Working with Aboriginal People and Communities

Produced by Aboriginal Services Branch in consultation with the Aboriginal Reference Group

NSW Department of Community Services 4-6 Cavill Avenue Ashfield NSW 2131 Phone (02) 9716 2222

February 2009

ISBN 1 74190 097 2 www.community.nsw.gov.au

A number of NSW Department of As Aboriginal people are the Community Service (Community original inhabitants of NSW; and Services) regions as well as several as the NSW Government only has other government agencies have a specific charter of service to the created their own practice guides people of NSW, this document for working with Aboriginal people refers only to Aboriginal people. and communities. In developing References to Torres Strait Islander this practice resource, we have people will be specifically stated combined the best elements of where relevant. It is important existing practices to develop to remember that Aboriginal and a resource that provides a Torres Strait Islander cultures are consistent approach to working very different, with their own with Aboriginal people and unique histories, beliefs and values. communities.1 It is respectful to recognise their separate identities. Community The information and practice tips Services recognise that Torres contained in this document are Strait Islander people are among generalisations and do not reflect the First Nations of Australia the opinions of all Aboriginal and represent a part of our client people and communities in NSW. and staff base. The Department’s There may be exceptions to the Aboriginal programs and services information provided. are available, without question, to Torres Strait Islander people. CONTENTS

SECTION ONE: GENERAL INFORMATION

What is the practice resource and why do we need it? 2 Historical overview 3 History of mistrust of welfare based agencies 3 State and national apologies 3 Over-representation of Aboriginal people 5 Sensitive issues 5 Grief and loss (Sorry Business) 6 Use of the terms ‘Indigenous’, ‘Aboriginal’ and ‘Torres Strait Islander’ 7 Aboriginal and Torres Strait Islander flags 9 Aboriginal language group names and nations 10 Aboriginal concept of family and community 13 Acknowledgement of land and original custodians and Welcome to Country 14 Men’s and Women’s Business 16 Communication 18 Respect and sensitivity 18 Use of appropriate language 21 Communication techniques 25 Building rapport 26 Cultural bias 27 Participation 28 SECTION TWO: ABORIGINAL COMMUNITY CONSULTATION Effective consultation with Aboriginal organisations and communities 30 Working with Aboriginal organisations 32 Understanding community structures 33

SECTION THREE: RESOURCES Calendar of significant cultural events 36 Important things to remember 40 References 42 1 What is the practice resource and why do we need it?

This practice resource — Working exist within Aboriginal families a greater understanding of this with Aboriginal people and and communities. It suggests some background, puts us in a better communities is a guide for all engagement and communication position to appreciate both the Community Services and relevant strategies that will improve the current impacts these factors have non-government organisation way we work with and relate to on communities and how we can (NGO) staff, particularly field staff. Aboriginal people. work with Aboriginal people in the It has been developed to improve future. Staff in Community Services and service delivery to Aboriginal NGOs may find it difficult to build Aboriginal culture and people by providing staff with key open and trusting relationships communities are diverse and there facts, and information relevant with Aboriginal people and vice are many different nations, tribes to working with Aboriginal versa. This can often be attributed and groups living in NSW. In view communities in NSW. This resource to a lack of cultural understanding of this a ‘one size fits all’ approach will help us become more culturally or a lack of awareness of effective will not work and we need to aware and responsive to the practice techniques. This resource tailor our ways of working and needs of Aboriginal people and will help staff to break down these communicating to meet the needs communities. barriers by offering practical advice of the individuals and communities Working with Aboriginal people and and solutions. concerned. communities provides important Many cultural and historical information to improve our factors need to be acknowledged knowledge and understanding of by anyone who works closely the diverse cultural dynamics that with Aboriginal people. Having

2 Historical overview

History of mistrust of the issue of mistrust such as power Opportunity Commission welfare based agencies differences, lack of representative (HREOC). The Inquiry report, Historically the words protection structures and a lack of Aboriginal Bringing them home, was tabled in and intervention have not been people in influential positions in the Commonwealth Parliament on associated with positive outcomes government. 26 May 1997. for Aboriginal people, even Having said this, NSW Government On 18 June 1997, former NSW where the actions of individuals organisations and NGOs are Premier the Hon. Bob Carr, offering these services may have putting policies and programs issued a formal apology in been well intended. There is an in place that are committed to response to Bringing them home. understandable mistrust of people acknowledging and attempting Premier Carr moved that NSW who offer services based on these to change these perceptions. ‘apologises unreservedly to the concepts. However, this is something that is Aboriginal people of Australia Some reasons for this mistrust going to take time. Government for the systematic separation of stem from European colonisation and non-government agencies are generations of Aboriginal children and the subsequent forced removal moving towards working in more from their parents, families and of Aboriginal children from coordinated and collaborative ways communities’ and ‘acknowledges their families and communities, with Aboriginal organisations and and regrets Parliament’s role resulting in the Stolen Generation. communities to develop a range of in enacting laws and endorsing Removing children from their strategies, programs and initiatives policies of successive governments families was official government that better meet their needs. whereby profound grief and policy in Australia until 1969. loss have been inflicted upon 2 Taking children from their families State and national Aboriginal Australians’. was one of the most devastating apologies On 13 February 2008, history was practices of white settlement and In 1995, the Commonwealth made when newly elected Prime for many Aboriginal people the Attorney General established Minister Kevin Rudd issued a impact of this practice is still felt a National Inquiry into the formal apology to all Aboriginal today. Separation of Aboriginal and and Torres Strait Islander peoples There are a number of other Torres Strait Islander Children from on behalf of current and successive underlying social issues faced by their Families, to be conducted Commonwealth Government/s: Aboriginal families that impact on by the Human Rights and Equal 3 KEVIN RUDD’S APOLOGY TO THE STOLEN GENERATIONS “We apologise for the laws and policies of successive Parliaments and governments that have inflicted profound grief, suffering and loss on these our fellow Australians. We apologise especially for the removal of Aboriginal and Torres Strait Islander children from their families, their communities and their country. For the pain, suffering and hurt of these Stolen Generations, their descendants and for their families left behind, we say sorry. To the mothers and the fathers, the brothers and the sisters, for the breaking up of families and communities, we say sorry. 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.”3

4 Historical overview (CONT’D)

Over-representation of Aboriginal people continue to be Various government legislation and Aboriginal people over-represented in the following policies have contributed to: Aboriginal children and young areas: • dispossession of land people make up around 4 per • welfare systems • family fragmentation cent of all children and young • child protection systems people in NSW, yet they represent • mental health issues more than 29% of all children • homelessness • social and emotional wellbeing and young people in out-of-home • health systems issues care (OOHC).4 To address this • juvenile and criminal justice • grief and loss issues issue the NSW Government is systems • poverty investing significant resources into • unemployment. • racism prevention and early intervention strategies for Aboriginal families. • unemployment Sensitive issues Strategies such as Brighter Futures • poor health outcomes It is acknowledged that past and the Aboriginal Maternal and • poor housing standards government legislation and Infant Health Strategy focus on practices enforced on Aboriginal • below standard literacy and providing early assistance for people (e.g. assimilation policies) numeracy rates Aboriginal families and young have contributed to Aboriginal • alcohol and substance abuse/ mothers in an effort to prevent people being one of the most misuse adverse contact with the child disadvantaged socio-economic protection system. • over-representation in the groups in Australia. The effects juvenile and criminal justice of these policies have left lasting system. inter-generational impacts which need to be addressed.

5 Historical overview (CONT’D)

Grief and loss Grief and loss issues can result in: It is useful to increase our Grief and loss issues are prevalent • mental health issues awareness of these issues and in many Aboriginal families and learn how to work more effectively • self harm and intentional injury communities and continue to with Aboriginal communities. adversely impact the lives of many • suicide — particularly with Improving our ability to better people. These grief and loss issues youth identify culturally appropriate are a combination of European • drug and alcohol misuse and pathways will help us to address colonisation resulting in the forced addiction some of these issues in a sensitive removal of children and other • over-representation in the and respectful manner. underlying socio-economic factors. juvenile and criminal justice The path of destruction is cyclical system and inter-generational. • over representation in welfare systems • homelessness • family and domestic violence • general feeling of hopelessness • relationship/connection breakdown • loss of country • loss of identity.

6 Use of the terms ‘Indigenous’, ‘Aboriginal’ and ‘Torres Strait Islander’

Although the terms ‘Indigenous’, level. The term ‘Aboriginal’ refers remember that while both are First ‘Aboriginal’ and ‘Torres Strait specifically to the Aboriginal Nations of Australia, Aboriginal Islander’ are commonly used people of mainland Australia and Torres Strait Islander cultures now, it is important to note that and does not necessarily include are very different, with their these names are the legacy of Australia’s other Indigenous own unique histories, beliefs and colonisation. Before, during and population — Torres Strait values. It is respectful to give each after invasion the First Nations Islanders.6 their own identity. people of Australia identified Many Aboriginal and Torres Strait It is considered offensive to themselves by their country such Islander people are opposed to include a footnote to the word as Darug, Gandangarra, Tharawal, the term ‘Indigenous’ being used Aboriginal stating that ‘it includes Eora, Kamilaroi, Wiradjuri, as it generalises both cultures. both Aboriginal & Torres Strait Bundjalung and so on. The names Community Services advises Islander people’, so it is advised Indigenous, Aboriginal and Torres against using this term where not to do this. When specifically Strait Islander are colonial labels possible.* referring to both cultures, use imposed on a range of people with the term ‘Aboriginal and Torres diverse cultures and languages.5 In Community Services we refer only to Aboriginal, in recognition Strait Islander’. Again, in all other The term ‘Indigenous’ is that Aboriginal people are the circumstances, use Aboriginal. generally used when referring original inhabitants of NSW, and All Community Services Aboriginal to both First Nations’ people therefore we do not have a specific programs and services are open of Australia — Aboriginal and charter of service to Torres Strait to Torres Strait Islander people, Torres Strait Islander peoples. Islander people. Having said that, but are not always developed in You will find that Indigenous we acknowledge and respect consultation with Torres Strait is generally used by the that Torres Strait Islander people Islander people. This is why we Commonwealth Government as are among the First Nations of must be careful when using the they have a charter of providing Australia. We further acknowledge term ‘Aboriginal and Torres Strait services and programs to both that Torres Strait Islander people Islander’. Aboriginal and Torres Strait represent a part of our client Islander people at a national and staff base. It is important to

* You may use ‘Indigenous’ if you are quoting or referring to another source where the term is used (eg. Commonwealth document, National data collection). 7 Use of the terms ‘Indigenous’, ‘Aboriginal’ and ‘Torres Strait Islander’ (CONT’D)

Definitions Terminology nationality and can be similar to Aboriginal as defined by the Outdated terms such as full-blood, misspelling a person’s name (gail Aboriginal Land Rights Act 1983 half-caste, quarter-caste and or dianne) or another country’s (NSW) is a person who: quadroon are extremely offensive inhabitants (chinese, european) by 7 • is a member of the Aboriginal and should never be used when not capitalising’. referring to Aboriginal and Torres race of Australia Aboriginality is not defined by a Strait Islander people. • identifies as an Aboriginal person’s skin tone or where they person and Acronyms such as ATSI, TI, TSI or live. The colour of an Aboriginal • is accepted by the Aboriginal abbreviations such as Abos should person’s skin may become lighter community in which the person never be used as they are offensive through different generations; it is lives. to Aboriginal and Torres Strait also common for many Aboriginal Islander people. people within the same family to Torres Strait Islander as defined have different complexions to each Do not use the words Aborigine in section 7 of the Torres Strait other. A person’s Aboriginality or Aborigines as many Aboriginal Islander Land Act 1991 (QLD) is a should never be judged by their people feel it is linked back to the person who is a descendant of an skin tone. It is inappropriate terminology used in the periods Indigenous inhabitant of the Torres to comment on the colour of of colonisation and assimilation. Strait Islands. a person’s skin in reference to Instead, use Aboriginal or their Aboriginality. For example, Aboriginal and Torres Strait if an Aboriginal person has a Islander. fair complexion you would not The first letters of Aboriginal, comment that they ‘do not look Torres Strait Islander and Aboriginal’. Indigenous are always capitalised. ‘Aboriginal people both Not doing so is regarded by individually and collectively as a Aboriginal and Torres Strait community, define themselves by Islander people as being ‘racist, their culture — not the colour of offensive and belittling, a way their skin.’8 of negating our identity and 8 Aboriginal and Torres Strait Islander flags9

The Aboriginal flag a period of public consultation, and the blue the sea. The flag as a The Aboriginal flag was designed the Government made its own whole symbolises the unity of all in 1971 by Harold Thomas, an decision in July 1995 that the Torres Strait Islanders. artist and Luritja man, originally flag should be proclaimed a As with the Aboriginal Flag, from Central Australia. The black Flag of Australia in section 5 of the Torres Strait Islander Flag is represents the Aboriginal people, the Flags Act 1953. The flag was beginning to be flown more widely the red the earth and their spiritual so proclaimed by the Governor and gaining more recognition as relationship to the land, and the General of Australia, William Torres Strait Islander issues gain yellow the sun, the giver of life. Hayden, on 14 July 1995. more prominence in Australia. The Aboriginal flag was first raised In July 1995, both flags were in Victoria Square in Adelaide The Torres Strait proclaimed as official flags in on National Aboriginal Day in Islander flag section 5 of the Flags Act 1953. At 1971, but was adopted nationally The Torres Strait Islander flag is events at which flags are shown, by Aboriginal and Torres Strait attributed to the late Bernard the order of display, from an Islanders in 1972 after it was flown Namok of Thursday Island, and was audience perspective from left to above the Aboriginal Tent Embassy flown for the first time in 1992. right, the Australian flag, the NSW outside Parliament House in The flag is emblazoned with a flag, the Aboriginal flag and the Canberra. white Dari (headdress) which Torres Strait Islander flag.10 The Aboriginal flag is increasingly is a symbol of Torres Strait being flown by both Aboriginal Islanders. The white five pointed and non-Aboriginal people. In star beneath it symbolises the view of its increasing importance five major island groups and the in Australian society, the navigational importance of stars to Commonwealth Government these seafaring people. The green initiated steps in 1994 to give stripes represent the land, the the flag legal recognition. After black stripes represent the people,

9 Aboriginal language group names and nations

Aboriginal people refer to each TABLE A other by their boundary (state) STATE NAME name (see table A): It is important to remember New South Wales Koori/Goorie/Koorie/Coorie/Murri that an Aboriginal person living Victoria Koorie in a particular state may not be from that state originally. For South Australia Nunga/Nyungar/Nyoongah example, if an Aboriginal person Western Australia Nyungar/Nyoongar originally from Western Australia is now living in NSW, they would Northern Territory Yolngu (top end), Anangu (central) still consider themselves to be a Queensland Murri Nyungar/Nyoongar rather than a Koori. Tasmania Palawa/Koori Aboriginal people also refer to themselves and their mob by their TABLE B* nation name. (See table B): NATION NAME AREAS There may be several different Bundjalung Grafton, Yamba, Gold Coast ways of spelling a nation’s name, so if you come across a different Dunghutti/Thungutti Kempsey spelling, do not automatically Eora Sydney, La Perouse think it is an error. Kamilaroi/Gamilaraay/ Goondiwindi, Lighting Ridge, Tamworth Gomeroi Tharawal/Dharawal Wollongong, Kiama Wiradjuri Gilgandra, Dubbo, Wagga Wagga, Bathurst

* Please note that that not all nations are listed here. 10 Aboriginal languages of NSW

BIRIPI

Aboriginal language groups identified in this map were sourced from a mapping exercise for the revival and protection of Aboriginal languages in NSW conducted by the NSW Department of Aboriginal Affairs; and the NSW Aboriginal Languages Research and Resource Centre. Please note there may be instances where Aboriginal language groups are not represented. 11 • Familiarise yourself with the area • Regions should display you are working in. geographic posters/maps in the workplace which outline the • Have a look at maps and get to Aboriginal language groups/ know the Aboriginal language nations within that region. groups in your area and the Contact your Local Aboriginal history of those language groups. Land Council to find out where to • Research relevant Aboriginal obtain maps and other resources. organisations, Local Aboriginal • Develop useful regional Land Councils and other service initiatives and resources to providers in the area and form educate staff. For example, partnerships with them. Community Services Metro • Some Aboriginal people or Central Region developed a community groups may think bookmark in 2006/07 which it is inappropriate for a non- highlighted all of the Aboriginal Aboriginal person to refer to language groups in the area. It them by their boundary (state) also included information about name (eg. Koori, Murri). However, organising a Welcome to Country if you have an established and the words to use. relationship with the person or community group it may be appropriate for you to use their boundary name when their consent has been given.

• Organise for Aboriginal staff to hold information sessions within their region to give staff an overview of community history and dynamics. 12 Aboriginal concept of family and community

Extended family The concepts of extended family Kinship Understanding structures and and ‘community as family’ Kinship systems define where a concepts that exist in Aboriginal in Aboriginal communities person fits into the community. families and communities is encompass the idea that children Kinship systems may vary across important in building relationships. are not just the concern of the communities and nations but biological parents, but of the the principle is the same across Aboriginal people have strong entire community. The raising, Australia. Kinship defines the roles family values. The family system care, education and discipline of and responsibilities for raising and has an extended family structure, children are the responsibility of educating children and structures as opposed to the nuclear or everyone — male, female, young systems of moral and financial immediate family structure which and old. An extended family support within the community.11 is common in Western society. structure is based on: This extended family concept is The family structure is linked rarely endorsed or understood • blood-related (mum, dad, with the community and with by government authorities so brother, sister, grandmother/ this knowledge comes a complex it is important that workers father, cousin, aunty, uncle) system of roles and obligations have an understanding of this • marriage (aunty, uncle, cousin) within the community. Aboriginal when working with Aboriginal • community (Elder, neighbour, children learn at an early age the communities. friend, organisation) kinship ties that exist within their community and subsequently their • kinship system (aunty, uncles, place in the community. cousins or Elders) • non-related family (Elder, friend, community member) • mutual respect • a sense of belonging • acceptance and knowledge of Aboriginal kinship ties • mutual obligation and support. 13 Acknowledgement of land and original custodians and Welcome to Country

Aboriginal people are the original It is advisable to prepare such an Please consult the Recognising owners of the land and it is acknowledgement to deliver at the Aboriginal Cultural Protocols and important that this special position start of the planned meeting or Practices Policy available from is recognised and incorporated into gathering. The Department of Premier and official activities. This enables the Cabinet at www.dpc.nsw.gov.au. For example: wider community to pay respect ‘I would like to acknowledge the Additional information is to Aboriginal people, share in original custodians, the Bundjalung available in the NSW Department Aboriginal culture and build better people, on whose land we are of Aboriginal Affairs’ Policy relationships. meeting today. I would also like Guidelines for Aboriginal Cultural It is now common to attend a to pay my respects to Elders past Performances which includes a fee meeting, conference or community and present, and welcome all schedule at www.daa.nsw.gov.au. gathering where proceedings begin Aboriginal people here with us with either: today.’ • an acknowledgement of land or A Welcome to Country can only be original custodians by the first performed by an Elder or leader speaker; and/or who is from the community in • a Welcome to Country which which you are meeting. A non- is performed by an Aboriginal Aboriginal person can not perform Elder or leader who is from the a Welcome to Country and to do community in which you are so is rude and disrespectful to meeting. the traditional owners and to all Aboriginal people. When organising a meeting, event or conference, it is respectful and An Aboriginal person or group good practice to acknowledge the delivering a Welcome to Country land in which you are meeting and or giving a cultural performance its original custodians. for an event must be remunerated accordingly. 14 • Be aware and respectful of • The NSW Department of Premier relevant extended family and and Cabinets’ Aboriginal Cultural kinship structures when working Protocols and Practices Policy with Aboriginal people. Ensure specifies the correct procedures that extended family is included for Welcome to Country and in important meetings and in other cultural performances. making important decisions. • Refer to the fee schedule in the • If there is a need to have NSW Department of Aboriginal someone present as a Affairs’ Policy Guidelines for representative of the original Aboriginal Cultural Performances custodians, ask fellow Aboriginal to ensure Aboriginal people staff, they may be able to deliver are paid appropriately for their the Welcome or recommend services. someone else. Alternatively you can organise this through your Local Aboriginal Land Council. If you are unsure of the correct Local Aboriginal Land Council use the NSW Land Council website (www.alc.org.au) as it has links to all NSW Local Aboriginal Land Councils as well as other useful information.

15 Men’s and Women’s Business

In Aboriginal culture certain An example of Men’s and Women’s customs and practices are Business in modern circumstances performed by men and women is when Aboriginal specific separately, often referred to as courses and conferences are held. Men’s and Women’s Business. It is common to see Men’s and These practices have very strict Women’s Business on the agenda. regulations attached and penalties In this context the group will for breaking these rules can split by gender and discuss issues be severe. Some Aboriginal separately. communities that continue to practice their traditional customs will also continue these segregated practices and it is important that this is understood by all staff working with Aboriginal people.

16 • If organising meetings with community members, discuss whether or not the topic of conversation is suitable for everyone or if the issue of Men’s and Women’s Business will apply. It may require another staff member to attend and run the alternative session.

• Where possible it is preferable for men to speak to men and for women to speak to women, especially in circumstances where you are not known by the person or community.

• There may be times when non- Aboriginal males and females may be asked to leave the room during Aboriginal Men’s or Women’s Business. It is important to not take offence to this as it indicates that sensitive or Aboriginal-specific issues will be discussed.

17 Communication

Respect and sensitivity Generally, it is unfavourable Offer and earn respect Respect is very important in every to display pictures or images Like all genuinely mutual social structure in Aboriginal of deceased people. This is and productive relationships, communities. Respect for Elders, particularly the case when the engagements with Aboriginal the land, animals and ancestors are images may be seen by the family communities need to be based on fundamental aspects of Aboriginal or community of the deceased. respect. We need to offer and earn culture. Therefore, it is important You should seek appropriate respect, particularly in dealings that this practice resource permission from the family with community Elders and provides an Aboriginal specific and local community before leaders. broadcasting names or images and culturally sensitive guideline Elders and community leaders of deceased people. Family and for respectful, participatory not only hold key community communities will be able to advise communication with Aboriginal knowledge but they also have a of the appropriate practice.12 people. great deal of influence over when, Following a death in some A familiar term used by many how and if a community will work communities, people may find it Aboriginal people is ‘Sorry with those from outside. This is disrespectful to say the deceased Business’ which indicates that also true for other representatives person’s name or to refer to there has been a death within of the local community. An Elder the deceased person in general a community. If a community or leader may not necessarily be conversation. Where this occurs, is dealing with Sorry Business, an older person. They may also different names may be used to it is respectful not to make any be a younger person who is well refer to the deceased person. requests (e.g. for a community respected within their community This practice may last for months meeting or consultation) for a and holds significant community or even years, until all relevant period of at least two weeks or as knowledge. Many Aboriginal ceremonies have been concluded. advised by the community. During people acknowledge Elders and Sorry Business you should ensure you are respectful at all times.

18 leaders as Aunty or Uncle, even if that person is not blood-related or kin as this is a sign of respect in Aboriginal culture. Always be aware of the need to consult Elders and treat them with respect. The same courtesies accorded to dignitaries should be applied to Elders. Where extensive consultation is required, ensure that Elders are paid at the same rates as professional consultants. It is unreasonable to assume that consultation can be undertaken with Aboriginal people and communities at no cost. If the intended consultation is not expected to take a long time, then remuneration may not be required. However, it may be appropriate to supply morning or afternoon tea or refreshments. Transport to and from the venue may also need to be arranged.

19 • Respect, acknowledge, actively • Respect a community that has listen and respond to the Sorry Business by not requesting needs of Aboriginal people and meetings or work, for a period of communities in a culturally two weeks or as advised by the appropriate manner. community.

• Show respect for Elders and • Avoid displaying or broadcasting leaders in the community and images of deceased people. If involve them in important it is important to do so, make decision-making processes. sure that you have permission from the person’s family and/or • Referring to an Elder or leader community and include a relevant as Aunty or Uncle may not be disclaimer. appropriate for an outsider unless a strong relationship has been • If appropriate, remunerate established. Aboriginal people for their time and expertise. • Establish community advisory groups with local Elders and • If organising consultation or Aboriginal organisations, or other types of meetings with access existing groups to ensure Aboriginal people consider culturally relevant and sensitive transport needs. If the meeting service development and will go for over one or two delivery. hours, providing light refreshments is • Respect cultural values, protocols recommended. and ways of doing business.

• Display Aboriginal visual and written material where possible. 20 Communication (CONT’D)

Use of appropriate generations. Aboriginal culture Aboriginal English, an adaptation language is an oral culture so this practice of the English language, is spoken had a devastating effect on the by many Aboriginal people Language preservation of language and throughout Australia. While there There is no universal Aboriginal knowledge, and many languages is a commonality with Australian language. Each nation has its own have been lost as a result. English, accent, grammar, words, distinct language and/or dialect. However, in some communities meanings and language use will It has been suggested that there language is still strong and is being differentiate Aboriginal English or are up to 300 Aboriginal nations revived and taught at schools and ‘lingo’ from Australian English and 14 throughout the country, speaking published in books. slang. There are also similarities about 250 different languages with between Aboriginal English and up to 600 dialects.13 Aboriginal English traditional Aboriginal languages. There are slight differences in Past assimilation policies Just as similarities between pronunciation and grammatical prohibited Aboriginal people traditional Aboriginal languages structure which may make from using their language which and dialects vary between areas, Aboriginal English difficult to contributed to the breakdown in the use and meaning of Aboriginal understand at first. the teaching of language between English also varies according to Some Aboriginal English dialects geographic location. have greater similarity to standard Australian English than others.

21 These are some of the common ABORIGINAL ENGLISH STANDARD AUSTRALIAN ENGLISH words you may hear used by many Aboriginal people across NSW: country land, home

mob family, kin, group of people

lingo Aboriginal language

Sorry Business ceremony and rituals associated with death

grow [a child] up raise [a child]

growl scold, chastise

gammon pretending, kidding, joking

cheeky mischievous, aggressive, dangerous The Aboriginal English terms listed here are not representative of all Aboriginal communities deadly fantastic, great, awesome in NSW. Some of the terms listed are from particular language groups and may only be shame embarrass, humiliate used by some Aboriginal communities across NSW. Other Aboriginal communities may use tidda girl female friend, best friend, peer other terms which have the same Australian English meaning. sista/sister girl female friend, cousin, peer brotha/brother boy male friend, cousin, peer

gunja, yaandii marijuana

dubbay, dub girlfriend, female partner

gubba non-Aboriginal person

duri (doori) sex

charge-up, charge drink alcohol

goomi alcoholic

goom alcohol

gungi, gungy police

jillawah, jillabah toilet

durri (durry) cigarette, smoke 22 Communication (CONT’D)

Pronunciation or accent is a Differences between Aboriginal clarify by asking back ‘So you have fundamental differentiation of non-verbal features and those of got three children, right? Aboriginal English from Standard other cultures provide additional Be sensitive to the use of non- Australian English. Even though scope for misinterpretations. verbal communication cues the words used have the same This is especially so for people which are a part of Aboriginal meaning, some Aboriginal people of Anglo-Celtic descent who communication patterns. The tend to pronounce words and usually downplay non-verbal use of silence does not mean letters differently; letters are communication. Aboriginal people do not overcompensated, left out or Non-verbal communication understand, they may be listening, substituted (see example table includes hand and facial gestures, remaining non-committal or below). eye contact and silence. The waiting for community support. Do not imitate Aboriginal speech most common hand and facial During discussions, Aboriginal patterns or assume Aboriginal gestures are used to indicate people may delay expressing a people will be more open with you direction. If there are concerns firm opinion, preferring to listen by attempting to speak Aboriginal about misinterpreting non-verbal to others’ opinions first before English with them. communication, clarify by re- offering their own. phrasing the question or repeating Aboriginal English makes Remember that language issues the non-verbal response back considerable use of non-verbal are extremely sensitive because so by using verbal language. For signs, especially when discussing many Aboriginal languages have example, if asking a person how direction. These are an integral been lost and many of those that many children they have and that part of the communication process survive are endangered. person holds up three fingers, and should not be ignored.

ABORIGINAL ENGLISH STANDARD AUSTRALIAN ENGLISH

“They wait longa river”. “They wait along the river”.

“They frighten o doctor”. “They are frightened of the doctor”. 23 • Don’t mimic Aboriginal speech patterns or attempt to speak Aboriginal English as a way of encouraging an Aboriginal person to be more open.

• Think about the language used (written, verbal and non-verbal) when communicating with Aboriginal people.

• Respect the use of silence and don’t mistake it for misunderstanding a topic or issue.

• Always wait your turn to speak.

• Always consult with Aboriginal staff/people if unsure.

• Be aware that words might have different meanings in different communities.

24 Communication (CONT’D)

Communication techniques given Aboriginal communities they need it, provided the issue has Both government and non- and families much reason to been approached with sensitivity government agencies have walk forward confidently in and respect. a responsibility to build partnership. When communicating It is common for some Aboriginal effective working partnerships with Aboriginal families, consider people to use swear words in their with Aboriginal people and other factors which may affect regular vocabulary and in general communities. This may be achieved communication. conversation. Swearing is not by local agencies and community Some members of the Aboriginal considered to be as offensive as service centres (CSCs) working community may have difficulty it is in non-Aboriginal culture. If with local Aboriginal communities. with numeracy and literacy. If you this happens, try not to take any Workers will benefit by gaining an are working with members of the offence. This does not include a understanding of community life Aboriginal community who lack person swearing directly at you and working more effectively with these skills, it may be necessary to in a derogatory, threatening or Aboriginal people. provide assistance with completing offensive manner; this behaviour Aboriginal communities have forms, reading information and should not be tolerated by anyone. constantly met barriers within writing statements. It is important mainstream systems and to approach this sensitively and Aboriginal cultural priorities have not cause embarrassment or been largely discounted, ignored shame to the person by asking and undermined. If engagement them whether or not they can read seems difficult or time-consuming, or write. When the time comes remember that history has not for the person to read or write something, ask them if they would like help or the help of a family or community member. In most cases the person will ask for assistance if

25 Communication (CONT’D)

• Use clear, uncomplicated Building rapport language. Do not use jargon. Local corporations, organisations, Local Aboriginal Land Councils and working parties • Be mindful of potential language are good points of contact for establishing the barriers. correct people and groups to consult with in • Consult with Aboriginal staff a particular community. It may take time to within the Department or other establish these networks or to find out who the government departments if right people are. Again, spend the time to do necessary. this properly and it will help lay the groundwork for meaningful interaction with the community. • Do not continually ask a person When building good rapport with the Aboriginal to repeat themselves if it is community remember that time spent with local difficult to understand them, Aboriginal community organisations, groups, especially in front of a large Elders, children and families makes a difference group. to the engagement process. A couple of hours • Speak clearly and as loud as in the community each week, having a cup of necessary but do not shout. tea and getting to know the people, is likely to save hours of work in the long run. Workers can • Sensitively offer assistance learn how the community works, who they need with reading and writing if it is to speak with and who can provide families with required. support. • Be aware that swear words may be a part of accepted conversation.

26 Communication (CONT’D)

Cultural bias • Contact the local organisations Cultural bias influences our actions as our and land councils and arrange perceptions are shaped by our own cultural a visit to meet people in the context and experiences. When working cross- community. culturally it is easy to misinterpret what is going on within families; such misinterpretation leads • Attend community open days, to poor outcomes. For this reason, we need to fair days and other events. actively recognise and monitor our own cultural • Wherever possible, attend bias and behaviour. functions in the community that For example, a psychological assessment may you are invited to. find that a child is more connected to their • Contact parenting groups or maternal grandmother than their own mother. the local Aboriginal Education In this instance it may be misinterpreted Consultative Group to get to that the child would be better off living with know the parents in the local their grandmother rather than with their community and schools. mother. However, in Aboriginal culture it is very common for children to have a greater • Gain some basic knowledge of the connection to their grandparents than to their community including dominant parents. Removing cultural bias in this situation family groups, preferred names, allows us to acknowledge the strong connection original custodians and language to the child’s grandmother as a common groups. relationship within an Aboriginal family. We can also acknowledge that a strong relationship between the child and mother also exists, rather than determining that the child is better off not living with their mother. Cultural sensitivity and the minimisation of cultural bias can and must be learned from Aboriginal people. The diversity of Aboriginal culture must also be acknowledged to work effectively with Aboriginal communities. 27 Participation • Organise activities in the It is very important to play an community such as breakfast active role in the community and clubs, family fun days, children’s participate in as many relevant camps and barbeques. In order to community events and discussions develop better relationships with as possible. In the Aboriginal families you will need to involve community word of mouth is very the whole community. important and once an outsider is known as someone who has built • Become involved in supporting trust and listens, the community will local events and functions; this is be eager to work with that person. a great, informal way of meeting the community and establishing Having a community development relationships. focus in engaging Aboriginal organisations and communities is • Having a BBQ or lunches during essential. Community development NAIDOC week, Survival Day or is based on the idea that local other significant cultural events people already know what the issues is an excellent way to introduce and problems are and how to solve yourself, your service and staff them. The community development to the community. It is good approach means working closely practice to be involved in these with communities and recognising activities. the strengths, skills and knowledge of local people. For more information on community participation visit www. communitybuilders.nsw.gov.au.

28 29 Effective consultation with Aboriginal organisations and communities15

Engaging in proper consultation It must be understood that Aboriginal people have often with Aboriginal people and any consultations held with felt consultations left them communities on issues that affect an Aboriginal community powerless to affect government them is an important process that are generally held with a decision-making and for must occur, particularly within representative group of members this reason prefer the term government. of an Aboriginal community ‘negotiation’, which implies including key family groups, a more equal relationship Effective consultations should and not necessarily the whole where parties work through occur early and throughout population within a given area. any conflict, finding areas of the decision making process, agreement and agreeing to which requires openness about Using the expression ‘we have disagree if areas of conflict how, why and when they are consulted with the Aboriginal cannot be resolved.17 being consulted and how much community’ implies that there has influence they will have over the been a 100 per cent participation This experience is well decisions being made. of Aboriginal people in the documented. ‘Aboriginal consultation process, when in communities have complained that To ensure the effective conduct of fact it may only have been a small in the past, consultation has been consultative processes, there is a proportion of Aboriginal people tokenistic. Negotiation needs to need to: who participated. Participation occur for equal relationships to Identify the sort of may be based on a range of factors develop’.18 representation required in the including levels of interest in Therefore, when planning to first instance; work through local the topic being put forward or seek the participation or views Aboriginal agencies to find the availability. Therefore, it would be of Aboriginal people on various right person or group to link to more transparent to state that ‘a issues or projects, a decision must and to get information on the group of Aboriginal people from be made in regard to the type best way to approach them. It the community have participated of process you are engaging in. is important to get this right in the consultation process’. Explanations of consultation and to ensure that there are no negotiation processes are outlined divisions in the community.16 below. 30 A consultation process is used When developing an equal It is also vital to consult with to seek information, advice or an relationship it is important to Aboriginal people who are opinion, permission or approval for ‘recognise the specialist knowledge knowledgeable about the issues a proposed action. of particular community members of their culture and community and their potential contribution dynamics. Although it is a sensitive The consultation process would be (to the consultation process), issue, there are many people that used when approval of a program, and involve such persons where identify as Aboriginal later in life; policy or service (something that possible and appropriate’.20 this can be for several reasons, has already been developed) is including ramifications from the required. The consultation process Don’t over-consult. Many Stolen Generation. Although can be held at the beginning, Aboriginal communities are newly identified people may be middle and end of a project bogged down with numerous Aboriginal, they may have limited (preferably all three). requests for consultation that, in knowledge and connections to many cases, don’t go anywhere A negotiation process is used the Aboriginal culture and way of and become repetitive. Before to confer with others in order to life therefore would not be the requesting consultation with reach a compromise or agreement. best people to consult with on Aboriginal people ensure that the Aboriginal-specific issues. Use best The negotiation process should same type of consultation has judgement and sensitivity in these occur at the very beginning of a not been undertaken recently. If circumstances. process, before anything has been it has, seek permission to use the developed. Negotiations take place outcomes from that consultation to to determine the overall purpose inform the current project. and direction of the project. Before engaging in consultation It should be noted that: ‘It is with Aboriginal people determine crucial to the success of programs what needs to be achieved from if consultation and negotiation the consultation, develop a plan occurs so that a more equal and stick to it. This will ensure relationship is developed’.19 that the consultation has a clear direction and the people being consulted know what is required of them. 31 Working with Aboriginal organisations

Forging strong working partner- It is very important that our ships with local Aboriginal commu- presence is well known in the nity groups and organisations in community as Aboriginal people your area is very important. Our prefer to do business with a involvement with these groups and departmental representative that organisations will provide better they are comfortable and familiar knowledge of: with. Having an association • the issues that are faced in the with Aboriginal community community representatives and organisations will increase our ability to relate to • knowledge of family links in the the community we are working in community and gain the acceptance and trust • what services are available in of that community. the community In many cases, Aboriginal • what areas of expertise families are prominent in the community members hold operation and management of • how these services can Aboriginal community groups compliment work with a and organisations. Therefore, it particular family or group. is important to be aware of the We often find that Aboriginal dominant role of family groups in groups and organisations are very some organisations. It is important eager to have our involvement and to ensure that any agreements would like to establish a contact or decisions made following who they feel comfortable working departmental consultation are with, for both current and future unbiased, fair and transparent. issues.

32 Understanding community structures

While community structures vary, from their traditional land and Understanding community most Aboriginal communities will moved people all over the country. structures will also be helpful operate based on traditions of Aboriginal people who were in locating the Elders of the extended family and community placed on missions and homes in community or the key people care, particularly in rural and areas other than their traditional that are seen as representatives remote areas. or original country have in many of the community. Many of these cases stayed in those areas and people will be involved in local It is essential that we start to created family units. These people government steering committees develop an understanding of the are sometimes referred to as and organisations. diversity within different language ‘historical people’. and kinship groups living in one area. This will help us to become In some communities there is more aware of local dynamics a mix of traditional people and as we continue to build strong historical people, or historical relationships with different people and no traditional people or communities. vice versa. This could be important when addressing the community Traditional custodians may not in acknowledgement of land and always occupy the land where we Welcome to Country ceremonies. are working. The assimilation era It may also indicate why there may displaced many Aboriginal people be rivalries or conflict between families and/or community organisations.

33 • Finding out what community • Be aware and cautious of • Keep your word — distrust and structures are in place will dynamics between families and cynicism towards non-Aboriginal make it easier to decide how the community. people and service providers to go about networking with means you need to maintain and presenting ourselves to the • Always be open, honest and good communication and always community. Do this by contacting respectful. follow through on agreements or local Aboriginal organisations • Seek appropriate permission from decisions. and/or theLocal Aboriginal Land the Local Aboriginal Land Council • Use a common-sense approach. Council. and/or Elders to hold meetings on • Learn as much about the their land. • Good consultation and community as possible. negotiation with Aboriginal • Offer assistance with transport to people takes time so be patient • Seek out the key people to and from meetings, particularly and do not rush matters. engage with. for meetings being held in rural Aboriginal people may not work and remote areas. to deadlines about community • Consult only with people who • Involve as many Aboriginal business in the same way you are across Aboriginal issues and do. They may also have other community dynamics. Elders, leaders, representatives from all local family groups and important demands on their time • Build strong networks with local Aboriginal organisations that you may not be aware of. key people and groups and use when planning or evaluating a • Don’t over-consult. It can be the same group when future service (establish a community repetitive and time-wasting. Find consultation is required; this will advisory group). out if similar consultations have help build trust and maintain recently occurred before another consistency. • Where advisory groups are established, develop a terms of request to consult is made with • Determine the family structures reference that clearly outline the Aboriginal communities. that are in place. roles and responsibilities of the • Where possible use the group and its members to avoid consultation and negotiation • Ensure that consultation is any confusion. undertaken with all key family processes so community groups within the community. • Ensure consultations and members are fully involved. This will avoid some families negotiations are real, genuine missing out which can cause and not tokenistic (i.e. consult conflict. with a person or group at the beginning, middle and end of a 34 project). 35 Calendar of significant cultural events

Survival Day National Sorry Day Mabo Day January 26 is not a day of The Bringing them home report On the third of June 1992 the celebration for Aboriginal and recommended (Recommendation High Court of Australia rejected Torres Strait Islander people No 7.a) that a National Sorry Day the notion of “Terra Nullius”, that — the date marks the landing of be held each year on 26 May ‘to this land was not occupied before the First Fleet in Sydney Cove, commemorate the history of European colonisation. Eddie the beginning of invasion and forcible removals and its effects’.22 Mabo, a Torres Strait man born on dispossession. But it is not a day As a result of this recommendation Mer in the Torres Strait and living of sadness. Survival Day has been the community-based organisation in Townsville in Queensland and named for very good reason — National Sorry Day Committee was four other plaintiffs, Father Dave despite the injustices of the past, formed. In 2005 the National Sorry Passi, Sam Passi, James Rice and Aboriginal people have survived. Day Committee renamed Sorry Day Celuia Salee, conducted a ten year as a National Day of Healing for all battle through the courts that Today, Aboriginal and Torres Australians. For more information led to this historic judgement. Strait Islander people are visit www.nsdc.org.au. Although there were 5 plaintiffs, thriving. We have not let the the decision was named Mabo wrongs of the past 200 years Judgement because it was Eddie defeat us; now we are seeing Mabo’s name that appeared first Indigenous high achievers in on the legal documents. The every facet of society — from Mabo Judgement states in law sport and music to politics and that Aboriginal and Torres Strait industry. 21 Islander people have by prior The Yabun Survival Day concert occupation, ownership of land is one of the biggest Survival Day where native title has not been celebrations in the country and extinguished. The anniversary draws people from all over NSW to of Mabo Day is 3 June. This is Sydney. Go to www.gadigal.org.au celebrated by Aboriginal and for more information. Torres Strait Islander people across Australia. 36 JANUARY FEBRUARY MARCH APRIL

Survival Day celebrated on Australia Day 26 Jan

MAY JUNE JULY AUGUST

National Sorry Day Mabo Day NAIDOC Week National Aboriginal 26 May 3 Jun first full week and Islander Children’s Day Reconciliation Week The Coming of the 4 Aug 27 May-3 June Light 1 Jul

SEPTEMBER OCTOBER NOVEMBER DECEMBER

Deadly Awards NSW Aboriginal no set day in Rugby League September Knockout Carnival October long weekend

Reconciliation Week NAIDOC Week For many years, the Australian At the end of May each year NAIDOC originally stood for Government has been the major National Reconciliation Week National Aborigines and Islanders funding contributor to national celebrates the rich culture and Day Observance Committee activities. Wherever you live, history of the first Australians. It’s (NAIDOC). This committee was taking part in NAIDOC Week is a the ideal time for all of us to join once responsible for organising great way to celebrate Aboriginal the reconciliation conversation national activities during NAIDOC culture and build bridges between and to think about how we can Week and its acronym has become Aboriginal and non-Aboriginal help turn around the disadvantage the name of the week itself. Australians. For more information experienced by many Aboriginal NAIDOC Week is celebrated visit www.naidoc.org.au. and Torres Strait Islander people. annually in the first full week of For more information visit July, not just in Aboriginal commu- www.reconciliation.org.au. nities, but also in increasing numbers of government agencies, schools, local councils and workplaces. 37 Calendar of significant cultural events(C ONT’D)

The Coming of the Light National Aboriginal and Deadly Awards The Coming of the Light festival Islander Children’s Day Since September 1995, Vibe marks the day the London National Aboriginal and Islander Australia has hosted the Deadly Missionary Society first arrived Children’s Day (NAICD) is an Sounds Aboriginal and Torres in Torres Strait. The missionaries annual event celebrated on 4 Strait Islander Music, Sport, landed at Erub Island on 1 July 1871, August each year, having been Entertainment and Community introducing Christianity to the established by the Secretariat of Awards — the Deadlys. These region. National Aboriginal and Islander awards promote Aboriginal and Child Care (SNAICC) in 1988. Torres Strait Islander achievement This is a significant day for as a marketable and growing force Torres Strait Islanders, who Each year, SNAICC has a theme within Australia. The Deadlys are predominantly of Christian for Children’s Day to highlight a provide a tangible forum where faith, and religious and cultural significant issue, concern or hope the wider community can learn ceremonies across the Torres Strait for Aboriginal and Torres Strait about Aboriginal and Torres Strait and mainland Australia are held on Islander children. Islander music and culture. 1 July each year. SNAICC encourages all Aboriginal Beginning at Boomalli Artist Co- Torres Strait Islanders celebrate and Torres Strait Islander op in Redfern in 1995, the Deadlys this day as ‘The Coming of the community organisations, has since been staged at various Light’, an annual holiday in Torres mainstream child and family locations in Sydney, and most Strait. welfare services, government agencies, schools, preschools, child recently at the Sydney Opera care services and any organisations House. For more information visit with an interest in children to www.deadlys.vibe.com.au. celebrate National Aboriginal and Islander Children’s Day. For more information visit www.snaicc.asn.au.

38 NSW Aboriginal Rugby League The Knockout, beginning in Sydney Knockout Carnival in 1971, is widely described as a For the NSW Aboriginal modern day corroboree. It attracts community, the Knockout is teams from all over NSW from the biggest event of the year as far as Bourke, Moree, Dubbo, attracting up to 60 teams and Ballina and Bega to the South. many thousands of Aboriginal The event involves incredible spectators. It is run by and for organisation and planning, largely the Aboriginal community and on a voluntary basis, and victory is largely funded from private is cited as a lifetime highlight for sponsorship and community players and communities. support. For the most part, this Traditionally, the Knockout is major sporting and cultural event held in the town of the previous goes unnoticed by the wider year’s winning team, during the community. October long weekend.23 For more The Knockout is a four-day dance information visit www.knockout. and celebration reminiscent net.au. of traditional ceremonies but also enabling new social and cultural practices to emerge. It is an opportunity for families to gather, re-unite as a community and barrack for their home-towns and mobs, and to commemorate past glories and those who have passed on. The Knockout is fiercely contested, with world class, tough football on display. 39 DO

• Where possible only use the term However, we acknowledge that ‘Aboriginal’, on the basis that Torres Strait Islander people Aboriginal people are the original are among the First Nations of inhabitants of NSW. Australia. All Community Services Aboriginal programs and services • Use the term ‘Torres Strait are available to Torres Strait Islander’ when you are directly Islander people. referring to Torres Strait Islander people. • Use capital first letters for Aboriginal, Torres Strait Islander • When developing Aboriginal and Indigenous. programs or policies, include a disclaimer such as: • Acknowledge land and original custodians when addressing a This practice resource only makes group of people. reference to ‘Aboriginal’ people and will not make reference to • Organise official Welcome to Torres Strait Islander people unless Country speeches for large relevant, as this is a resource for forums, conferences and NSW and Aboriginal people are gatherings. the original inhabitants of NSW. There was no consultation with Torres Strait Islander groups in the development of this document.

40 DO NOT

• DO NOT include a footnote to Aboriginal stating that ‘Aboriginal covers both Aboriginal and Torres Strait Islander people.’ This is considered offensive and generalises both cultures. It is also considered a generalisation to use the word Indigenous in reference to Aboriginal & Torres Strait Islander people — try to refrain from using this term.

• DO NOT use acronyms such as TSI, TI, ATSI, and terms such as Abo or Aborigine.

• DO NOT use outdated terms such as full blood, half caste, quarter caste and quadroon when referring to a person’s Aboriginality. A person is either Aboriginal or non-Aboriginal.

41 References

1 Protocols referenced in the development of this document: Human Rights and Equal Opportunity Commission (1997). Bringing them home. Report of the National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from their Families. National Aboriginal and Torres Strait Islander Health Council and National Mental Health Working Group, 2004, A National Strategic Framework for Aboriginal 7 Torres Strait Islander Peoples’ Mental Health and Social and Emotional well being 2004-2009, Social Health Reference Group. NSW Department of Health, 1995, Ways Forward, National Aboriginal 7 Torres Strait Islander Mental Health Policy – National Consultancy Report. NSW Department of Community Services protocols: Regional Communication 7 Consultation Protocol with Aboriginal communities, 2006, Metro West Region, NSW Department of Community Services. Working together with Aboriginal children and families, Case consultation 7 Resource Kit 2007, Metro Central Region, NSW Department of Community Services. Listening session: ACS Review Community Engagement Technique, 2006, Western Region, NSW Department of Community Services. Localised community engagement strategy for the Operational Review and Reassessment of Care Arrangements for Children in ACS Care, 2006, Western Region, NSW Department of Community Services. Procedures and principles to be followed when working with Aboriginal children, young people and their families/carers, 2004, Western Region, NSW Department of Community Services. Use of appropriate language when working with Aboriginal communities in NSW, 2007, Research to Practice Notes, NSW Department of Community Services. 2 Human Rights and Equal Opportunity Commission, Bringing them home, viewed 7 May 2007, www.humanrights.gov.au/social_justice/bth_report/apologies_state.html 3 Website of the Prime Minister of Australia. www.pm.gov.au/media/Speech/2008/ speech_0073.cfm (2008) 42 4 NSW Department of Community Services, 2007, What DoCS data tell us about Aboriginal clients, Economics and Statistics Branch Service DoCS, 2007. 5 NSW Department of Community Services, 2007, Use of appropriate language when working with Aboriginal communities in NSW, Research to Practice Notes, Centre for Parenting and Research, DoCS. 6 Ibid, p.2. 7 Huggins, J. in Heiss, A. (1999). Writing about Indigenous Australia – some issues to consider and protocols to follow. p.13. Retrieved January 15, 2007 from Australian Society of Authors. Web site: http://www.asauthors.org/lib/pdf/Heiss_Writing_ About_Indigenous_Australia.pdf. p.9, 10. 8 Queensland Department of Aboriginal & Torres Strait Islander Policy, 1999, Protocols for Consultation 7 Negotiation with Aboriginal People. 9 More information at www.ausflag.com.au 10 NSW Department of Aboriginal Affairs, Aboriginal Cultural Protocols and Practices Policy,www.daa.nsw.gov.au/data/files//Aboriginal%20CulturalProtocolsandPractices PolicyFINAL.pdf 11 www.dreamtime.net.au/indigenous/family.cfm 12 NSW Department of Aboriginal Affairs and Sydney Organising Committee for the Olympic Games, 1999, Getting It Right, A Journalist’s Guide to Working with Indigenous Communities During the Sydney 2000 Olympics. p.13. 13 ibid, p.7. 14 Human Rights and Equal Opportunity Commission, op.cit. 15 Majority of this section was to be part of the Research to Practice (R2P) Note “Use of appropriate language when engaging with Aboriginal communities in NSW”, published by DoCS Centre for Parenting and Research. After discussions with the Centre for Parenting and Research, it was agreed to remove this section from the R2P note for inclusion in this resource. Therefore, we acknowledge and appreciate the work of Hyllus Munro, DoCS Centre for Parenting and Research, in allowing us to use this piece of work. 43 16 Queensland Department of Aboriginal & Torres Strait Islander Policy, 1999, Protocols for Consultation and Negotiation with Aboriginal People, viewed January 1, 2007, www.datsip.qld.gov.au/resources/cultures.cfm 17 Department of Agriculture, Fisheries and Forestry, Australia, 2002, Guidelines for reaching our clients – Aboriginal and Torres Strait Islanders, viewed January 1, 2007,: www.learnline.cdu.edu.au/wip/cce/topic4.html 18 Queensland Department of Aboriginal & Torres Strait Islander Policy, op.cit, p.8 19 Hurley, A., 2003, Respect, Acknowledge, Listen: practical protocols for working with the Indigenous community of western Sydney. viewed January 15, 2007, www.ccdnsw.org 20 Queensland Department of Aboriginal & Torres Strait Islander Policy, op.cit. p.8 21 Australian Institute of Aboriginal and Torres Strait Islander Studies. (2002). Guidelines for ethical research in Indigenous studies, AIATSIS, Canberra. 22 Vibe Magazine website, www.vibe.com.au/vibe.asp? Page ID=1522 23 The NSW Annual Aboriginal Rugby League Knockout Carnival, viewed 7 May 2008, www.knockout.net.au/history.htm