Walking Together Aboriginal and Torres Strait Islander Customs and Protocols

Home , David Wirrpanda, National Sorry Day, Yorta Yorta

An inclusion support resource for generalist services developed in partnership: Yappera Children’s Service Cooperative and Community Child Care Association Foreword

It gives me great pleasure to support ‘WALKING TOGETHER’ developed by Yappera Children’s Service Cooperative and Community Child Care Association in Victoria.

My father is a Yolngu Djapu from East Arnhem Land and my mother Margaret is a Dhulanyagan woman of the Ulupna Clan Yorta Yorta. My grandmother, Geraldine Briggs AO, was a leading activist for Aboriginal rights who helped establish Victoria’s Aborigines Advancement League and community health and legal services in Victoria. I was raised in Shepparton and Healesville in Victoria, and was recruited to the West Coast Eagles as a sixteen-year-old boy and continued playing for them for another fourteen years until retiring in late 2009.

My big passion, however, isn’t in football; it is helping young Indigenous people make healthy life choices, stay at school and then enter into the workforce. Like my mother and grandmother, I want to encourage young Aboriginal and Torres Strait Islanders to achieve their goals and to aim higher. David Wirrpanda The David Wirrpanda Foundation was launched in 2005 and exists to improve the quality of life for Aboriginal and Torres Strait Islander people by promoting strong role models and healthy life choices. We have programs in Western Australia, New South Wales and Victoria. My vision is to improve the outlook for Aboriginal and Torres Strait Islander people by working together to reduce the gap between Indigenous and non-Indigenous Australians. We can accomplish this by empowering and building capacity among Aboriginal and Torres Strait Islander people and their communities, and ensuring the health and wellbeing of our young children in education and care services.

Partnerships such as the one between Yappera Children’s Service Cooperative and the Community Child Care Association are imperative to the health and wellbeing of our kids, and are working steadfastly towards closing the gap. I encourage you to read ‘WALKING TOGETHER’ and support this partnership, and together we can achieve positive future outcomes for our Aboriginal and Torres Strait Islander children.

David Wirrpanda Director, David Wirrpanda Foundation

(2006 AFL Premiership Player for the West Coast Eagles, 2012 NAIDOC Person of the Year, 2009 Young Australian of the Year finalist, 2009 WA Young Australian of the Year) Acknowledgements

This resource was co-authored by Anita Singh, Indigenous Professional Support Consultant from Yappera Children’s Service Cooperative, and produced by Community Child Care Association.

Anita’s role is Commonwealth funded and aims to assist all eligible children’s education and care services throughout Victoria to implement culturally appropriate initiatives that will better prepare them to invite Aboriginal and Torres Strait Islander families into their services.

Co-authors Dr Anne Kennedy and Anne Stonehouse contributed significantly to this resource by bringing to bear their experience as early childhood educators, researchers and authors, and guiding educators to challenge and examine practice in education and care services.

Marli Traill, Professional Support Consultant, Community Child Care Association, provided substantial assistance to the authors.

Anita Singh, Indigenous Professional We would also like to acknowledge the following contributors: Support Consultant, Yappera Children’s Service Cooperative Aunty Glenda Charles

Aunty Kayleene James

Aunty Laura Thompson

Aunty Bev Murray

Uncle Robert Bamblett

Kevin Ellis for the artwork

Yappera Children’s Service Cooperative – Board, staff and children

Indigenous Professional Support Unit (IPSU)

Community Child Care Association (CCC) – Professional Support Coordinator (PSC) for Victoria as the peak funding body for development of this resource.

The Australian Government Department of Education, Employment and Workplace Relations (DEEWR) Office of Early Childhood Education and Child Care, funds the Professional Support Coordinator (PSC) initiative as part of the Inclusion and Professional Support Program (IPSP). 4 CONTENTS

SECTION 1 INTRODUCTION TO WALKING SECTION 2 ABORIGINAL AND TORRES STRAIT TOGETHER ISLANDER PEOPLE, CULTURES, CUSTOMS AND PROTOCOLS IN VICTORIA

1.1 Overview 07 2.1 Anniversaries and Significant Dates for 15 Aboriginal and Torres Strait Islander People 1.2 Cultural Perspectives in Mainstream Services 09 2.2 Cooperatives Contact List 16 1.3 Links to Belonging, Being & Becoming: The 10 Early Years Learning Framework for Australia 2.3 Dreaming Stories 18 (EYLF), My Time, Our Place: Framework for School Age Care (FSAC) and the National 2.4 Family 18 Quality Standard for Early Childhood Education 2.5 Flags 19 and Care and School Age Care (NQS) 2.6 Learning Styles and Ways of Being 20 1.4 Embedding Aboriginal and Torres Strait Islander 11 Cultures and Messages in Practice 2.7 Media, Publications, Art and Signage Protocols 21

2.8 National Apology to Australian Indigenous 21 People made by Prime Minister Kevin Rudd on 13 February 2008

2.9 Questions Commonly Asked 22

2.10 Regional Locations of Groups of Aboriginal 23 People

2.11 Language 23

2.12 Significant People in Aboriginal and Torres Strait 26 Islander Cultures

2.13 Sad News and Sorry Business 26

2.14 Totems in Victoria 26

2.15 Traditional Custodians of the Land in Victoria 26

2.16 Welcome To and Acknowledgment of Country 27

2.17 Significant Meetings or Major Event Protocols 27 5

SECTION 3 SOME SUGGESTIONS SECTION 5 RESOURCES FOR PRACTICE

3.1 Choosing Resources Related to Aboriginal and 29 5.1 Aboriginal Organisations and Agencies 37 Torres Strait Islander Cultures 5.2 Resources on Diversity and Difference 37 3.2 Learning Opportunities and Experiences 29 5.3 Books for Adults 38 3.3 Cultural Competence Audit and Action Plan 30 5.4 Books for Children 38 3.4 Inclusive Practices 32 5.5 Films and Documentaries Suitable for Adults 39 3.5 Welcoming Aboriginal and Torres Strait Islander 33 and Teenagers Families 5.6 Government Websites 39

5.7 Information and Resources for Children’s 40 Programs or Curriculum

5.8 Media Websites 41 SECTION 4 CONCLUSION 35 5.9 Places to Visit in Melbourne 41

5.10 Publications Available from Websites 42

5.11 Reconciliation Websites 42

5.12 Other Relevant Websites 42

REFERENCE LIST 43 6 SECTION 1 INTRODUCTION TO WALKING TOGETHER 1.1 Overview

Experiencing belonging – knowing where and with whom you This resource is a starting point for achieving three aims that focus belong – is integral to human existence. Children belong first to a on culturally appropriate practice related to Aboriginal and Torres family, a cultural group, a neighbourhood and a wider community. Strait Islander* people and cultures: Belonging acknowledges children’s interdependence with others and the basis of relationships in defining identities. In early Welcoming Aboriginal and Torres Strait Islander families and childhood, and throughout life, relationships are crucial to a sense children, and supporting children’s learning in the most effective of belonging. Belonging is central to being and becoming in that it ways possible. shapes who children are and who they can become. Increasing educators’, families’ and children’s knowledge and (Department of Employment, Education and Workplace Relations understanding of Aboriginal and Torres Strait Islander people, (DEEWR), 2009, p.7) histories, cultures and contemporary contexts.

Every child has a right to participate fully in educational settings Contributing to reconciliation and countering racism and that respect their culture and language; settings where every child’s prejudice of all kinds, particularly as they affect Aboriginal and identity and belonging to family and culture are supported. All Torres Strait Islander people. This is a crucial aim for all children’s children benefit and learn from experiences that support respect services, whether or not Aboriginal and Torres Strait Islander for many kinds of diversity. children and families are part of a service community. Educators who are culturally competent will achieve the aims Early childhood educators guided by the above, which are all about contributing to reconciliation. Cultural Framework will reinforce in their daily competence is defined in the Educator’s Belonging, Being & Becoming: Educators’ Guide to the Early Years Learning Framework practice the principles laid out in the United for Australia as …a set of congruent behaviours, attitudes and Nations Convention on the Rights of the policies that come together in a system, agency, or among professionals that enable them to work effectively in cross-cultural Child (the Convention). The Convention settings. (Tong and Cross cited in DEEWR, 2010, p 21). states that all children have the right to an Cultural competence includes: education that lays a foundation for the being aware of your own world view rest of their lives, maximises their ability, respecting multiple cultural ways of knowing, seeing and living, and respects their family, cultural and other and developing positive attitudes towards cultural differences identities and languages. viewing culture and the context of family as central to children’s sense of being and belonging, and to success in lifelong learning (DEEWR, 2009, p.5) celebrating the benefits of diversity being able to understand and honour differences continually learning about different cultural practices and world views finding ways to promote children’s cultural competence developing skills to understand, communicate and effectively interact with people across cultures.

* Aboriginal and Torres Strait Islanders are distinct and separate cultures with different histories, languages and cultures. However, they do share some cultural characteristics, traditions and strong connections with the land. Torres Strait Islanders have a Melanesian background. 8

What matters the most is being able to demonstrate these skills When considering the particular practices suggested in this and qualities in everyday practice. The national Early Years Learning resource, it is essential to appreciate the complexity and the Framework (EYLF) emphasises that this occurs through a ‘two- intersecting layers involved in working toward reconciliation. The way’ process with families and communities (DEEWR, 2009, p.16). practices are meaningful only if the values and beliefs behind them are well informed and genuine. The beginning point for working Underlying cultural competence are the toward reconciliation is deep respect for Aboriginal and Torres Strait Islander people and their history, traditions and cultures. principles of trust, respect for diversity, Respect and valuing these cultures commit us to action, which may equity fairness, and social justice… At start with practical and simple acts or strategies. Commitment and broadening our professional learning allow us to go deeper. the heart of cultural competence is our aspiration for everyone to be strong This resource does not address broader issues of racism, bias and prejudice or ways to support children to be comfortable with diversity and confident in belonging, being and and difference and to recognise racism and bias. There are a number becoming through understanding and of excellent resources, some of which are listed in Section 5, which can help educators understand and tackle these important issues. empathy, affirmation and opportunity. Two of the Guiding Principles of the National Quality (DEEWR, 2010, p 21). Framework are: Educators who have been reflecting upon and taking action toward Equity, inclusion and diversity underpin the framework reconciliation are likely to be familiar with much of the information Australia’s Aboriginal and Torres Strait Islander cultures are valued. in this resource and will have incorporated many of the suggestions (Australian Children’s Education and Care Quality Authority into their practice. The main audience for this resource is educators (ACECQA) 2011, p.8). in early learning (long day care, family day care, kindergartens) and school-age care services, where educators are beginning to explore If you have Aboriginal and Torres Strait Islander families in your possibilities for action. service and in your community, they are likely to be the best source of information about what is relevant and meaningful. All people This resource focuses on a range of topics that non-Aboriginal and identify with their cultural background in varying degrees. It is Torres Strait Islander educators need to be familiar with and offers important to avoid making assumptions about anyone’s cultural some suggestions for practice. Federal and State governments identity. Once you have established a relationship with families you and local and national Aboriginal and Torres Strait Islander will learn more about what they want for their children, including organisations have websites that provide many additional sources culturally relevant practices. and detailed information and advice. Refer to Section 5 for an extensive list of sources for further information. At times non-Aboriginal and Torres Strait Islander educators hesitate because they fear making a mistake; saying or doing Working for reconciliation demands an adoption of certain values something that turns out to be inappropriate or even offensive. and beliefs; it calls for non-Aboriginal and Torres Strait Islanders The hope is that using this resource will build your confidence and to examine their beliefs and values and for everyone to counter commitment to do more and to do it better. racism, bias and prejudice at all levels. Doing so takes many forms and occurs over time. Working for reconciliation is not simple and straightforward. It is not a matter of simply including artefacts in the physical environment and making symbolic gestures or adding specific practices at particular times. There is no one recipe or formula for what to do. 1.2 Cultural Perspectives in Mainstream Services

9 What message would we give other ‘Cultural perspectives’ is a broad term that covers many ways of seeing the world and living lives, some ways more visible, some services? Just start. It’s okay to start ways more assumed. Examples of possible cultural perspectives small. Doing nothing is not an option. for Aboriginal and Torres Strait Islander people include strong ties to the land, strong ties to extended family and a generous approach What do early childhood professionals to sharing. do well? Setting up experiences such as It is important that Aboriginal and Torres Strait Islander puzzles, books, imaginative and dramatic communities are consulted with about their cultural perspectives and how to include them. Both the consulting and the inclusion play, hanging up pictures, telling stories. of their perspectives are acts that honour their right to self- Start by incorporating Aboriginal and determination and ensure that their perspectives are not lost in Torres Strait Islander images, colours, mainstream services. resources all the time. Check back on Respecting Aboriginal and Torres Strait Islander cultural perspectives in mainstream services helps to: your program; how and where are promote Aboriginal and Torres Strait Islander children’s strong Aboriginal and Torres Strait Islander sense of identity knowledge and culture represented? enhance Aboriginal and Torres Strait Islander children’s Denise Rundle and Sandra Dean, Boroondara Kindergarten, knowledge and appreciation of their own cultures Richmond, Victoria. promote all children’s respect for and understanding of Aboriginal and Torres Strait Islander cultures ensure that Aboriginal and Torres Strait Islander families feel welcome, respected, appreciated and acknowledged enhance all children’s development and learning ensure that Aboriginal and Torres Strait Islander staff and families feel valued, respected and supported in their efforts to provide a culturally inclusive program for all children.

“I feel welcomed in a generalist service when I observe an awareness of different cultures, not one westernised culture. Visibility of Aboriginal and Torres Strait Islander people through publications/leaflets, posters, Aboriginal staffing and cultural competency gives me a sense of belonging.” Aunty Sharon Hughes 1.3 Links to Belonging, Being & Becoming: The Early Years Learning Framework for Australia (EYLF), My Time, Our Place: Framework for School Age Care (FSAC) and the National Quality Standard for Early Childhood Education and Care and School Age Care (NQS)

Belonging, being and becoming are not new concepts to Many of the Quality Areas, Standards and Elements in the NQS are Aboriginal and Torres Strait Islander Australians. They are the directly relevant. Particularly relevant are: essence of Aboriginal and Torres Strait Islander identities. (DEEWR, 2010, p. 22). Quality Area 1: Educational program and practice 1.1.1 Curriculum decision making contributes to each All of the concepts in the EYLF, FSAC and the NQS relate directly child’s learning and development outcomes in to including Aboriginal and Torres Strait Islander children and relation to their identity, connection with community, families and supporting learning that contributes to reconciliation. wellbeing, confidence as learners and effectiveness as Particularly relevant in the EYLF and the FSAC are: communicators. 1.1.2 Each child’s current knowledge, ideas, culture, abilities and Belonging as one element of the vision for children’s learning interests are the foundations of the program. and lives 1.1.5 Every child is supported to participate in the program. Principles: 1.1.6 Each child’s agency is promoted, enabling them to make – Secure, respectful and reciprocal relationships choices and decisions and influence events and their world. – Partnerships 1.2.2 Educators respond to children’s ideas and play and use – High expectations and equity intentional teaching to scaffold and extend each child’s – Respect for diversity learning.

Practices Quality Area 3: Physical environment – Responsiveness to children 3.2 The environment is inclusive, promotes competence, independent exploration and learning through play. – Intentional teaching – Cultural competence 3.3.2 Children are supported to become environmentally responsible and show respect for the environment. Learning outcomes: Quality Area 5: Relationships with children – Outcome 1: Children have a strong sense of identity 5.1 Respectful and equitable relationships are developed – Outcome 2: Children are connected with and contribute to and maintained with each child. their world 5.1.1 Interactions with each child are warm, responsive and build – Outcome 3: Children have a strong sense of wellbeing. trusting relationships. 5.1.2 Every child is able to engage with educators in meaningful, open interactions that support the acquisition of skills for life and learning. 5.1.3 Each child is supported to feel secure, confident and included. 5.2 Each child is supported to build and maintain sensitive and responsive relationships with other children and adults. 5.2.1 Each child is supported to work with, learn from and help others through collaborative learning opportunities. 5.2.2 Each child is supported to manage their own behaviour, respond appropriately to the behaviour of others and communicate effectively to resolve conflicts. 5.2.3 The dignity and rights of every child are maintained at all times. 1.4 Embedding Aboriginal and Torres Strait Islander Cultures and Messages in Practice

Quality Area 6: Collaborative partnerships with families The practice of cultural competence requires a whole-of-setting and communities focus that promotes equity and respect for diversity for all as well as a strong approach to countering racism and bias. 6.1 Respectful supportive relationships with families are (DEEWR, 2010, p. 22) developed and maintained. 6.1.2 Families have opportunities to be involved in the service It is important to keep in mind that the term ‘curriculum’ as used and contribute to service decisions. in the EYLF encompasses all of the children’s experience. The curriculum emerges from and links closely to a strong statement of 6.2 Families are supported in their parenting role and their philosophy. The service philosophy statement and policies provide values and beliefs about child rearing are respected. a strong foundation that guides all aspects of the operation of the 6.2.1 The expertise of families is recognised and they share service. It includes: in decision making about their child’s learning and how you welcome families at the beginning of their participation wellbeing. and build collaborative relationships 6.3 The service collaborates with other organisations and the way physical environments are set up service providers to enhance children’s learning and wellbeing. materials and equipment used 6.3.1 Links with relevant community and support agencies the conduct of daily living experiences or routines are established and maintained. communication and interactions with families and children 6.3.4 The service builds relationships and engages with their teaching and learning experiences and opportunities local community. connections with the community.

Increasingly these philosophies include statements about You can use the Quality Areas and reconciliation, which then inform and guide policies and practices. Elements in the NQS in a number Two examples of such statements follow: of ways. One way to approach The University of Melbourne Children’s Services vision statement lists five actions that they will take to achieve excellence, two of embedding messages about which relate directly to reconciliation: Aboriginal and Torres Strait Islander Respectfully recognising that our services are provided on the cultures and people, as well as about traditional lands of the Wurundjeri people of the Kulin nations, respect for diversity, is to reflect on and working to ensure our programs are inclusive of Aboriginal and Torres Strait Islander knowledge and cultures. how the NQS Elements connect Embracing the cultural, racial, gendered, sexual religious and with the practices outlined in WALK socio-economic diversity of the children using our services, their TOGETHER. That is, what practices families, their teachers, the University community, and the wider or possible practices suggested in this local, national and international communities. resource are examples or applications of particular Quality Areas or Elements? Equally useful is to start with your practices and link them back to one or more of the Elements. 12 Boroondara Kindergarten’s philosophy Taking action can start with one small step. Although services and individual educators may begin with simple and straightforward statement begins with the following efforts, it is important that there is a clear vision about aims, acknowledgement under the heading going beyond tokenism and superficial gestures. It is also critically important to avoid out-dated or irrelevant stereotypes about Our Place: cultural groups.

‘Boroondara Kindergarten acknowledges The chart on page 13 (adapted from Miller, 2011) lists a variety of that we work together on the traditional ways to embed Aboriginal and Torres Strait Islander cultures and messages in the curriculum and to contribute to reconciliation. lands of the Wurundjeri people, of the Most of the examples of practice or action listed in the chart Kulin nation.’ are also contained in this resource. They are listed under three headings: Practical, Symbolic and Substantive and Significant. Near the end of the document is a list The practical and symbolic actions or practices are more obvious and in some ways more straightforward. The actions in the of aspirations for the service. The first of section labelled Substantive and Significant are more complex these is: and need ongoing attention over time. The Practical and Symbolic approaches suggest good ways to begin, but it is important that ‘We want to... educators and services move beyond those practices to address more complex, substantive and significant issues. Taken on their Have greater understandings of Aboriginal own, the approaches suggested under the Practical and Symbolic and Torres Strait Islander ways of knowing headings can seem to be tokenistic. and being.’ 13

Approach Examples of practice or action

Practical Use a wide range of resources (for example, books, puzzles, dolls, posters, cultural artefacts) that represent Aboriginal and Torres Strait Islander people and cultures. Ensure that they are appropriate and avoid stereotypes Incorporate a variety of opportunities for children to learn about Aboriginal and Torres Strait Islander people and cultures: storytelling, excursions and incursions, music and dance, visual arts, cooking, learning about the natural environment, games, using words from Aboriginal and Torres Strait Islander community languages Invite Aboriginal and Torres Strait Islander artists, musicians or dancers to come to the service on a regular basis to work with the children Acknowledge and celebrate NAIDOC week and National Aboriginal and Torres Strait Islander Children’s Day with all children and families

Symbolic Display the Aboriginal and Torres Strait Islander flags Display a sign acknowledging the Traditional Custodians of the Land where the service is located Display in the foyer or entry a framed copy of the Apology to the Stolen Generations (Rudd, 2008) (refer to page 21) Always acknowledge Country at meetings, and consider when it is appropriate to do so with children Invite a local Elder to extend a ‘Welcome to Country’ at major events

Substantive & Build respectful partnerships that lead to ongoing collaboration with the local Aboriginal and Torres Strait Significant Islander communities and engage Elders and local community leaders Review the service philosophy to ensure that it provides an explicit solid foundation for contributing to reconciliation Take advantage of every opportunity to help children learn to counter bias, prejudice and racism Develop and implement a workforce strategy that involves actively recruiting and employing Aboriginal and Torres Strait Islander staff, particularly educators Develop and endorse a reconciliation plan, identify actions and timelines to support its implementation, and evaluate ongoing implementation Embed opportunities into the curriculum for children to learn about the contributions of a range of contemporary Aboriginal and Torres Strait Islander Australians, for example in areas of the arts, sport, science, and politics, both at the national and international levels and in the local community Support all staff to participate in professional learning experiences that strengthen their knowledge and skills in areas related to Aboriginal and Torres Strait Islander people and cultures and cultural competence

Make a list of all of your practices that facilitate the inclusion of Representations of culture are hollow and meaningless unless Aboriginal and Torres Strait Islander families and children in your they are underpinned by acceptance and respect for the people to service or that contribute to reconciliation. Try to place them under which the representations refer. Symbols, artefacts and experiences the headings in the chart. Are they spread under all three headings? are meaningful only if the values and beliefs behind them are well If not, what might you do to address this? informed and genuine. Talking with Aboriginal and Torres Strait Islander families and children about what is meaningful to them will The most important and complex issues relating to including help to ensure that you are on the right track. Aboriginal and Torres Strait Islander families and children and contributing to reconciliation are about the values and beliefs about diversity and difference; prejudice and racism. Values and beliefs matter most. 14 SECTION 2 ABORIGINAL AND TORRES STRAIT ISLANDER PEOPLE, CULTURES, CUSTOMS AND PROTOCOLS IN VICTORIA 2.1 Anniversaries and Significant Dates for Aboriginal and Torres Strait Islander People

There are a number of very important days or weeks in Australia May 27 – Amendments to the Constitution regarding for Aboriginal and Torres Strait Islander people. These relate to Aboriginal and Torres Strait Islander People (Referendum) significant events in their history or connect with international On 27 May 1967 the Referendum approved two amendments celebrations for Indigenous people. You can include these days or to the Australian Constitution relating to Aboriginal and Torres weeks in your calendar as a reminder that Aboriginal and Torres Strait Islander people. The first amendment allowed the inclusion Strait Islander people in your community might be participating in of Aboriginal and Torres Strait Islander people in the Australian them. Your service can also acknowledge these days or weeks in census, and the second gave the Federal Government a mandate solidarity with and out of respect for Aboriginal and Torres Strait to introduce policies to benefit Aboriginal and Torres Strait Islander people. Islander people. To find out more visit the Creative Spirits website January 26 – Survival Day (Australia Day) Aboriginal and Torres Strait Islander people mark Australia Day as www.creativespirits.info and follow the pathway > Aboriginal the day of invasion of their country by Europeans. They highlight culture > History > Australian 1967 Referendum the survival of their cultural heritage on this day. Direct address: http://www.creativespirits.info/aboriginalculture/ history/referendum-1967.html February 13 – Acknowledgement of National Apology by Kevin Rudd as Prime Minister June 3 – Mabo Day A transcript of the Apology can be found on page 21 of this resource. On 3 June 1992 the High Court of Australia overturned the legal To download a copy of the Apology transcript, audio or video concept of ‘terra nullius’ (‘land belonging to no one’, from the time recording (including a sign language version) visit the Australian of Captain Cook’s voyage in 1770) that denied Aboriginal and Torres Government website www.australia.gov.au and follow the pathway Strait Islander people ownership and custodianship of the land for > About Australia > Our country > The Australian continent thousands of years. Eddie Mabo’s campaign for Aboriginal and Torres > Our people > Apology to Australia’s Indigenous peoples Strait Islander Land Rights led to this significant legal decision. Direct Address: http://australia.gov.au/about-australia/our- To find out more visit the Torres Strait Regional Authority (TSRA) country/our-people/apology-to-australias-indigenous-peoples website www.tsra.gov.au

March 21 – Harmony Day July 1 – Coming of the Light Festival (Elimination of Racial Discrimination Day) This is a special Torres Strait Islander celebration that celebrates To find out more visit the Australian Government Department of the arrival of the missionaries on 1 July 1871. Immigration and Citizenship Harmony Day website To find out more visit the Torres Strait Regional Authority (TSRA) www.harmony.gov.au website www.tsra.gov.au

May 26 – National Sorry Day A week in July (Sunday through Saturday) – National (Recommendation of Stolen Generation Report) Aboriginal and Islanders’ Day Observance Committee The Bringing Them Home Report on the forced removal and (NAIDOC) week separation of Aboriginal and Torres Strait Islander children from To find out more visit the NAIDOC website www.naidoc.org.au their families was tabled in the Federal Parliament on 26 May 1997. From 1997 National Sorry Day has acknowledged the tabling of August 4 – National Aboriginal and Islander Children’s Day the Report annually. Information about this event and how you can (NAIDC) acknowledge it in your community or service is available from the To find out more visit the Secretariat of National Aboriginal and National Sorry Day Committee website www.nsdc.org.au Islander Child Care (SNAICC) website www.snaicc.asn.au

May 26 - June 3 – National Reconciliation Week August 9 – International Day of the World’s Indigenous People To find out more visit the Reconciliation Australia website To find out more visit the Australian Government website www.reconciliation.org.au www.australia.gov.au and follow the pathway > About Australia > Australian Stories > Indigenous peoples of the world Direct address: http://australia.gov.au/about-australia/australian- story/indigenous-people-of-the-world 2.2 Cooperatives Contact List

16 Every region in Victoria has an Aboriginal Cooperative that can provide advice about protocols and customs as well as information about local Aboriginal culture, language and history.

GUNAI/ KURNAI/BAIRNSDALE YORTA YORTA/ECHUCA

Gippsland and East Gippsland Aboriginal Cooperative Njernda Aboriginal Corporation Postal Address: PO Box 634, Bairnsdale VIC 3875 Postal Address: PO Box 201, Echuca VIC 3564 Street Address: 37-53 Dalmahoy Street, Bairnsdale VIC 3875 Street Address: 86 Hare Street, Echuca VIC 3564 Phone: (03) 5150 0700 / 1922 Phone: (03) 5480 6252 Fax: (03) 5152 3115 Fax: (03) 5480 6116 Email: [email protected] Website: www.njernda.com.au Website: www.gegac.org.au

GEELONG WATHAURONG/BALLARAT Wathaurong Aboriginal Cooperative Ballarat and District Aboriginal Cooperative Ltd Lot 62 Morgan Street, North Geelong VIC 3215 Postal Address: PO Box 643, Ballarat VIC 3353 Phone: (03) 5277 0044 Street Address: 5 Market Street, Ballarat VIC 3350 Fax (03) 52784123 Phone: (03) 5331 5344 Email: [email protected] Fax: (03) 5333 1637 Website: www.wathaurong.org.au Email: [email protected] Website: www.badac.net.au WAYWURRU AND DHUDHUROA/LAKES ENTRANCE

JAARA JAARA/BENDIGO Lake Tyers Aboriginal Trust Postal Address: PO Box 1147, Lakes Entrance VIC 3909 Bendigo and District Aboriginal Cooperative Street Address: Rules Road, Lake Tyers VIC 3887 Street Address: 13-15 Forrest Street, Bendigo VIC 3550 Phone: (03) 5156 5554 Phone: (03) 5442 4947 Fax: (03) 5156 5482 Fax: (03) 5442 4941 Website: www.laketyersaboriginaltrust.com.au Email: [email protected] Website: www.bdac.com.au WURUNDJERI/MELBOURNE

DANDENONG Aboriginal Advancement League Address: 2 Watt Street, Thornbury VIC 3071 Dandenong and District Aborigines Cooperative Phone: (03) 9480 7777 62 Stud Road, Dandenong VIC 3175 Phone: (03) 9794 5973 Fax: (03) 9791247 Website: www.ddacl.org.au 17

LATJE LATJE/MILDURA GUNDITJ MIRRING/ORBOST

Mildura Aboriginal Corporation Moogji Aboriginal Council Postal address: PO Box 2130, Mildura VIC 3500 Postal Address: PO Box 617, Orbost VIC 3888 Street Address: 120 Madden Ave, Mildura VIC 3500 Street Address: 52 Stanley Street, Orbost VIC 3888 Phone: (03) 5022 1852 Phone: (03) 5154 2133 Fax: (03) 5023 7852 Fax: (03) 5154 2120 Email: [email protected] Email: [email protected]

GUNDITJ MIRRING/MOOROOPNA SALE

Rumbalara Aboriginal Cooperative Ramahyuck Aboriginal Cooperative Postal Address: PO Box 614, Mooroopna VIC 3629 117-121 Foster Street, Sale VIC 3850 Street Address: 20 Toolamba Road, Mooroopna VIC 3629 Phone: (03) 5143 1644 Phone: (03) 5820 0000 Fax: (03) 51433436 Fax (03) 5825 4493 Website: www.ramahyuck.org Email: [email protected] Website: www.rumbalara.org.au YORTA YORTA/SHEPPARTON

MURRAY VALLEY/ROBINVALE Bangerang Cultural Centre Cooperative Postal address: PO Box 1386, Shepparton VIC 3630 Murray Valley Aboriginal Cooperative Phone: (03) 5831 1020 Postal Address: PO Box 680, Robinvale VIC 3549 Fax: (03) 5821 0718 Street Address: 87 Latje Road, Robinvale VIC 3549. Website www.yynac.com.au Phone: (03) 5026 3353

WADI WADI/NATHALIA - BARMAH

Yorta Yorta Nation Aboriginal Corporation Postal Address: PO Box 27, Nathalia VIC 3638 Street Address: Corner Maloney and Shier Streets, Barmah VIC 3636 Phone: (03) 5869 3353 Fax: (03) 5869 3352 Email: [email protected] Website: www.yynac.com.au 2.3 Dreaming Stories 2.4 Family

Dreaming stories tell the origins of the environment, how the Spirit Most Aboriginal and Torres Strait Islander people place great Ancestors formed and gave life to the land and laid down the Law: importance on the role of families and connections with extended structures of society, rituals to maintain the life of the land, rules family or kin for maintaining cultural identity and raising children. for living. Above all, Dreaming Stories are stories of the land, living Families may comprise parents, grandparents, aunts, uncles, with the land and belonging to the land. (Secretariat of National cousins, brothers and sisters who are connected by strong Aboriginal and Islander Child Care (SNAICC), 2005, p.1). family ties. Elders are held in high regard and are the key decision makers, models and storytellers in extended family networks Dreaming Stories are not like fairy stories or imaginative fiction. and communities. They have an important purpose: to communicate significant messages across generations and places. Dreaming Stories are Kinship relationships in Aboriginal and Torres Strait Islander families connected with the past, present and future and are the essence may have different meanings and names from those used in non- of Aboriginal and Torres Strait Islander people’s beliefs about the Aboriginal and Torres Strait Islander families. For example, when an creation of the world, spirituality and existence (Department of Aboriginal and Torres Strait Islander child talks about ‘Aunty’ they Human Services (DHS), 2005). may be talking about an older woman whom they respect and have connections with in their community rather than their mother’s Respectfully sharing the Dreaming Stories of Australia’s first people sister. Talking with Aboriginal and Torres Strait Islander families is one way to help young children connect with Aboriginal and and children about their kinship connections is the best way to Torres Strait Islander people’s ways of being, culture and traditions. find out about their importance and meaning for the families. Dreaming Stories can be told, read or viewed (see Section 5 for Non-Aboriginal and Torres Strait Islander people should not call resources about Dreaming Stories). someone ‘aunty’ or ‘uncle’ unless they are given permission. Torres Strait Islander cultures have their own stories that have the same deep spiritual meaning and importance. (ABC, 2011). Aboriginal and Torres Strait Islander kinship relationships

Aunty – an older woman of status in her community who holds traditional knowledge and customs. ‘Aunty’ is also used as a form of address to an older woman.

Blood – close relatives.

Cousin – a relative, either female or male, and can be used as a form of address.

Brother – a close relative of the same generation. Males may call a friend ‘brother’.

Sister – a female of the same generation, maybe be biological or extended family. Females may call a friend ‘sister’.

Father – a man of the generation above, who stands in the “I love it when my mum relation of a parent. tells me stories about the Mother – a female relative of the same generation as the speaker’s biological mother or mother’s sister.

Dreamtime because it Grandfather – a biological father’s father or a great uncle.

reminds me of my family Grandmother – a biological mother’s mother or a great aunt. and my ancestors and how (Dent cited in DHS, 2005, p. 12) the earth was made.” Jessica-Rose, age 9 2.5 Flags

Aboriginal Flag A dancer’s headdress, known as a Dhari, is an important symbol for all Torres Strait Islanders.

The white five-pointed star is a symbol for navigating the sea and the points represent the island groups in the Torres Strait.

Aboriginal people are very proud of their flag. The Aboriginal The flag is flown or displayed permanently at Aboriginal and flag was recognised under Federal legislation in July 1995. It Torres Strait Islander and other centres throughout Australia. It is was first displayed on 12 July 1971, National Aborigines’ Day, at popularly recognised as the flag of the Torres Strait Islander people Victoria Square in Adelaide. It was also used at the Tent Embassy of Australia. The Torres Strait Islander Regional Council has the in Canberra in 1972, which brought it to national attention and copyright for the flag. Further information about the flag can be created greater awareness of the flag in the broader community. found on the Australian Institute of Aboriginal and Torres Strait Islander Studies website www.aiatsis.gov.au The Aboriginal flag was designed by Indigenous Elder Harold Thomas in 1971 to symbolise Aboriginal identity. The colours of Securing and Flying the Flags the flag are symbolic: You can purchase the flags through the Koorie Heritage Trust, Yellow represents the sun, the giver of life and yellow ochre. located at 295 King Street, Melbourne, phone (03) 8622 2600. You can also call your local council or local member to enquire Red represents the red earth and the relationship to the land and about receiving the flags. the red ochre used in ceremonies. Black represents the Aboriginal people of Australia. There is an approved protocol for flying Australian, State or Territory and Aboriginal and Torres Strait Islander flags together. The flag is flown or displayed permanently at Aboriginal and other At events at which flags are displayed, the order of display, from centres throughout Australia. It is popularly recognised as the flag an audience perspective from left to right, is the Australian flag, of the Aboriginal people of Australia. The flag is protected under the Victorian State flag, the Aboriginal flag and the Torres Strait the Copyright Act 1968. Further information about the flag can Islander flag. be found on the Australian Institute of Aboriginal and Torres Strait Islander Studies’ website www.aiatsis.gov.au

Torres Strait Islander Flag When Aunty Sandra Young (Harrison) was asked what the Aboriginal flag meant to

The Torres Strait Islander flag, designed by Islander Bernard her she replied,“Makes me Namok, was adopted in 1992 during the Torres Strait Islands Cultural Festival. In July 1995 the Torres Strait Islander flag was feel proud”. proclaimed as an official flag in Section 5 of the Flags Act 1953.

The colours and symbols on the flag symbolise important aspects When Aunty Sharon of the life of Torres Strait Islander people, and their environments and culture: Hughes was asked what the

Green represents the land. Aboriginal flag meant to her Blue represents the sea. she replied,“Identity, pride, Black represents the Torres Strait Islander people. White represents peace. belonging and part of me”. 2.6 Learning Styles and Ways of Being

The best way to get to know Aboriginal and Torres Strait Islander Many Aboriginal and Torres Strait Islander families place a children is to observe and interact with them and talk with their great deal of importance on their children growing up strong. families, encouraging them to share information. They may believe that giving children responsibilities nurtures personal strength. Each child is unique, and therefore there are risks in making general statements about any group of children. The risk is that you will see Some families teach children the importance of physical what you are looking for and this information may interfere with communication. For example touching others to start getting to know and understand the child deeply and thoroughly. conversations or not making eye contact as a form of respect. Just as is true of knowledge of child development, knowledge Some Aboriginal and Torres Strait Islander families place about possible characteristics of children from a particular emphasis on learning through watching and modelling what background should be in the back of your mind, rather than in the others do. forefront, as you get to know them. Adults may teach children to listen rather than involve Talking with families will help you to appreciate each child’s learning themselves in adults’ conversations. styles and characteristics. There are some general statements often Silence in conversations may be a sign of listening and reflecting. made about Aboriginal and Torres Strait Islander children and child Adults may give children a lot of physical affection, for example rearing practices that may be useful to have in mind as you get to hugging and kissing. know them. Some of these are listed below: (DHS, 2005, p.14). Some Aboriginal and Torres Strait Islander children have a greater degree of personal freedom than many children do and take on responsibilities at an early age. They may be allowed to make decisions about eating, sleeping and other daily experiences in order to encourage independence and autonomy. Adults and older children may use teaching and shaming to teach children approved behaviours. Some Aboriginal and Torres Strait Islander children may have close relationships with a large number of adults and children who they see as family and who at times take responsibility for them. Some Aboriginal and Torres Strait Islander children take responsibility at a fairly early age for younger children. Some Aboriginal and Torres Strait Islander children from a very early age feel a strong sense of belonging to extended family and appreciate their responsibilities to their extended family. 2.7 Media, Publications, Art and Signage 2.8 National Apology to Protocols Australian Indigenous People Prime Minister Kevin Rudd on 13 February 2008

As a general rule, in relation to all publications or artwork that Today we honour Indigenous people of this land, depict or represent Aboriginal and Torres Strait Islander cultures, the oldest, continuing cultures in human history. including brochures, newsletters, posters, reports, signage, web information, videos, photographs, motifs, clothing, oral recordings, We reflect on their past mistreatment. music and public art you should: We reflect particularly on the mistreatment seek Aboriginal and Torres Strait Islander community advice of those who were Stolen Generations – this about the content of all copy and text and selection of images blemished chapter in our nation’s history. develop proposals jointly with the community or appropriate individuals from the outset and observe protocols regarding The time has now come for the nation to turn written and visual resources a new page in Australia’s history by righting the seek Aboriginal and Torres Strait Islander community advice wrongs of the past and so moving forward with about design, including layout, colour, symbols and images confidence to the future. ensure that language is accurate, based on research and We apologise for the laws and policies of culturally sensitive successive Parliaments and governments that refer to Aboriginal and Torres Strait Islander Custodianship have inflicted profound grief, suffering and loss and Culture in the present tense, unless the community wants it otherwise on these our fellow Australians. ensure correct use of symbols and motifs We apologise especially for the removal of use present tense about Aboriginal and Torres Strait Islander Aboriginal and Torres Strait Islander children from people and Country their families, their communities and their country. get permission before taking photos. For the pain, suffering and hurt of these Stolen You will have noticed that cultural warnings often appear in Generations, their descendants and for their printed material or other media that include the names, voices families left behind, we say sorry. and images of Aboriginal and Torres Strait Islander people. For example, a warning might read as follows: This material contains To the mothers and the fathers, the brothers and voices and images of Aboriginal and Torres Strait Islander people the sisters, for the breaking up of families and who are deceased. communities, we say sorry.

And for the indignity and degradation thus inflicted on a proud people and a proud 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.

(A copy of the Apology can be downloaded from the Australian Government website www.australia.gov.au Refer to Section 2 for more information). 2.9 Questions Commonly Asked

22 No question about Aboriginal and Torres When Aboriginal and Torres Strait Strait Islander cultures and customs can be Islander people meet other Aboriginal considered too silly to ask. Following are some and Torres Strait Islander people, they of the questions that are often asked: often ask each other straight away How do I address an Elder? where they come from. Why?

You may only address an Elder as ‘Aunty’ or ‘Uncle’ when they Land and Country are very significant for Aboriginal and Torres have been introduced to you as such. You must not assume you Strait Islander people. They can make the connection with each can call the person Aunty or Uncle. other by asking their last name and where they come from. When did Aboriginal and Torres Strait What is important to think about when Islander culture start? buying Aboriginal and Torres Strait

Aboriginal and Torres Strait Islander culture has been around Islander art? for thousands of years, long before white settlers came. Sometimes what is labelled as Aboriginal and Torres Strait Islander art has been done by non-Aboriginal and Torres Strait Can anyone play the didgeridoo? Islander people and is therefore not genuine. It is important to buy art from reputable dealers. No. Traditionally the didgeridoo is part of men’s business and a female cannot touch or play the didgeridoo. What do the symbols in Aboriginal and If you listen to what Aboriginal and Torres Torres Strait Islander art mean?

Strait Islander people call each other, you The meaning depends on what area you are in because get the idea that most of them are related different symbols mean different things. To find out you need to each other. Is this so? to contact your local Aboriginal cooperative.

No. It is a sign of respect to each other to call each other Who can identify as an Aboriginal or brother, sister, and cousin and depending on the age of Aunty, Torres Strait Islander? Uncle, Nan or Pop. The Australian Government’s definition of an Aboriginal or What does NAIDOC mean? Torres Strait Islander person is that they:

National Aboriginal and Torres Strait Islander Day of Celebration. Are of Aboriginal or Torres Strait Islander descent Identify as an Aboriginal or Torres Strait Islander Why do Aboriginal and Torres Strait Are accepted as an Aboriginal or Torres Strait Islander in the Islander children call their teachers community in which they have lived in the past or in which Aunty or Uncle? they currently live.

It is a sign of respect for a child to call their teacher Aunty or I often hear Aboriginal and Torres Strait Uncle. If you do not want a child to call you Aunty or Uncle Islander people use the term ‘deadly’. explain why and give them an alternative. What does it mean?

How do you know if a child is an The term is used to mean ‘excellent, really good’. Aboriginal or Torres Strait Islander person?

Only by asking. This information should be requested on the enrolment form. 2.10 Regional Locations of Groups of 2.11 Language Aboriginal People

Although Aboriginal people are one Nation, there is enormous In recent years there has been an upsurge of interest in the Aboriginal diversity amongst Aboriginal communities. The following terms languages of the south-eastern corner of Australia. The boundaries are used by Aboriginal people in different parts of Australia to refer between one language area and another are not distinct. Rather, to themselves. mixtures of vocabulary and grammatical construction exist in such regions, and so linguistic maps may show some variation about New South Wales Koori/Koorie, Murri, Goorie where one language ends and another begins. (Victorian Aboriginal Northern Territory (Top End) Yolngu Corporation for Languages (VACL), 2012).

Northern Territory (Central) Anangu It is important to note that language and tribal groups are not confined to Australian State and Territory borders. South Australia Nunga Many Australian Indigenous languages have declined to a critical Queensland Murri state. More than three-quarters of the original Australian languages have already been lost, and the survival of almost all of the Tasmania Palawa remaining languages is extremely threatened. (VACL, 2012). Victoria Koori/Koorie

Western Australia Nyoongah Aboriginal Australia

24 25

This map is just one representation of many other map sources that are available for Aboriginal Australia. Using published resources available between 1988–1994, this map attempts to represent all the language, social or nation groups of the Indigenous people of Australia. It indicates only the general location of larger groupings of people which may include smaller groups such as clans, dialects or individual languages in a group. Boundaries are not intended to be exact. This map is NOT SUITABLE FOR USE IN NATIVE TITLE AND OTHER LAND CLAIMS. David R Horton, creator, © Aboriginal Studies Press, AIATSIS and Auslig/Sinclair, Knight, Merz, 1996. No reproduction allowed without permission. Viewing the Aboriginal Languages map of Victoria can be found on the Victorian Aboriginal Corporation for Languages website www.vaclang.org.au Viewing the Aboriginal Languages map of Australia can be found on the Australian Institute of Aboriginal and Torres Strait Islander Studies website www.aiatsis.gov.au 2.12 Significant People in Aboriginal and 2.14 Totems in Victoria Torres Strait Islander Cultures

Traditional Custodians Aboriginal people believe that every person, group or region has a totem. A totem is a symbol of the relationship or connection ‘Traditional Custodians’ is the term used to describe the original between a person, group or region with an animal or a plant Aboriginal and Torres Strait Islander people who inhabited an area. species. Totems are a complex concept for a non-Aboriginal Traditional Custodians today are descendants of these original person to understand. It is recommended that educators speak inhabitants and have ongoing spiritual and cultural ties to the land with their local Aboriginal cooperative to find out more about and waterways where their ancestors lived. the concept of a totem and their significance for Aboriginal people and communities. Elders The totems for different regions in Victoria include: In Aboriginal and Torres Strait Islander cultures, Elders are custodians of traditional knowledge customs and community Central Gippsland Musk duck and pelican matters. Elders are responsible for providing guidance to the community on cultural matters. It is the Elders who hold the Central Highlands Wimmera Pelican history, know the culture and pass on the laws that govern the community. East Gippsland Fairy wren Goulburn Valley Turtle

Loddon Campaspe Black cockatoo 2.13 Sad News and Sorry Business Metropolitan Eagle

Murray Valley Snake

South Western Eagle

Many Torres Strait Islanders use the term ‘sad news’ and many Aboriginal people use the term ‘sorry business’ when there has been a death in a community. When there is sad news or sorry 2.15 Traditional Custodians of the business in a community most Aboriginal or Torres Strait Islander Land in Victoria organisations close for the day of the funeral out of respect for the family. It is respectful not to plan events, meetings or consultations with Aboriginal or Torres Strait Islander people or organisations during this period, which may last for several weeks.

In many Aboriginal and Torres Strait Islander communities it In Victoria there are different Aboriginal clans or language groups is offensive to refer to a deceased person by name or to show who are the Traditional Custodians of specific geographical regions photographic images of the person during the mourning period or lands. This custodianship and connection with the land goes unless agreed to by the person’s family. Mourning periods differ back many thousands of years. Aboriginal clans or groups in each among communities; sometimes the person’s name or image region or Nation spoke their own language and had different cannot be used for a week or a year and sometimes for an lifestyles, cultural traditions and ceremonies. When Acknowledging indefinite period. Before using the name of a deceased person or Country at meetings or events it is respectful to use the name of publishing their image, it is essential to get the family’s permission. the Traditional Custodians of the Land where you are meeting. For example, if your event is in the Mornington Peninsula area, Many organisations and publishers are now using cultural warnings you would pay respects to the Bunerong people as the Traditional when publishing or showing material that includes the names, Owners and Custodians of the region. voices and images of Aboriginal and Torres Strait Islander people. For example, a warning might read as follows: This material Check with your local cooperative (refer to p. 16) to find out who contains voices and images of Aboriginal and Torres Strait Islander are the Traditional Custodians of the Land in your area. people who are deceased.

It is important to be aware of this protocol and respect it in relation to any images you may have of a recently deceased person. 2.16 Welcome To and Acknowledgement 2.17 Significant Meetings or Major of Country Event Protocols

Two protocols related to Country are important to know about in When an organisation holds a large or socially significant meeting order to show respect for Aboriginal people and their custodianship or event, having a Traditional Elder to undertake a Welcome of and close ongoing connection to the land. to Country ceremony is strongly encouraged as a gesture of respect for Aboriginal people. For small meetings or gatherings an Welcome to Country Acknowledgement of Country is sufficient. Your local Aboriginal A Welcome to Country involves Traditional Custodians welcoming cooperative or local council can provide you with advice about people to their land at the beginning of a meeting, event or how to invite an Elder to present the Welcome to Country for ceremony. This welcome must be conducted by an appropriate major events. person, such as a recognised leader or Elder from the traditional landowners of the country where the meeting, event or ceremony is taking place. Including the Welcome to Country enables the Traditional Custodians to give their blessing for the event and is an important mark of respect for Aboriginal people.

Acknowledgement of Country Acknowledgement of Country is when people other than Traditional Custodians acknowledge and show respect for the Traditional Custodians of the land on which an event is taking place. This acknowledgement is a sign of respect and it should be conducted at the beginning of a meeting, event or ceremony. It is important to note in the acknowledgement that Aboriginal people have ongoing connections with the land.

There are many versions of Acknowledgements of Country, and it is best if the person doing the acknowledgement adapts one or creates their own rather than simply repeating a standard acknowledgement. One example that can be used if you are doing an Acknowledgement of Country on Wurundjeri land is Anita Singhs’ 2012 acknowledgement.

‘I would like to acknowledge the land we are meeting on. The land on which we stand is of the Wurundjeri people. The Wurundjeri people are the Traditional Custodians of this land and form part of the wider Aboriginal Nation known as the Kulin Nation. We pay our respects to past and present Elders and Aboriginal people who live on this Land.’ Anita Singh 28 SECTION 3 SOME SUGGESTIONS FOR PRACTICE This section contains some information to help you embed Aboriginal and Torres Strait Islander experiences in the curriculum as well as providing tools to use to examine and reflect on your practices related to cultural competence. 3.1 Choosing Resources Related to 3.2 Learning Opportunities and Aboriginal and Torres Strait Islander Experiences Cultures

There are a few important questions to ask before your service The table on page 13 referred to some practical ways to embed selects resources related to Aboriginal cultures: Aboriginal and Torres Strait Islander perspectives in the curriculum. Two important considerations to keep in mind are avoiding Is the material relevant to your local community or the broader stereotypes and ensuring that these ways are truly embedded, community and to the lives of Aboriginal and Torres Strait rather than singled out as special and ‘different’. Islander people today? Are the resources written or developed by or in consultation with Getting advice from families attending your service and from an Aboriginal and Torres Strait Islander community or agency? local Aboriginal and Torres Strait Islander families and community organisations is critically important, as it helps to ensure that what Are Aboriginal and Torres Strait Islander people represented in a you offer children is relevant and authentic. positive and respectful fashion? There are many ways to embed Aboriginal and Torres Strait Aboriginal and Torres Strait Islander resources can be downloaded Islander perspectives into the currciulum, including through: from websites and many others can be purchased from a range of suppliers, including Aboriginal and Torres Strait Islander Block Play: with small Australian animals, deserts and billabongs, organisations. Your local Indigenous Professional Support Unit (IPSU) for example, and linking with storytelling and music and can provide advice on where to locate culturally respectful resources. movement. Section 5 (from page 36) also presents extensive resources. Cooking and Food-related Experiences: using native ingredients, finding and tasting ‘bush tucker’ in collaboration with a local Aboriginal and Torres Strait Islander person.

Dolls and Props: having dolls with a range of skin colours and features, and using traditional baby carriers (coolamons) and other culturally relevant items.

Family Histories: talking with children about where they come from, who they are connected to, who the members of their families are. Using questions such as these along with maps can assist in showing family connections to other countries and places. Part of this exploration can be about Aboriginal and Torres Strait Islander people’s connections to their Land and their Country, tribal groups and Nations.

Games: traditional Aboriginal and Torres Strait Islander games or games involving Australian animals. The Secretariat of National Aboriginal and Islander Child Care (SNAICC) website www.snaicc.asn.au has games for children to play and Children’s Activity Kits.

Language: using words in local Aboriginal languages for greetings, finding out the Aboriginal names of Australian animals, plants, body parts and other terms children understand. Be sure that you use a reliable source of information for these words, for example the local cooperative or local families. As you would do with all children, ask Aboriginal and Torres Strait Islander children’s families about words they commonly use at home so that you could include them at school or so that you have a better understanding of the words the children might use.

Movement Experiences: learning some traditional and contemporary Aboriginal dance movements, for example those that are based on Australian animals, and creating new movements. 3.3 Cultural Competence Audit and Action Plan

Music Experiences: listening and responding to traditional and contemporary Aboriginal and Torres Strait Islander music or making and using clapping sticks. Remember that traditionally Use the questions in this tool to think about only males are allowed to play or even handle didgeridoos. current practices that are linked with cultural competence and respect for diversity and Nature-related Experiences: planting trees or other plants native to your area using advice from an Aboriginal Elder or Leader difference. Identify practical steps you will take from the local cooperative or exploring native plants in the area; to improve your practice. gathering natural materials such as pods, leaves, bark, flowers and seeds and sorting and classifying them.

Puzzles: sourcing and using puzzles that have diverse images of Aboriginal and Torres Strait Islander cultures and people. Notes

Resources: puzzles, books, musical instruments, recorded music, DVDs, posters and images of contemporary Aboriginal and Torres Strait Islander people, dolls, artwork, flags, maps and fabric with traditional and contemporary patterns. It is important to source these resources where possible from Aboriginal and Torres Strait Islander agencies or organisations to ensure that they are authentic.

Seasons: learning about the seasons as described and understood by Aboriginal and Torres Strait Islander people.

Significant Anniversaries and Celebrations: including significant days/weeks for Aboriginal and Torres Strait Islander people in your service’s calendar of events (see page 15 for a list of these).

Storytelling, Reading and Using Picture Books: including Dreamtime Stories and oral storytelling.

Visitors: inviting Aboriginal and Torres Strait Islander dancers, musicians or storytellers or those in the community with other talents and interests to share these with the children. It is critically important to involve Aboriginal and Torres Strait Islander people in ways that go beyond sharing traditional culture. It is important for children and families to learn about the various ways that Aboriginal and Torres Strait Islander people contribute to the community.

Visual Arts Experiences: using natural materials such as ochre and natural colours for painting and drawing; discussing Aboriginal and Torres Strait Islander art by different artists and identifying styles, symbols and stories. 31

Questions Current Practice Planned Action

What does ‘cultural competence’ (EYLF, p. 16) mean in our practice in relation to Aboriginal and Torres Strait Islander cultures and reconciliation? What practices reflect cultural competence?

What do we know about the original Aboriginal and Torres Strait Islander languages of the Land where Aboriginal and Torres Strait Islander children and families in our service and community come from? Would there be value in using a few words in those languages? If so, how can we go about it?

How do we acknowledge the oral storytelling traditions of Aboriginal and Torres Strait Islander cultures in our curriculum or program?

How do we encourage Aboriginal and Torres Strait Islander Elders, families and community members to share their ways of being? Do we actively look for opportunities and ways for them to do this?

How do we demonstrate high expectations of Aboriginal and Torres Strait Islander children’s learning capabilities? What does success look like for each child?

How do we support all children’s learning about Aboriginal and Torres Strait Islander cultures? How do we use resources in the community to inspire all children’s thinking?

What do we know about the kinds of learning that are valued and expected for Aboriginal and Torres Strait Islander children by their families and communities?

If there are no Aboriginal and Torres Strait Islander children in our setting, how do we raise awareness and understanding of Aboriginal and Torres Strait Islander cultures and respect for Aboriginal and Torres Strait Islander people?

How will we build our cultural competence to strengthen the belonging, being and becoming opportunities and success of each Aboriginal and Torres Strait Islander child?

Do we have posters, pictures and other resources that reflect the cultural backgrounds of the children and the local community?

Do we speak up when we hear children or adults showing disrespect for diversity and difference?

Do the holidays and festivals celebrated in our setting reflect those of the communities the children come from?

Who will we involve in our professional learning about Aboriginal and Torres Strait Islander cultures? 3.4 Inclusive Practices

The list that follows includes many of the approaches in the chart Aboriginal and Torres Strait Islander families are likely to feel on page 13. Keep in mind the levels (‘Practical’, ‘Symbolic’ and welcome and included in your setting when you: ‘Substantive and Significant’) and the point made that it is only when genuine efforts are being made to address prejudice, bias and fly their flags racism, and to welcome and include Aboriginal and Torres Strait Acknowledge Country at meetings or events, for example Islander families, that you are making genuine progress toward staff, committee, or annual general meetings (see page 27 for reconciliation. protocols on Acknowledging Country) You and your colleagues may find it useful to look at each of the include materials related to Aboriginal and Torres Strait Islander following dot points and discuss what level the particular practice cultures and people in the library illustrates. Remember that different perspectives are welcome and acknowledge significant events and anniversaries for Aboriginal contribute to learning. and Torres Strait Islander people invite Elders to present a ‘Welcome to Country’ ceremony at significant events (see page 27 for Welcome to Country protocols) invite Aboriginal and Torres Strait Islander storytellers, dancers or artists to work with the children give children opportunities to learn about contemporary Aboriginal and Torres Strait Islander people ensure that relevant Aboriginal and Torres Strait Islander perspectives are evident in resources such as jigsaws, music, posters, books or dolls incorporate Aboriginal and Torres Strait Islander dance, music, stories and art into the curriculum in appropriate ways keeping cultural sensitivities in mind, (refer to page 20 – 22) display cultural artefacts and images of both traditional and contemporary Aboriginal and Torres Strait Islander people . offer educators and other staff professional learning opportunities about Aboriginal and Torres Strait Islander cultures and cultural competence make meaningful connections with local Elders involve the service in activities within the local Aboriginal community. 3.5 Welcoming Aboriginal and Torres Strait Islander Families

Forming relationships with Aboriginal and Torres Strait Islander The best strategies for getting to know all families and families involves applying the same principles and practices that forming reciprocal relationships with them are to: you would with any family. The relationship begins with respect, a sense of welcome and communicating a genuine desire to know create a welcoming physical environment that contains evidence what the family wants for their child. of families’ lives outside the service listen carefully to learn about the family, have two-way Partnerships are based on the foundations conversations of understanding each other’s expectations avoid putting pressure on families or asking them to divulge sensitive information and attitudes, and build on the strength of ask families what they think is important for you to know about each other’s knowledge. their child (DEEWR, 2009, p.12) invite families to tell you how they see their child: what are the child’s strengths and interests, fears and worries; in addition, ask Early in the relationship it is important to find out if the family them questions about their child as a learner wants to be identified as Aboriginal or not and to respect their ensure that families see evidence of how you use the information choice. This information should be included in the enrolment form they give you and can also be a topic for discussion with families. Some families choose not to identify themselves as Aboriginal because they have be patient, as it can take time to build the trust that underpins experienced discrimination in the past. Some may be unsure and a partnership will need to know what the educators’ or the service’s response is show respect at all times likely to be. Others want to be identified as Aboriginal. have high expectations of the child as a learner know and be responsive to the family’s aspirations for their children work in partnership support meaningful family participation in the life of the service include extended family wherever possible embed culturally appropriate experiences into everyday practice. 34 SECTION 4

CONCLUSION 35 The information in this resource should contribute to your confidence and motivation to critically reflect on how to be more inclusive of Aboriginal and Torres Strait Islander children and The vision statement for Reconciliation families, embed learning for all children about Aboriginal and Australia (2010) offers a broad whole- Torres Strait Islander people and cultures, and counter racism and prejudice at all levels, and, most important, take action. The of-nation context within which to concept of embedding is crucial in these endeavours. Cultural think about the contribution you as an inclusion is not about adding a component or a theme, offering something ‘special’ or ‘different’ several times a year or doing individual educator and your service something occasionally, but it’s about viewing this as one of our can make: responsibilities as educators and as professionals contributing to reconciliation, regardless of the composition of the local communities in which we live. Our vision is for an Australia that

Fearing that you might make a mistake or ‘not get it right’ should recognises and respects the special not prevent you from acting. There are many resources available to place, culture, rights and contribution help you overcome any uncertainty and to make a difference where you can. Some of these are listed in Section 5. Using people and of Aboriginal and Torres Strait Islander organisations as resources, combined with critical reflection, will people; and where good relationships ensure that the steps you take are positive ones. between First Australians and other Contributing to reconciliation will benefit all of us. Australians become the foundation Cultural competence is about assisting for local strength and success; and the Aboriginal and Torres Strait Islander people enhancement of our national wellbeing. to build their capacity and sustain their Reconciliation is about building better strengths to support healthy relationships relationships between Aboriginal and with families and communities, and to raise Torres Strait Islander people and the their children to be strong in their culture. wider Australian community for the (DEEWR, 2010, p. 27). benefit of all Australians. (Reconciliation Australia, 2010) Cultural competence is always about building relationships. (DEEWR, 2010, p. 25). 36 SECTION 5 RESOURCES These resources are suitable for early childhood professionals who want to learn more about Aboriginal history, cultures, people, customs and protocols, as well as obtain information to help them support embedding Aboriginal perspectives into the curriculum and other aspects of service operation. 5.1 Aboriginal Organisations and Agencies 5.2 Resources on Diversity and Difference

Aboriginal Tourism Australian Broadcasting Company 2011 www.abc.net.au/religion/stories/s790117.htm Aboriginal Tourism provides leadership and a focus for the development of Aboriginal tourism, consistent with Aboriginal Cachevki Williams, K. and Cooney, M. 2006, Young Children economic cultural and environmental values. For more information and Social Justice; Young Children, v61 n2 pp.75-82, March, visit the Aboriginal Tourism website www.aboriginaltourism.com.au 2006, National Association for the Education of Young Children, Washington, DC National Aborigines and Islanders Day Observance Committee (NAIDOC) Clarke, P. 2011, Learning English as an Additional Language in the Early Years (birth to six years). Resource Booklet, Victorian NAIDOC is a celebration of Aboriginal and Torres Strait Islander Curriculum and Assessment Authority, Melbourne. cultures and an opportunity to recognise the contributions of www.vcaa.vic.edu.au/earlyyears Indigenous Australians in various fields. Activities take place across the nation during NAIDOC week in the first full week of July. All Derman-Sparks, L. and Olsen Edwards, J. 2010, Anti-bias Australians are encouraged to participate Education for Young Children and Ourselves, National Association for the Education of Young Children, Washington, DC. For more information on the committee and on NAIDOC week visit www.naeyc.org the NAIDOC website www.naidoc.org.au Derman-Sparks, L. and the ABC Task Force 1989, Anti-bias Secretariat of National Aboriginal and Islander Child Care Curriculum: Tools for Empowering Young Children, National (SNAICC) Association for the Education of Young Children, Washington, DC www.naeyc.org Publications on parenting, including posters highlighting the positive roles Aboriginal and Torres Strait Islander men play in their Espinosa, L. 2010, Getting it Right for Young Children from Diverse families and many other helpful resources and contacts. For more Backgrounds: Applying Research to Improve Practice, Pearson information on SNAICC visit their website www.snaicc.asn.au Education Ltd, New Jersey.

Torres Strait Regional Authority (TSRA) Hanlen, W. 2007, Indigenous literacies: Moving from social construction towards social justice, http://trove.nla.gov.au/work/1 The TSRA aims to improve the lifestyle and wellbeing of the 53063141?versionId=166814146 Torres Strait Islander and Aboriginal people living in the Torres Strait region. They aim to gain recognition of rights, customs and Department of Education, Training and Employment 2001, Playing identity of indigenous people fair: Teaching young children to resist bias, Author, South Australian Government. www.sacsa.sa.edu.au For more information on the Torres Strait Regional Authority (TSRA) visit their website www.tsra.gov.au Robinson, K. and Jones Diaz, C. 2006, Diversity and difference in early childhood education, Open University Press, Berkshire, England. Victorian Aboriginal Child Care Agency (VACCA) Stonehouse, A. 1991, Opening the doors: Child Care in a The Victorian Aboriginal Child Care Agency (VACCA) has Multicultural Society, Australian Early Childhood Association, information for anyone working with Aboriginal children. For more Canberra, Australian Capital Territory. information on the VACCA visit their website www.vacca.org

Victorian Aboriginal Education Association Incorporation (VAEAI)

The Victorian Aboriginal Education Association (VAEAI) has useful information for schools, early childhood services and links for information on Aboriginal art. For more information on VAEAI visit their website www.vaeai.org.au 5.3 Books for Adults 5.4 Books for Children

The Aboriginal Studies Press has an extensive catalogue of books There are many excellent books about Aboriginal and Torres Strait for adults and children and can be found on the Australian Institute Islander people, Dreamtime Stories, traditions, and history that are of Aboriginal and Torres Strait Islander Studies website suitable for young children. It is important to check if Aboriginal www.aiatsis.gov.au or Torres Strait Islander people wrote these books or whether non-Aboriginal authors collaborated with Aboriginal people, Attwood, B. 2009, Possession: Settlers, Aborigines and Land in communities or agencies in writing the book. Australia, Miegunyah Press, Melbourne. There is a range of publishers’ websites that are useful when Elder, B. 2003, Blood on the Wattle: Maltreatment and Massacre selecting appropriate books for a children’s library. of Aboriginal Australians Since 1788 (3rd. Ed.), New Holland Publishing, Sydney, New South Wales. Indij Readers www.indijreaders.com.au Flood, J. 2004, Archaeology of the Dreamtime (Rev, Ed.) J B Books, South Australia. Indij Readers – For little fullas and for big fullas. The Indij Readers Project is based on collaboration, consultation and advice Flood, J. 1997, Rock Art of the Dreamtime, Harper Collins Pty Ltd, from Elders, community members, Aboriginal organisations, New South Wales. educational practitioners and literacy academics. These readers are to help Aboriginal and non-Aboriginal children to read and Maynard, J. 2007, Fight for Liberty and Freedom, Aboriginal explore contemporary Aboriginal perspectives and issues and so Studies Press, Canberra, Australian Capital Territory. progress reconciliation in Australia. All books are very reasonably Mattingley, C. 1998, Survival in Our Own Land (Rev. Ed.), Australian priced and all profits from the sale of these books will be directed to Scholarly Press, Victoria. Aboriginal literacy projects.

IAD Press www.iadpress.com

IAD Press based in Alice Springs promotes the voices of Aboriginal and Torres Strait Islander people through literature. They have many books for children in their catalogue.

Magabala Aboriginal Cooperative in Western Australia www.magabala.com

Publishes good quality Aboriginal and Torres Strait Islander literature, including books for children.

State Library of Queensland www.slq.qld.gov.au

Follow the links to the Aboriginal and Torres Strait Islander Portal and then click on ‘virtual books’ for children. 5.5 Films and Documentaries 5.6 Government Websites Suitable for Adults and Teenagers

A Sister’s Love (2007) – a film by Ivan Sen Standing Council on School Education and Early Childhood (SCSEEC), formerly the Ministerial Council for Education, Early Bran Nue Dae (2010) – a film based on the play, distributed by Childhood Development and Youth Affairs (MCEECDYA) Roadshow Films www.scseec.edu.au/ To download the Aboriginal and Torres Strait Islander Education Action Plan 2010-2014 visit the SCSEEC website First Australians (2009) – a documentary series on SBS Television. www.scseec.edu.au/ and type ‘action plan’ into the search field. Refer to www.sbs.com.au/firstaustralians Australia Council for the Arts, Aboriginal and Torres Strait Islander Rabbit Proof Fence (2002) – a film based on a true story, distributed Arts (ATSIA) board and policy information. Visit the Australia Council by Miramax Films for the Arts website www.australiacouncil.gov.au and follow the Samson & Delilah (2009) – an award-winning film by Warwick pathway > Artforms > Aboriginal and Torres Strait Islander Arts. Thornton The Australian Government website has extensive information and Why me? (2006) – a documentary distributed by Ronin Films links to other resources, videos and information related to Aboriginal and Torres Strait Islander people, history, cultures and traditions. Where the Green Ants Dream (1984) – a film produced and Visit the Australian Government website www.australia.gov.au and directed by Werner Hertzog follow the pathway > About Australia > Our Country > Our People.

Women of the Sun (1981) – an award-winning documentary film Australian Government, Department of Health and Ageing, produced by Bob Weis and shown on SBS Aboriginal and Torres Strait Islander Health www.atsihealth.org

Yolngu Boy (2001) – a film directed by Stephen Johnson and The Closing the Gap Clearinghouse is a Council of Australian produced by the Australian Children’s Television Foundation Governments (COAG) initiative jointly funded by all Australian Governments. It is being delivered by the Australian Institute of Screen Australia Health and Welfare (AIHW) in collaboration with the Australian www.screenaustralia.gov.au Institute of Family Studies (AIFS). The Clearinghouse documents Screen Australia (formerly Film Australia) has an extensive archive strategies that help to overcome Indigenous disadvantage, including of films about Aboriginal and Torres Strait Islander people. disadvantage faced by children. Publications and subscription to the newsletter is available via www.aihw.gov.au/closingthegap/

The Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS) website has online collections, educational resources , information on flags and publications. It also provides weblinks to other related sites. Visit www.aiatsis.gov.au

The Department of Aboriginal Affairs, NSW (AANSW) develops policies in consultation with Indigenous Australians on issues affecting Indigenous Australians, as well as contributing to the development of other NSW Government policies. Visit www.daa.nsw.gov.au/ and click on the ‘Policies’ tab.

Department of Education, Employment and Workplace Relations (DEEWR) Indigenous Early Childhood www.deewr.gov.au and click on the ‘Indigenous’ tab.

To download Protocols for Consultation and Negotiation with Aboriginal People (Queensland Government, 1998) visit the Queensland Government Department of Aboriginal and Torres Strait Islander and Multicultural Affairs website www.datsima.qld.gov.au and follow the pathway > Aboriginal and Torres Strait Islander > Aboriginal and Torres Strait Islander > Everybody’s business > Protocols for consultation and negotiation with Aboriginal people. 5.7 Information and Resources for Children’s Programs or Curriculum

Aboriginal Nations, The Dreaming series. This is an award-winning Early Childhood Australia, Victorian Branch, (2008). Walking six-part series of animated Dreaming Stories that were sourced Respectfully: Exploring Indigenous Culture and Reconciliation in from many different communities. There are teacher’s guides to the Early Childhood Practice, ECA, Richmond, Victoria. series. www.abinat.com.au and www.thedreamingstories.com.au/ KidsMatter Early Childhood Mental Health Program including Aboriginal Workshops with Robert Bamblett. These workshops Promoting the mental health and wellbeing of Indigenous children. for children from birth to five years of age are designed to help all www.kidsmatter.edu.au/early-childhood children learn more about Aboriginal Cultures through songs and dance. Phone 0434116632 or e-mail [email protected] MacNaughton, G. & Davis, K. 2001, ‘Beyond ‘Othering: Rethinking approaches to teaching Anglo Australian children about Indigenous Communicating with parents/carers in the Aboriginal Community Australians’, Contemporary Issues in Early Childhood, vol. 2, no. 1, www.westone.wa.gov.au/toolboxes/cybertots/toolbox12_11/ pp. 83-93. shared/resources/html/res_comm_abtsi_parents.htm Miller, M. 2011, Educating Young Children: Learning and Teaching Department of Education and Early Childhood Development in the Early Childhood Years, vol. 17, no. 2, pp. 37-39. (DEECD), 2008 Dardee Boorai: Victorian Charter of Safety and Wellbeing for Aboriginal Children and Young People, DEECD, Principals Australia Institute Dare to Lead project is a Melbourne. Commonwealth Government funded project to improve the educational outcomes for Aboriginal and Torres Strait Islander Department of Human Services (DHS) 2005, Supporting Aboriginal children. The Dare to Lead website has information, resources and and Torres Strait Islander children in Kindergarten, Office for video clips. www.daretolead.edu.au Children, Victorian Government Department of Human Services, Melbourne, Victoria. Rainbow Serpent sources authentic Aboriginal and Torres Strait Islander art and crafts from around the country. Early Childhood Australia www.earlychildhoodaustralia.org.au has www.rainbowserpent.com.au a number of publications about Aboriginal and Torres Strait Islander perspectives: Secretariat of National Aboriginal and Islander Child Care (SNAICC) 2005, Teachers’ Guide to The Dreaming, SNAICC, Victoria. Connor, J. 2007, Dreaming Stories: A springboard for www.snaicc.asn.au learning, Research in Practice Series, Early Childhood Australia, Watson, ACT. Secretariat of National Aboriginal and Islander Child Care (SNAICC) 2011, Growing up our way, SNAICC, Victoria. This Resource Fleer, M. & Williams-Kennedy, D. Building bridges: documents Aboriginal and Torres Strait Islander traditional and Literacy development for young Indigenous children, book contemporary child rearing practices. www.snaicc.asn.au and DVD pack. Mundine, K. & Giugni, M. 2006, ‘Diversity and difference: Yarn Strong Sista, a Victorian based Aboriginal early childhood Lighting the spirit of identity’, Research in Practice Series, Vol 13, consultancy providing information, training, storytelling and No. 3, Early Childhood Australia, Watson, ACT. resources. www.yarnstrongsista.com Early Childhood Australia (ECA) 2012, Respect, Connect, Enact: A Reconciliation Action Plan for Early Childhood Australia 2012- 2016, ECA, Deakin, ACT.

Early Childhood Australia’s professional magazine EveryChild has articles about Aboriginal and Torres Strait Islander perspectives in early childhood education in each edition. 5.8 Media Websites 5.9 Places to Visit in Melbourne

ABC Television Aboriginal Heritage Walk, Royal Botanic Gardens www.rbg.vic.gov.au Message Stick www.abc.net.au/indigenous/programs/message_stick/ Book for guided tours.

Message Stick Online, ABC. Cultural Protocols for Indigenous Bunjilaka, Aboriginal Centre at the Melbourne Museum Reporting in the Media, http://www.abc.net.au/mesage/proper www.melbourne.museum.vic.gov.au

Citizens at last? (1997) www.abc.net.au/time/episodes/ep5.htm Koorie Heritage Trust Inc Cultural Centre www.koorieheritagetrust.com ‘How a language transformed a town’ – a remarkable story about a country town which made a commitment to respect the local Koorie Heritage Trust Inc Cultural Centre is located at 295 King Aboriginal language by learning and using it. Visit the ABC Murray Street, Melbourne. There is free entry to this interesting city-based Goulburn website www.abc.net.au/goulburnmurray/ and search experience. The Koorie Heritage Trust can tailor a cross-cultural for ‘How a language transformed a town’ or use the direct address: program to meet the needs of participants. They also can visit www.abc.net.au/local/stories/2012/07/04/3538590.htm#.T_ services and offer storytelling workshops, which is part of their VNhrjaS0s cultural awareness program.

SBS Television www.sbs.com.au 5.10 Publications Available from Websites 5.11 Reconciliation Websites

Visit the Australia Day Council website www.australiaday.com.au Queensland Government, Reconciliation it’s everyone’s Business, and follow the pathway > Student Resources > Indigenous www.reconciliation.qld.gov.au/sheet7.html Australians > 1988 Onwards - A Turning Point. Reconciliation Australia. Reconciliation Australia has resources to Researched and written by Angelina Hurley, Respect, Acknowledge, support the development of your Reconciliation Action Plan. They Listen Protocols is a project of the Indigenous Program of can also approve your plan. www.reonciliationaustralia.org Community Cultural Development New South Wales (CCDNSW), 2003. To download, visit the World Intellectual Property Reconciliation organisation – resources and ideas to support Organisation (WIPO) website www.wipo.int and search for reconciliation www.reconciliation.org.au ‘Respect, Acknowledge, Listen Protocols’.

Commonwealth of Australia 1997, Bringing them Home: Report of the National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from their Families. Available from 5.12 Other Relevant Websites Australian Human Rights’ Commission www.humanrights.gov.au

Department of Human Services (DHS) 2006, Building better partnerships: Working with Aboriginal communities and organisations: A communication guide for the Department of Human Services, Author, Melbourne www.dhs.vic.gov.au World Intellectual Property Rights Organization for Protocols Janke T. 1998, Our Culture, Our Future: Report on Australia relating to Visual Cultures: Producing Indigenous Australia Visual Indigenous Cultural and Intellectual Property Rights. Available Arts and Craft; Writing Cultures: Producing Indigenous Australian from Australian Policy Online www.apo.org.au Literature; Performing Cultures: Producing Indigenous Australian drama www.wipo.int/ Lisa Bellear poetry collection. Born in 1950 in Melbourne, Lisa Bellear was a descendent of the Goernpil/Noonuccal of To view the United Nations Declaration on the Rights of Indigenous Stradbroke Island, Queensland. A poet, writer, visual artist, People visit the United Nations website www.un.org/en/ and academic and social commentator. Visit the University of follow the pathway > Human Rights > Indigenous People > Queensland Press website www.uqp.uq.edu.au/ and follow Declaration on the Rights of Indigenous Peoples. the pathway > Authors > Lisa Bellear.

The Interpretation Australia Association (IAA) Guidelines 2006, Best Practice for Interpreting Aboriginal Culture and Country. Available from www.interpretationaustralia.asn.au 43

References

Australian Broadcasting Corporation (ABC) 2011, Indigenous Department of Human Services (DHS) 2005, Supporting Traditions - Australian Aboriginal and Torres Strait Islander, Aboriginal and Torres Strait Islander children in Kindergarten, viewed 29 October 2012, http://www.abc.net.au/religion/ Office for Children, Victorian Government Department of stories/s790117.htm Human Services, Melbourne, Victoria.

Australian Children’s Education and Care Quality Authority Miller, M. 2011, Educating Young Children: Learning and (ACECQA) 2011, Guide to the National Standard, viewed 29 Teaching in the Early Childhood Years, vol. 17, no. 2, pp. 37-39. October 2012 Reconciliation Australia, 2010, Who we are, viewed 29 October http://acecqa.gov.au/storage/2-DE_03_National%20 2012, http://www.reconciliation.org.au/home/about-us Quality%20Standard_v8_Secn1.pdf Reconciliation Australia, 2010, What is reconciliation?, viewed Boroondara Kindergarten, 29 October 2012, http://www.reconciliation.org.au/home/ www.boroondara.vic.gov.au/kindergarten about-us

Department of Education, Employment and Workplace Secretariat of National Aboriginal and Islander Child Care Relations (DEEWR) 2009, Belonging, Being & Becoming: The (SNAICC) 2005, Teachers’ Guide to The Dreaming, SNAICC, Early Years Learning Framework for Australia, Commonwealth Victoria. of Australia, ACT. University of Melbourne Children’s Services, Department of Education, Employment and Workplace www.services.unimelb.edu.au/childcare Relations (DEEWR) 2010, Educator’s Belonging, Being & Becoming: Educators’ Guide to the Early Years Learning Victorian Aboriginal Corporation for Languages (VACL) website, Framework for Australia, Commonwealth of Australia, ACT. viewed 29 October 2012, http://www.vaclang.org.au/ YAPPERA CHILDREN’S SERVICE COOPERATIVE 2B Watt Street, Thornbury, Vic. 3071 Tel (03) 9416 8787 Fax 9480 0690 Web: www.yapperachildrensservice.com.au

Community Child Care’s vision is to provide the COMMUNITY CHILD CARE ASSOCIATION INC. best quality professional support to early childhood ABN 90 494 504 678 Reg No: A0030026F education and care services to assist them to offer Ground Floor, 48 High Street Northcote Victoria 3070 accessible, responsive and innovative high quality Tel 03 9486 3455 Freecall 1800 177 017 Fax 03 9486 3271 inclusive programs for children throughout Victoria Email [email protected] Web www.cccvic.org.au

The Professional Support Coordinator is an initiative funded by the Australian Government under the Inclusion and Professional Support Program. Feedback and queries should initially be directed to the Professional Support Coordinator in your region. Further information can be sought by contacting the Department of Education, Employment and Workplace relations.