations and cultural practices, the term ‘Aboriginal and Torres Strait Islander peoples’ can be used.

The term ‘First Australians’ emphasises the pre-colonial history of Australia and collectively acknowledges Aboriginal people and Torres Strait Islanders as Australia’s ÀUVW�SHRSOHV� Valuing traditions

Australia’s Aboriginal and Torres Strait Islander population comprises many distinct families, clans, organisations and regional communities. Many regional communities are based on traditional associations with the land and sea that VLJQLÀFDQWO\�SUHGDWH�WKH�FRORQLVDWLRQ�RI�$XVWUDOLD��0DQ\�people are descendants from families that were relocated in accordance with past Government policy and have developed associations with their adopted areas, as well as maintaining strong family links to all parts of Australia.

5HVSHFWLQJ�$XVWUDOLD·V�ÀUVW�SHRSOHV�DW�VLJQLÀFDQW�IRUXPV�and public functions is important. To do this, acknowledge: the land and sea that you are visiting, the Elders and the 7UDGLWLRQDO�&XVWRGLDQV��VHH�*ORVVDU\��RI�WKDW�ODQG�DQG�VHD�

Anyone can make these acknowledgements, including non-Indigenous Australians and Aboriginal people or Torres Strait Islanders who are from another area.

When appropriate, use local terms to refer to Aboriginal people and Torres Strait Islanders of certain regions. Some are listed below:

��0XUUL��4OG��QRUWK�

west NSW��1\RRQJDK��:$

��.RRUL�²�16:

��*RRUL��QRUWK�FRDVW�

NSW��.RRULH��9LF�

��<ROQJX��$UQKHP�

Land ��3DODZD��7DVPDQLD�

��1XQJD��QRW�DOZD\V�

a more appropriate term - SA)

��7RUUHV�6WUDLW�,VODQGHU�

Peoples ��0HU�,VODQG�3HRSOHV

��7LZL�,VODQG�SHRSOHV


Welcoming ceremonies

On certain occasions, Aboriginal and Torres Strait Islander communities perform a welcoming ceremony for people visiting their land and sea. These vary from speeches to traditional dance, song or smoking ceremonies. Many Aboriginal communities call these ceremonies ‘Welcome to Country’. It is suggested that welcoming ceremonies be arranged for public forums and functions. If the IXQFWLRQ�KDV�EURDG�LPSDFW�RQ��RU�VLJQLÀFDQFH�IRU�$ERULJLQDO�SHRSOH�DQG�7RUUHV�Strait Islanders, a welcoming ceremony will be particularly appropriate.

Aboriginal communities generally charge a fee for participation in a welcoming FHUHPRQ\��7KLV�UHÁHFWV�WKH�H[SHUWLVH��SUHSDUDWLRQV�DQG�WLPH�JLYHQ�E\�FRPPXQLW\�members. Welcoming ceremonies may include: Elders, singers, story-tellers, GDQFHUV��PXVLFLDQV�DQG�ÀUH�VPRNLQJ�FXVWRPV�

Acknowledging lands and seas

$FNQRZOHGJPHQW�RI�ODQGV�DQG�VHDV�LV�ZKHQ�WKH�ÀUVW�speaker at a forum pays recognition and respect to Traditional Custodians. This introduction should be used for forums similar to those events where the welcome would normally apply but has not been arranged, or for smaller or OHVV�VLJQLÀFDQW�HYHQWV��EXW�ZKLFK�QHYHUWKHOHVV�KDYH�SXEOLF�participation. 6$03/(�$&.12:/('*(0(176

“Our [meeting, conference, workshop, etc.] is being held on the [lands, country] of the Wiradjeri (for example) and I acknowledge them as the Traditional Custodians. I would like to pay my respects to the Wiradjeri people, their Elders and those who have passed.”In some locations, more than one group may claim traditional ownership and/or different versions of the name of the traditional owners’ clan or community may be in XVH��,I�VR��WKH�DFNQRZOHGJPHQW�VKRXOG�EH�PRGLÀHG�

$OWKRXJK�GHWHUPLQLQJ�WKH�QDPH�V��RI�WKH�WUDGLWLRQDO�RZQHU�group should be carried out as part of normal preparations for the forum or function, a general acknowledgment is acceptable if you are uncertain of the name of the traditional owners’ clan or community. If you are in this situation, the acknowledgment may take the form:

“I acknowledge the Traditional Custodians of the [lands, country] on which we stand and pay my respects to their Elders both passed and present.”Under both arrangements, if individual distinguished guests are being welcomed, or there are Elders present, they may also be acknowledged. Generally, the term ¶$XQW\·�RU�¶8QFOH·�LV�XVHG�DV�D�PDUN�RI�UHVSHFW�LQ�DFNQRZOHGJLQJ�VSHFLÀF�(OGHUV�

Whose country am I on?Who are the Traditional Custodians or Elders to invite to do Welcome to Country?

Consider doing an acknowledgement at:- Parent groups - Advisory meetings ��5HÁHFWLRQ�PHHWLQJV - Home Tutor training - Graduations


Ask permission before taking photos of anyone or anything.- explain why and

how they might be used and by whom

- if used in any way, offer to send copies back

- have ‘Permission to use’ forms ready for signing

Cultural protocolsConsulting

Be aware of attitudes in consultation. When planning a consultation, keep in mind that Aboriginal and Torres Strait Islander communities may view the term ‘consultation’ negatively as a result of:

�� 3DVW�H[SHULHQFHV�ZLWK�SRRUO\�PDQDJHG�FRQVXOWDWLYH�processes

�� $�YLHZ�WKDW�WKH\�DUH�¶WKH�PRVW�FRQVXOWHG·�DQG�WKH�¶PRVW�researched’ groups in Australian society, with limited outcomes to show for it

�� Being asked to advise on the same issues again and again

�� $�FRQFHUQ�WKDW�WKHUH�LV�QR�DYHQXH�IRU�JHQXLQH�LQSXW�and real change.

Aboriginal people and Torres Strait Islanders should always be consulted concerning the integrity and authenticity of the ways in which their history, community, interviews, lives and families are represented. They should also be consulted concerning the integrity and authenticity of the representation of their cultural and intellectual property. Consultations may require payment.

Working together

The cornerstones for working with Aboriginal and Torres Strait Islander organisations and communities across Australia are:

�� &RPPLW�WR�VRFLDO�MXVWLFH�SULQFLSOHV�DQG�DFNQRZOHGJH�that on any measure, Aboriginal people and Torres Strait Islanders are disadvantaged

�� 7HOO�WKH�WUXWK�DERXW�$XVWUDOLDQ�KLVWRU\�DQG�XQGHUVWDQG�how the past has shaped and impacted on many people’s lives today

�� 8QGHUVWDQG�WKDW�WKHUH�DUH�PDQ\�$ERULJLQDO�DQG�7RUUHV�Strait Islander cultures and peoples, avoid assumptions

�� &RPPLW�WR�VHOI�GHWHUPLQDWLRQ��VHH�*ORVVDU\��DQG�DYRLG�partnerships that are paternalistic or disempowering for Aboriginal and Torres Strait Islander children, families, organisations and communities

�� :RUN�WRJHWKHU�WR�EXLOG�UHVSHFWIXO�SDUWQHUVKLSV�ZLWK�Aboriginal and Torres Strait Islander organisations by genuinely building personal and organisational cultural competence.

It can be impolite to ask too many questions in some Aboriginal and Torres Strait Islander cultures. Direct questioning may cause offence and be ineffective.

Avoid talking excessively, particularly in the company of Elders.


�� 5HVSHFW�WKH�NQRZOHGJH�DQG�YDOXHV�of Aboriginal people and Torres Strait Islanders; this is integral to good working relationships

�� /LVWHQ�FDUHIXOO\��/LVWHQ�ZLWKRXW�interrupting. Never assume you know ZKDW�SHRSOH�DUH�JRLQJ�WR�VD\��'RQ·W�ÀQLVK�WKHLU�VHQWHQFHV�IRU�WKHP��'RQ·W�¶ÀOO·�VLOHQFH�ZLWK�FKDWWHU�

�� $VN�D�SHUVRQ�LI�\RX�FDQ�UHIHU�WR�WKHP�as ‘aunty’, ‘uncle’ or ‘Elder’

�� 7DNH�UHVSRQVLELOLW\�IRU�OHDUQLQJ�DQG�increasing your understanding of Aboriginal and Torres Strait Islander cultures and issues

�� 5HPHPEHU�WKDW�HDFK�LQGLYLGXDO�KDV�their own story and each community its own history. Ask for guidance if you are unsure

�� %H�VHOI�DZDUH�E\�XQGHUVWDQGLQJ�and challenging your own cultural assumptions and prejudices

�� 'HPRQVWUDWH�KRQHVW\�DQG�LQWHJULW\�by carrying out business in an open and honest manner. Honour your undertakings. Make commitments only on matters where you know you can deliver

�� )ROORZ�XS�DQG�SURYLGH�WLPHO\�IHHGEDFN�after community involvement

�� 'HPRQVWUDWH�UHVSHFW��DV�DQ�HVVHQWLDO�step in building trust

�� ,Q�VRPH�FXOWXUHV��VLOHQFH�FDQ�be used as a way of conveying disagreement. For example, an idea that has little or no support may be met with silence during a meeting. It is important to avoid hurrying decisions, as the silence might mean that people need time to discuss the LGHD�DPRQJVW�WKHPVHOYHV�ÀUVW

�� 3URYLGH�DGHTXDWH�LQIRUPDWLRQ�DQG�make sure all relevant information for communities and organisations is accurate, factual and clearly presented

To communicate and work with Aboriginal and Torres Strait Islander communities and organisations respectfully:


Land and seaAboriginal and Torres Strait Islander children and their families are strengthened when their relationship with land and sea is respected and valued.

Australia is made up of many traditional areas: lands and seas, deserts and rainforests, rivers and lakes. Each area is cared for by Aboriginal or Torres Strait Islander Traditional &XVWRGLDQV��(DFK�JURXS�KDV�WKHLU�RZQ�VSHFLÀF�DQFHVWUDO�ORUH��UXOHV�WR�OLYH�E\�DQG�VSHFLÀF�ZD\V�RI�OLIH��7UDGLWLRQDO�areas are not possessions to be bought or sold. Tradtional areas are sacred, with ancient covenants of physical and spiritual connection, belonging and responsibility. All this is central to Aboriginal and Torres Strait Islander identity.

$ERULJLQDO�SHRSOH�GHÀQH�WKHLU�WUDGLWLRQDO�DUHD�RU�&RXQWU\��VHH�*ORVVDU\��DV�D�¶QRXULVKLQJ�WHUUDLQ·«�WKDW�¶JLYHV�DQG�receives life’.1 Knowledge that was made law at Creation continues to be passed down through teachings from the 'UHDPLQJV��SURYLGHV�VWULFW�UXOHV�WKDW�JRYHUQ�FXVWRGLDQVKLS�and maintain connections to Country across time. Aboriginal ‘people talk about country in the same way that they talk about a person; they speak to country, sing to country, visit country, worry about country, feel sorry for country, and long for country’2, and return to country.

Torres Strait Islander ancestral legends inform the rich and complex traditions and cultural practices that nourish and maintain connections to their island homes and surrounding seas. They have a responsibility to care for their lands and seas, as their environment nurtures them.

Making sure that Aboriginal and Torres Strait Islander families have the opportunity to learn about and share their stories together, supports the HIPPY way of learning.

Acknowledge Aboriginal and Torres Islander peoples as the Traditional Custodians of Australia. Start training meetings and parent groups with an acknowledgement of Country.* See page 12.

Tagai, 2009 Glen Mackie (Kei Kalak)

Kulkalgal, Yam Island

‘Tagai’ is the Miriam name of the constellation of stars, which Zenadth kes (Torres Strait) Islanders navigate by, and

use like a calendar. Tagai is seen as a ÀJXUH�LQ�WKLV�SULQW��VWDQGLQJ�LQ�KLV�FDQRH�ZLWK�

outstretched arms. Guided by the stars, he sights the Southern Cross with his spear.

The coming of Tagai tells us when the winds change and monsoon rains are

about to come, causing the turtles and dugongs to mate. It is easy to catch them

at this time of year. The sighting of Tagai also tells us it is time to plant our gardens. ©

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�� 5HVSHFW�$ERULJLQDO�DQG�7RUUHV�6WUDLW�Islander law that governs access to - and actions within - sacred places. Respect the law, just as you would in regard to your own cultural or religious beliefs

�� (QFRXUDJH�$ERULJLQDO�DQG�7RUUHV�Strait Islander children to share their stories of Country with you

�� ,I�\RX�GRQ·W�NQRZ�ZKRVH�ODQG�RU�sea country you are on, ask a local Aboriginal person or Torres Strait Islander

To respect the important connections Aboriginal and Torres Strait Islander peoples have with their land and sea:

Most settlers in Australia dismissed Aboriginal and Torres Strait Islander peoples’ long held knowledge and skills of sustainable harvesting and living with the natural environment as backward and uncivilised. Colonisers assumed ownership of the land under the principle of Terra nullius��VHH�*ORVVDU\��ZKLFK�FODVVHG�$XVWUDOLD�DV�D�land without owners. The Traditional Owners of the land ZHUH�PRYHG�IURP�WKHLU�KXQWLQJ�DQG�ÀVKLQJ�JURXQGV�WR�countries not their own. Their rich and varied traditional GLHWV�ZHUH�UHSODFHG�ZLWK�ÁRXU��VXJDU��WHD�DQG�WREDFFR�

The effects of systematic removal of families and children from their lands and cultures continues to limit access to sacred places and stories of knowledge required to grow FRQQHFWLRQV�DQG�UHVSRQVLELOLWLHV��'HVSLWH�WKH�LPSDFWV�of the colonisation process, the connection between land and sea and Aboriginal and Torres Strait Islander peoples remains alive and vital to maintaining wellbeing and culture. Strengthening connections by returning to traditional land and sea areas is widely recognised as a form of healing for many Aboriginal people and Torres Strait Islanders. This process helps propel kinship knowledge, cultural connections and obligations. This experiencing is a form of ‘nourishment for body, mind and spirit’.3

Each Aboriginal person and Torres Strait Islander will be at a different place on the journey to connecting with their traditional land/sea and community. Some are yet to meet and know who and what they seek, while others are able to pass knowledge on to others.

��5RVH��'HERUDK�%LUG��Nourishing Terrains: Australian Aboriginal Views of Landscape and Wilderness, Australian Heritage Commission, Canberra, p. 7. See www.environment.gov.au

2 As above

3 Council for Aboriginal Reconciliation 2000, ‘Land, Culture and Heritage’, Recognising Aboriginal and Torres Strait Islander Rights, Council for Aboriginal 5HFRQFLOLDWLRQ��QRZ�5HFRQFLOLDWLRQ�$XVWUDOLD��3DUNHV��6HH�ZZZ�DXVWOLL�edu.au


LanguageAboriginal and Torres Strait Islander children and their families develop deeper connections with community, culture, family, land, water and history when they have opportunities to connect with their language.

Before colonisation, Australia was rich in 250 languages and approximately 500 dialects; neighbouring languages could EH�DV�GLYHUVH�DV�(QJOLVK�DQG�)UHQFK��IRU�H[DPSOH��DQG�were passed down orally from generation to generation. Of these 250 languages only 140 remain; 45 are spoken E\�DOO�PHPEHUV�RI�WKH�&RPPXQLW\�DV�D�ÀUVW�ODQJXDJH��DQG�110 are in critical danger of being lost. Of the half a million Aboriginal and Torres Strait Islander peoples in Australia only 50,000 speak a traditional language to some extent.

Aboriginal and Torres Strait Islander languages have complex syntax and grammar and cannot be easily translated into English as often there is no word. Linguists who have tried to record language encountered many problems as there are sounds that do not occur in English. There can be several spellings for a single word; for example Arrernte, Aranda, Koorie, Koori.

Language connects people to their land and sea areas, family, culture, traditions, community, foods, heritage and self-identity. The loss of language over time has been felt throughout Australia.

“The use of Aboriginal language in schools brings Aboriginal parents and grandparents into the classroom; and brings the community and school together”Professor Michael Christie, Charles Sturt University.

The Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS) produces a map of traditional languages. Available from AIATSIS: www.aiatsis.gov.au/asp/map.html

Find out the names of the local language(s).

Find out local language names for my area and for significant places within it.


Pidgin English and Creole/Kriol

Aboriginal people needed to learn English words as part of their dealings with the early British colonists. Within a few generations this Pidgin English became an important form of communication between Aboriginal people who did not have a shared language; this also developed into various Creole languages including Torres Strait Creole. Linguists have recognised Creole as a language in its own right and like hundreds of other Creole languages in the world it is a wide vocabulary with established rules for use of questions, prepositions, tenses, possessions, plurals and pronouns.

Aboriginal English

The development of Pidgin gave rise to Aboriginal dialects of English throughout Australia. Aboriginal English is used by a large proportion of the Aboriginal population and LV�UHÁHFWLYH�RI�ODQJXDJH�DQG�FXOWXUH��,W�LV�PDGH�XS�RI�DFTXLUHG�WHUPV�IURP�GLIIHUHQW�SDUWV�RI�$XVWUDOLD�DQG�FDQ�ÀW�DORQJ�D�VFDOH�UDQJLQJ�IURP�OLJKW�IRUPV��FORVH�WR�6WDQGDUG�Australian English��WR�KHDYLHU�IRUPV�VXFK�DV�&UHROH��6LPLODU�to other non-standard language diversities, Aboriginal English has been dismissed as bad English and it is only recently that linguists and educators have recognised it as a language in its own right.

Language in Schools and Published works

Language is key to history, culture and identity. Its emergence in schools and bookshops is positive for $ERULJLQDO�DQG�7RUUHV�6WUDLW�,VODQGHU�SHRSOHV��,W�UHDIÀUPV�their languages as a vital aspect of Australian society.

Various children’s books have been published in language to encourage the continuation and recording of a once traditional oral language. Children who picked up a language/s easily were entrusted to be the caretakers of their language and often neighbouring language; QRZDGD\V��OLQJXLVWV�DUH�ÀJKWLQJ�WLPH�WR�UHFRUG�WKHVH�languages so they are not lost forever.

Use appropriate language in activities to support learning.

Find out/ask families if there are any children’s books that use the local language.

Look for resources for families that include local language.


History Aboriginal and Torres Strait Islander children and their families heal and prosper when their long history as the Custodians of this land is acknowledged, and the impact of their grief and loss is recognised and understood.

As Australia’s First Peoples, Aboriginal and Torres Strait Islanders ‘provide a unique, uninterrupted human thread linking our Australian continent to the most ancient prehistory of our planet’.1 The history of Aboriginal and Torres Strait Islanders’ connection to the land was not recognised by the colonisers of Australia. For Aboriginal and Torres Strait Islander peoples the history of white settlement is a history of loss and sadness.

The colonisation of Australia started as an invasion that began the destruction of Aboriginal and Torres Strait Islander peoples and their way of life. Government ‘Terra nullius’ policy severed practical connections to country and access to the food and shelter it provided, along with spiritual and cultural connections to special places and stories of the lands and seas.

The Government controlled the movement and lives of Aboriginal people and Torres Strait Islanders in the name of protection and assimilation. The Government thought it was in the ‘best interest’ of Aboriginal people and Torres Strait Islanders to stop being Aboriginal and Torres Strait Islander peoples. The herding of people from their homelands and random placement into isolated missions and reserves severed many of the things that connected people and made them a community. Language, the passing down of knowledge and heritage, their roles and sense of belonging and worth were damaged.

The Government thought it was also in the ‘best interest’ of Aboriginal and Torres Strait Islander children to systematically remove them from their families, communities and cultures. The opportunity for these Stolen Generations to bond with their families and experience consistent love and acceptance, was taken away from them.

The history of trauma and loss suffered by the First Peoples of Australia continues to adversely impact families and communities today. Trauma is ongoing and losses continue to be mourned and experienced in everyday life.

Aboriginal and Torres Strait Islander cultures have been damaged, discredited and distanced as an underclass from the rest of the nation. Aboriginal and Torres Strait Islander families experience the ongoing adverse impact of history at varying levels including higher risks of suicide, death, imprisonment, unemployment, child protection involvement, lower educational attainment and other social and emotional wellbeing indicators.

It is respectful to acknowledge that Aboriginal and Torres Strait Islander peoples DUH�WKH�ÀUVW�SHRSOHV�RI�

Australia. Aboriginal peoples believe they have been in this country since the dawn of time.

1 Rudd, K 2008, ‘Apology to Australia’s Indigenous peoples’ [transcript], Parliament of Australia, Canberra. See page 6.


The holistic worldview of Aboriginal and Torres Strait Islander peoples provides a strong model of wellbeing. Culture, spirituality, identity and relationships with family, community, land, sea and ancestors have importance. When maintained and strengthened, these crucial elements provide protective and enabling spaces to overcome adversity and grow.

Aboriginal and Torres Strait Islander peoples have thrived in the challenging continent of Australia for many thousands of years. This proven capacity for resilience continues to help Australia’s First Peoples overcome traumatic experiences of loss and be proud of their history and the strong stories it tells.

In light of this wider historical context many Aboriginal and Torres Strait Islander children will hold different views, values and needs than other children, which requires a different approach to learning.

�� 0DNH�D�FRPPLWPHQW�WR�OHDUQ�PRUH�about the history

�� 5HÁHFW�RQ�KRZ�WKLV�KLVWRU\�PD\�impact on the childrens’ learning

�� )RFXV�RQ�WKH�VWRULHV�RI�VWUHQJWK�DQG�connection that also make up the long history of Aboriginal and Torres Strait Islander peoples

Acknowledge the impact history has on the lives of Aboriginal and Torres Strait Islander children:

Hold high expectations of childrens’ learning capabilities, especially in view of their resilience and strength.

Be aware that families living in a local area may not originate from it.

Learn more about Aboriginal and Torres Strait Islander contributions to war efforts.*See page 27


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Historical timeline6RPH�VLJQLÀFDQW�HYHQWV�IRU�$ERULJLQDO� and Torres Strait Islander children and families

1835 John Batman attempts to make a ‘treaty’ with Aboriginal people for Port Phillip Bay, Victoria, by buying 243,000 hectares with 20 pairs of blankets, 30 tomahawks, various articles and a yearly tribute. Governor Bourke does not recognise the ‘treaty’ and the purchase is voided. This is the only time the colonists attempt to sign a treaty for land.

HIPPY Home Tutors and Coordinators have an important role to play in the journey of healing and reconciliation with Aboriginal and Torres Strait Islander families.Knowing the history of Australian colonisation supports understanding the families and the effects of this history upon them. Despite the challenges, Aboriginal and Torres Strait Islander peoples are resilient.

The many thousands of years before 1788 Many nations and clans of Aboriginal and Torres Strait Islander peoples live in harmony with the land and sea.

1788 Australia is occupied by the British under the command of Captain Arthur Phillip who establishes the ÀUVW�VHWWOHPHQW at Botany Bay, which includes a penal colony.

1789 Smallpox decimates the Aboriginal population of Port Jackson, Botany Bay and Broken Bay. The introduced disease spreads inland and along the coast.

1792 Colonists begin to settle the land, fanning out further and dispossessing Aboriginal peoples of their land.

1859 – 1861 The Central Board for the Protection of Aborigines is established to ‘watch over the interests of Aborigines’. Many Aboriginal people are settled onto missions and reserves for ‘better’ management and control.

1871 Reverend Samuel McFarlane of the London Missionary Society arrives at the Torres Strait Islands to bring Christianity to the Islanders. This is celebrated as the ‘Coming of the Light’ by Torres Strait Islanders to this day.

1876 Truganini dies in Hobart aged 73. The Tasmanian Government does not recognise the Aboriginal heritage of people of Aboriginal descent and claims the last Tasmanian Aboriginal person has died – a falsehood many still believe today.

1886 Aborigines Protection Act 1886 changes the GHÀQLWLRQ� of ‘Aborigine’. Adult half-castes are no longer included in the Act. This change excludes Aboriginal people of mixed descent from living on missions. These people settle on the outskirts of towns and are known as ‘fringe dwellers’.

1937 The Conference of State and Commonwealth Authorities adopts the concept of assimilation. Aboriginal people, except those with ‘full blood’, are to be assimilated into white society.

1938 On January 26, the Aborigines Progression Association hold a Day of Mourning and Protest in Sydney. January 26 has long been noted and celebrated as the anniversary of Captain Phillip’s landing at Botany Bay in 1788, and later as Australia Day. At the Bicentenary celebration of British Settlement in 1988, Aboriginal people and Torres Strait Islanders begin marking Australia Day as Invasion Day.


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1939 4XHHQVODQG�*RYHUQPHQW�

legislation is passed that OHJDOO\�UHFRJQLVHV�IRU�WKH�ÀUVW�

time Torres Strait Islanders as a separate people.

1960s The Federal Council for the Advancement of Aboriginal and Torres Strait Islander People begins. This organisation gives Aboriginal and Torres Strait ,VODQGHU�SHRSOHV�WKHLU�ÀUVW�SROLWLFDO�

voice at a national level.

1966 Vincent Lingiari leads a ‘walk off’ over rights to equal pay and later to land at Wave Hill, Northern Territory. Due to this protest, on 16 August, 1975 Prime Minister Whitlam pours soil into the hand of Vincent to mark the hand over of title to the land to the Gurindji Aboriginal people.

1967 The people of Australia vote overwhelming ‘yes’ in a Commonwealth referendum to grant ‘Civil Rights’ to all Aboriginal people, including the right to be counted in the census, and grant the Commonwealth Government the power to take

control of Aboriginal Affairs throughout Australia,

overriding states if necessary.

1971 The $ERULJLQDO�ÁDJ, designed E\�+DUROG�7KRPDV��LV�ÀUVW�ÁRZQ�

at Victoria Square, Adelaide, on National Aborigines Day,12 July.

1972 The Tent Embassy is established on the grounds of Parliament House in Canberra creating publicity for ‘Land Rights’ claims. In 2012 it is still there and strong.

1976 Aboriginal Land Rights Act 1976 (NT) is passed. A fundamental social reform for Aboriginal people living in the Northern Territory, it PDUNV�WKH�ÀUVW�DWWHPSW�RI�

the Australian Government to formally recognise the Aboriginal system of land ownership. Where Aboriginal people are able to prove their traditional relationships to ‘un-alienated crown land’, their ownership and rights to the land is legally recognised. This allows people to maintain their links and responsibilities to the land. For those who have been dispossessed, it enables them to move back to their land and set up outstations on their ancestors’ country. Land formerly known as ‘reserves’ becomes Aboriginal land.

1987 Royal Commission into Aboriginal Deaths in Custody is held, with a result of 339 recommendations.

1992 The Mabo judgment is delivered, in which the High &RXUW�RI�$XVWUDOLD�ÀQGV�WKDW�WKH�

people of the Murray Islands in the Torres Strait hold and continue to hold native title. This judgement declares the notion of ‘Terra nullius’ (see Glossary), which formed the basis of 200 years of land law in Australia, to be invalid.

2008 The National Apology by the Parliament of Australia to the Stolen Generations and their families is made by Prime Minister Kevin Rudd on 13 February. See page 6 of this handbook for excerpts.

1997 The National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from their families releases its report, Bringing them home. It concludes that ‘one in three Torres Strait Islander children and one in ten Aboriginal children were removed from their families and communities between 1910–1970s’. Amongst its 54 recommendations is the call for a formal national apology to members of the Stolen Generations.

1998 May 26, Hundreds of thousands of Australians participate in WKH�ÀUVW�National Sorry Day. Celebrated annually from this day on, it marks the anniversary of the 1997 tabling of the Human Rights and Equal Opportunity Commission’s Bringing them home report.

1992 The 7RUUHV�6WUDLW�,VODQGHU�ÁDJ, designed by the late Bernard Namok, is created.

1995 Both the Aboriginal and the 7RUUHV�6WUDLW�,VODQGHU�ÁDJV�JDLQ�

¶ÁDJ�RI�$XVWUDOLD·�UHFRJQLWLRQ by the Australian Government.


Flags$ERULJLQDO�ÁDJ

7KH�$ERULJLQDO�ÁDJ�LV�D�YHU\�LPSRUWDQW�V\PERO�IRU�$ERULJLQDO�SHRSOH��7KH�ÁDJ�UHSUHVHQWV�FXOWXUDO�UHVLOLHQFH��DIÀUPDWLRQ�and identity.

7KH�$ERULJLQDO�ÁDJ�LV�GLYLGHG�KRUL]RQWDOO\�LQWR�HTXDO�KDOYHV�RI�EODFN��WRS��DQG�UHG��ERWWRP��ZLWK�D�\HOORZ�FLUFOH�LQ�WKH�centre. The black symbolises Aboriginal people and the yellow represents the sun, the constant giver of life. Red depicts the earth and the spiritual relationship to the land. Red also represents ochre, which is used in ceremonies.

7KH�ÁDJ�ZDV�GHVLJQHG�E\�+DUROG�7KRPDV�DQG�ZDV�ÀUVW�ÁRZQ�DW�9LFWRULD�6TXDUH��$GHODLGH��RQ�1DWLRQDO�$ERULJLQHV�'D\�RQ��-XO\��,W�ZDV�XVHG�ODWHU�DW�WKH�WHQW�HPEDVV\�in Canberra in 1972.

7RGD\�WKH�ÁDJ�KDV�EHHQ�DGRSWHG�E\�DOO�$ERULJLQDO�JURXSV�DQG�LV�ÁRZQ�RU�GLVSOD\HG�SHUPDQHQWO\�DW�$ERULJLQDO�FHQWUHV�WKURXJKRXW�$XVWUDOLD��,Q��WKH�$ERULJLQDO�ÁDJ�ZDV�IRUPDOO\�UHFRJQLVHG�DV�D�¶ÁDJ�RI�$XVWUDOLD·�E\�WKH�Australian Government.

7RUUHV�6WUDLW�,VODQGHU�ÁDJ

The late Bernard Namok designed the Torres Strait Islander ÁDJ��ZKLFK�ZDV�ODXQFKHG�GXULQJ�D�FXOWXUDO�IHVWLYDO�RQ�WKH��0D\��7KH�ÁDJ�LV�DQ�LPSRUWDQW�V\PERO�DQG�VWDQGV�for the unity and identity of all Torres Strait Islanders.

7KH�ÁDJ�IHDWXUHV�WKUHH�KRUL]RQWDO�FRORXUHG�VWULSHV�GLYLGHG�by thin black lines: green at the top and bottom, blue in between. The white dhari is traditional headdress and sits LQ�WKH�FHQWUH�ZLWK�D�ÀYH�SRLQWHG�VWDU��

The colour green is for the land. Blue represents the sea. Black represents the people. The white dhari is a symbol RI�DOO�7RUUHV�6WUDLW�,VODQGHUV��7KH�ÀYH�SRLQWHG�VWDU�UHSUHVHQWV�the major island groups: eastern, western, central, Port Kennedy area and North Peninsula area. Used in navigation, the star is also an important symbol for the seafaring Torres Strait Islander people. The colour white of the star represents peace.

7KH�7RUUHV�6WUDLW�,VODQGHU�ÁDJ�ZDV�UHFRJQLVHG�DV�D�¶ÁDJ�RI�Australia’ by the Australian Government in 1995.

Display the Aboriginal and Torres Strait ,VODQGHU�ÁDJV�DW�

HIPPY sites. This demonstrates respect for Aboriginal and Torres Strait Islander communities and their cultures. This also creates a welcoming environment for Aboriginal and Torres Strait Islander children and families.

%RWK�WKH�$ERULJLQDO�DQG�7RUUHV�6WUDLW�,VODQGHU�ÁDJV�DUH�FRS\ULJKW�SURWHFWHG��EXW�SHUPLVVLRQ�LV�QRW�UHTXLUHG�WR�Á\�them. Contact your local council for details on acquiring WKH�ÁDJV��7KH\�DUH�DOVR�DYDLODEOH�IURP�ÁDJ�UHWDLOHUV�


Cultural expressionsExamples of words used throughout Australia

There are many words and phrases in ‘general’ use by Aboriginal people and Torres Strait Islanders across the breadth of Australia. For example the people of Far North Queensland have their own variations, as do mobs in the top end of the Northern Territory and Western Australia.

In the spirit of HIPPY, use these examples as a starting point to discover more about Aboriginal and Torres Strait Islander children, families and communities that you work with.

Generally has a cultural meaning such as ‘Sorry %XVLQHVV·��PRXUQLQJ�SHULRG��RU�¶0HQ·V��:RPHQ·V�%XVLQHVV·��VHFUHW�FHUHPRQ\�� Example: They went back home for sorry business last week.

Home, person’s house. Example: The camp feels empty without the kids.

The place in which a person was born / comes from. Example: They returned to Country to be with mob.

Excellent, really too good, impressive. Example: You too deadly!

Joking, pretending. Example: You gammon?

White person / government. Example: Sometimes them gubba don’t understand us mob.

Language. Example: I don’t understand their lingo!

‘My people’ family / extended family / language group. Example: My mob are from...

Bottom. Example: Move ya moom out of the way!

Embarrassed / humiliated. Example: Shame, big time.

7KH�XVH�RI�WKH�WHUPV�¶XQFOH·��¶DXQW\·��¶VLV·��VLVWHU��¶EUX]·��EURWKHU��¶FX]·��FRXVLQ��KDYH�ZLGH�DQG�varied meanings for Aboriginal and Torres Strait Islander communities across Australia. These terms are generally used as a mark of respect, or as a term of endearment. They do not necessarily mean the person referred to is literally a brother, etc.

Is that right? Really? Example: True, you moving back Country?

Isn’t it? Example: Good movie, unna?

Talk, friendly chat. Example: Let’s catch up for a yarn later?

business

camp

country

deadly

gammon

gubba

lingo

mob

moom

shame

sis / bruz

true

unna

yarn

This list is not exhaustive


Glossary These are brief explanations only

Aboriginal / Torres Strait Islander person

Ancestral lore/legends

Both ways

Clan

Community

Country

Elder

HREOC

Self-determination

Stolen Generations

Traditional Custodian

Terra nullius

Totem

$Q�$ERULJLQDO�RU�7RUUHV�6WUDLW�,VODQGHU�SHUVRQ�LV�VRPHRQH�ZKR��D��LV�RI�$ERULJLQDO�RU�7RUUHV�6WUDLW�,VODQGHU�GHVFHQW��ZKR�E��LGHQWLÀHV�DV�DQ�$ERULJLQDO�SHUVRQ�RU�7RUUHV�6WUDLW�,VODQGHU��DQG�F��LV�DFFHSWHG�DV�such by the Indigenous community in which they live.

Aboriginal and Torres Strait Islander traditions and knowledge, generationally passed on within the group, from person to person by word of mouth; by the Keepers/Elders of that knowledge/traditions.

Learning, expressing and teaching knowledge and ways of ‘doing’ Aboriginal and Torres Strait Islander traditions, customs, language, etc - while at the same time adopting the non-Indigenous ways. Also known as ‘two ways’.

A named, localised descent group whose members have an historical, religious and genealogical identity and a territory GHÀQHG�E\�ULWXDO�DQG�HFRQRPLF�UHVSRQVLELOLWLHV�

It is generally acceptable to use the term ‘community’ to refer to Aboriginal and Torres Strait Islander peoples living within a particular geographical location while remaining mindful of the diversity of the people within that ‘community’.

$�FXOWXUDOO\�GHÀQHG�DUHD�RI�ODQG, sea, island, desert, rainforest, river, ODNH��VN\��NQRZQ�E\�D�WUDGLWLRQDO�ODQJXDJH�QDPH��VHH�7UDGLWLRQDO�&XVWRGLDQ��

$Q�(OGHU�LV�DQ�LGHQWLÀHG�DQG�¶UHVSHFWHG·�PDOH�RU�IHPDOH�SHUVRQ�RI�any age within the community who is able to provide advice, offer VXSSRUW�DQG�VKDUH�ZLVGRP�LQ�FRQÀGHQWLDO�ZD\V�ZLWK�RWKHU�PHPEHUV�of the community, particularly younger members.

Human Rights and Equal Opportunity Commission: www.hreoc.gov.au

The right to freely choose a group’s political status and economic, social and cultural development.

The systematic forced removal of Aboriginal and Torres Strait Islander children from their families, communities, land and heritage, by child and welfare services and government bodies.

A ‘Traditional Custodian’ is a person directly descendant from the original inhabitants of a ‘country’; and who has a cultural connection with their traditional area �VHH�&RXQWU\��

Terra nullius means ‘land belonging to no one’. It has been the legal argument in Australian law, that when Australia was ‘discovered’ in 1788, the land belonged to no one; completely ignoring the Aboriginal people’s occupation of the land.

A totem is an ancestral link of a tribe/group/clan/family/mob. Totems can belong to the individual, through kinship and descendancy. Traditionally, Aboriginal and Torres Strait Islander peoples are connected to land and sea through their totem/s.


HIPPY respects the right of Aboriginal and Torres Strait Islander individuals and families who choose not to identify as so.

Continually expand cultural knowledge and resources.

Visit your local library services, if available in your area.

References'HSDUWPHQW�RI�(GXFDWLRQ��(PSOR\PHQW�DQG�:RUNSODFH�5HODWLRQV��'((:5��IRU�WKH�&RXQFLO�RI�$XVWUDOLDQ�Governments 2010, Educator’s belonging, being and becoming: educator’s guide to the Early Years Learning Framework for Australia, Commonwealth of Australia, Barton, pp. 21-22. Accessed 14 Sept 2011, www.deewr.gov.au/Earlychildhood/Policy_Agenda/Quality/'RFXPHQWV�(</)B(GB*XLGH�SGI

)HGHUDO�5DFH�'LVFULPLQDWLRQ�&RPPLVVLRQHU��Face the )DFWV��6RPH�4XHVWLRQV�DQG�$QVZHUV�DERXW�,PPLJUDWLRQ��

Refugees and Indigenous Affairs.

Forrester, L and Williams, S 2003, Cultural awareness: understanding and working together, developed for the 6KHSSDUWRQ�,QQRYDWLRQV�1HWZRUN��'HSDUWPHQW�RI�+XPDQ�Services, Shepparton.

Grieves, V 2009, Aboriginal Spirituality: Aboriginal philosophy, the basis of Aboriginal social and emotional wellbeing��'LVFXVVLRQ�3DSHU�1R��&RRSHUDWLYH�5HVHDUFK�&HQWUH�IRU�$ERULJLQDO�+HDOWK��&5&$+��'DUZLQ�

Oxfam 2007, Aboriginal and Torres Strait Islander Cultural Protocols. Accessed 20 November 2011, www.oxfam.org.DX�UHVRXUFHV�ÀOHVWRUH�RULJLQDOV�2$XV�$ERULJLQDO7RUUHV6WUDLW&XlturalProtocols-1207.pdf

Secretariat of National Aboriginal and Islander Child Care �61$,&&��Working and Walking Together: supporting family relationship services to work with Aboriginal and Torres Strait Islander families and organisations, SNAICC, 1RUWK�)LW]UR\�

Secretariat of National Aboriginal and Islander Child Care �61$,&&��Foster their culture: caring for Aboriginal and Torres Strait Islander children in out-of-home care, 61$,&&��1RUWK�)LW]UR\��$GDSWHG�IURP�9$&&$·V�&DULQJ�for Aboriginal and Torres Strait Islander children in out-of-KRPH�FDUH�

6WDWH�RI�9LFWRULD��'HSDUWPHQW�RI�+XPDQ�6HUYLFHV��Building Better Partnerships, Melbourne, Victoria.

9LFWRULDQ�$ERULJLQDO�&KLOG�&DUH�$JHQF\��9$&&$��Working with Aboriginal children and families: a guide for child protection and child and family welfare workers, VACCA, East Brunswick.

9LFWRULDQ�$ERULJLQDO�&KLOG�&DUH�$JHQF\��9$&&$��Building Respectful Partnerships: The Commitment to Aboriginal Cultural Competence in Child and Family Services, Northcote.


Internet�� +RPH�LQWHUDFWLRQ�3URJUDP�IRU�3DUHQWV�

and Youngsters: www.hippyaustralia.org.au

�� 6HFUHWDULDW�RI�1DWLRQDO�$ERULJLQDO��Islander Child Care: www.snaicc.asn.au

�� $XVWUDOLDQ�,QVWLWXWH�RI�$ERULJLQDO�DQG�Torres Straight Islander Studies: www.aiatsis.gov.au

�� ,QGLJL78%(��ZZZ�LQGLJLWXEH�FRP�DX�� $XVWUDOLDQ�*RYHUQPHQW�,QGLJHQRXV�

Portal: www.indigenous.gov.au�� 1DWLRQDO�&RQJUHVV�RI�$XVWUDOLD·V�)LUVW�

People: www.nationalcongress.com.au�� 9LFWRULDQ�$ERULJLQDO�&KLOG�&DUH�

Agency: www.vacca.org�� ,QGLJHQRXV�$XVWUDOLDQ�VHUYLFHPHQ��

Australian War Memorial: www.awm.gov.au/encyclopedia/aborigines/indigenous.asp

�� .HYLQ�5XGG·V�¶$SRORJ\�WR�$XVWUDOLD·V�Indigenous peoples’ transcript: www.aph.gov.au/house/rudd_speech.pdf

Television�� 0HVVDJH�6WLFN��ZZZ�DEF�QHW�DX�WY�

messagestick�� /LYLQJ�%ODFN��ZZZ�VEV�FRP�DX�VKRZV�

livingblack�� 1DWLRQDO�,QGLJHQRXV�7HOHYLVLRQ��ZZZ�

nitv.org.au�� $%&�2QOLQH�,QGLJHQRXV��ZZZ�DEF�QHW�

au/indigenous�� &HQWUDO�$XVWUDOLDQ�$ERULJLQDO�0HGLD�

Association: www.caama.com.au�� 7RS�(QG�$ERULJLQDO�%XVK�%URDGFDVWLQJ�

Association: www.teabba.com.au

Newspapers and Magazines�� 1DWLRQDO�,QGLJHQRXV�7LPHV��ZZZ�QLW�

com.au��.RRUL�0DLO��ZZZ�NRRULPDLO�FRP�� 7RUUHV�1HZV��ZZZ�WRUUHVQHZV�FRP�DX�� ,QGLJHQRXV�1HZVOLQHV��ZZZ�LQGLJHQRXV�JRY�DX�FDWHJRU\�PDJD]LQH

Radio�� 1DWLRQDO�,QGLJHQRXV�5DGLR�6HUYLFH��

www.nirs.org.au�� 7RS�(QG�$ERULJLQDO�%XVK�%URDGFDVWLQJ�

Association: www.teabba.com.au�� *DGLJDO�5DGLR�6HUYLFH��6\GQH\��ZZZ�

gadigal.org.au�� .1'��$0��ZZZ��NQG�RUJ�DX�� 6%6�UDGLR�$ERULJLQDO�3RGFDVWV��ZZZ�

sbs.com.au/podcasts/yourlanguage/aboriginal

DVD�� 7KH�)LUVW�$XVWUDOLDQV��6%6��ZZZ�VEV�FRP�DX�ÀUVWDXVWUDOLDQV

�� 6DPVRQ�DQG�'HOLODK��ZZZ�samsonanddelilah.com.au

�� %UDQ�1XH�'DH��ZZZ�brannuedaemovie.com

�� 7HQ�&DQRHV��'LU��5ROI�'H+HHU��ZZZ�vertigoproductions.com.au/10canoes.htm

�� 5DEELW�3URRI�)HQFH��'LU��3KLOLS�1R\FH�� :RPHQ�RI�WKH�6XQ��SDUW�$%&�VHULHV�

�� /RXV\�/LWWOH�6L[SHQFH�� 6NLOOV��6WUHQJWKV�RI�,QGLJHQRXV�GDGV��

uncles, pops, brothers�� /RQJ�7LPH�&RPLQJ��7DUJHWHG�)DPLO\�

Support Service: CAAC�� 6R�1RZ�<RX·UH�D�'DG��,QGLJHQRXV�0HQ�

Connecting with their Babies �� 1JDUWXQQD�:DLHQGL��%DELHV�RQ�WKH�

Move: SA Health �� 6WD\�6WURQJ��6WURQJ�DQG�'HDGO\�� 6RUU\��)UD\QHZRUN�0XOWLPHGLD��

www.fraynework.com.au�� 6RUU\�3URRI�&RXQWU\��,QGLJHQRXV�

Australian Productions 2004�� &RQQHFWLQJ�RXU�PRE�RXU�YRLFHV��RXU�

future, City of Melbourne�� 1JDZHH\DQ�7KRRND\QJDW�YRLFH�RI�

children, VACCA�� 7KH�$SRORJ\�WR�WKH�6WROHQ�*HQHUDWLRQV��

Reconciliation Australia, Ph: 02 6273 9200�� 7KH�'UHDPLQJ��'9'�VHW�RI�&KLOGUHQ·V�

stories: SNAICC/Aboriginal Nations, 2004

Resources This is a brief list, there is much more to explore!


5HÁHFWLRQThis handbook aims to provide you with a starting point in your growing understanding of how to respect and value Aboriginal and Torres Strait Islander peoples and cultures.

What else can I do to gain more knowledge and understanding of ways to respect and value Aboriginal and Torres Strait Islander peoples and cultures?

I would like to

It would be good to

I can

I will

1

List of resources and contacts in my community to help me?

Land councils:

Aboriginal controlled organisations:

Elders:

State reconciliation council:

Community events:

State events:

National events:

Library:

Art galleries:

2

is required to build and develop cultural awareness


The Home Interaction Program for Parents and Youngsters Australia is committed to working respectfully alongside Aboriginal and Torres Strait Islander families who wish to participate in HIPPY

FamilyAboriginal and Torres Strait Islander children develop a strong sense of belonging, being and becoming when they are nurtured and connected to their family.

CommunityAboriginal and Torres Strait Islander children and their families grow stronger when they are able to celebrate the strength of their community and have its uniqueness recognised.

CultureAboriginal and Torres Strait Islander children and their families thrive when they have the opportunity to learn about and practice their culture and when they know their culture is valued by those they connect with.

Land and seaAboriginal and Torres Strait Islander children and their families are strengthened when their relationship with land and sea is respected and valued.

LanguageAboriginal and Torres Strait Islander children and their families develop deeper connections with community, culture, family, land, water and history when they have opportunities to connect with their language.

HistoryAboriginal and Torres Strait Islander children and their families heal and prosper when their long history as the Custodians of this land is acknowledged, and the impact of their grief and loss is recognised and understood.

AR

TWO

RK

: VIC

TOR

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Australia

Secretariat of National Aboriginal and Islander

Child Care

THE HOME INTERACTION PROGRAM FOR PARENTS AND YOUNGSTERS IS FUNDED BY THE AUSTRALIAN

GOVERNMENT DEPARTMENT OF EDUCATION, EMPLOYMENT AND WORKPLACE RELATIONS.

HIPPY Australia encourages each site to be respectful and understanding of Aboriginal and Torres Strait Islander peoples; their family, community, culture, land and sea, language and history.

Documents

Respecting and Valuing Aboriginal and Torres Strait ...€¦ · Respecting and Valuing Aboriginal and Torres Strait Islander Peoples and Cultures HIPPY AUSTRALIA’S CULTURAL AWARENESS