Front cover image This fountain is situated in Tarndanyangga (Victoria Square), Adelaide City. The fountain was built to commemorate the 1963 visit of Queen Victoria’s great great grand-daughter, Elizabeth. It is important to look into the statue and discover the underlying themes, the connections to the region’s natural resources and more importantly the recognition of Aboriginal people and their spiritual beliefs.
The plaque at the base of the fountain reads:
The fountain theme is based on the three rivers from which Adelaide draws its water: The Murray - Aboriginal Man and Ibis The Torrens - Woman and Black Swan The Onkaparinga - Woman and Heron The Crown like upper basin recalls the 1963 Royal Visit.
Version 1 2007 ISBN 978-0-7590-1398-8 This document was funded by a regional partnership agreement between the State and Commonwealth Governments and the Adelaide Mount Lofty Ranges Natural Resources Management Board.
Disclaimer Insofar as this document draws conclusions or carries recommendations on proposals for future action, it must not be assumed from this document that it alone forms the entire or any part of policy of the Adelaide and Mount Lofty Ranges NRM Board. The Adelaide and Mount Lofty Ranges NRM Board and its employees disclaim all liability or responsibility to any person using the information or advice.
Rural Solutions SA and its employees do not warrant or make any representation regarding the use, or results of the use, of the information contained herein as regards to its correctness, accuracy, reliability, currency or otherwise. Rural Solutions SA and its employees expressly disclaim all liability or responsibility to any person using the information or advice.
© Four Nations NRM Governance Group Copyright and all intellectual property rights reserved cover this work unless permitted under the Copyright Act 1968 (Cwlth) No part may be reproduced by any process without prior written permission from the Four Nations NRM Governance Group. Requests and inquiries concerning reproduction and rights should be addressed to the General Manager of the Adelaide and Mount Lofty Ranges Natural Resources Management Board.
Government of South Australia Adelaide and Mount Lofty Ranges Natural Resources Management Board ©
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 2
Aboriginal_Engagement_version_14.indd 2 19/10/2007 4:46:11 PM ©
Four Nations NRM Governance Group Kaurna Ngadjuri Ngarrindjeri Peramangk Represented by the Represented by the Represented by Represented by the Red Kangaroo Peppermint Tree Pondie the Emu Murray Cod Saltwater associations represented by the Dolphin
This logo represents the coming together of the
Four Nations NRM Governance Group (FNGG) in the
Adelaide and Mt Lofty NRM region to work on NRM issues in a
collaborative partnership for the future of all concerned.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 3
Aboriginal_Engagement_version_14.indd 3 19/10/2007 4:46:13 PM Mount Lofty Board Foreword The active engagement and support of the community is vital to natural resources management (NRM) in the Adelaide and Mount Lofty Ranges Bioregion. Without meaningful relationships with the community and its other partners, the Adelaide and Mount Lofty Ranges Natural Resources Management Board will not be as successful as it needs to be in achieving better environmental heritage and conservation outcomes.
We recognise the ongoing deep and spiritual connection the Aboriginal people in our region have with their traditional lands and can learn much from them in integrating our service delivery and on-ground works. The Board aims to achieve this through the adoption of practices and protocols that recognise the spiritual and cultural beliefs of the Kaurna, Ngarrindjeri, Ngadjuri and Peramangk peoples.
This document sets out those protocols and thus highlights the intrinsic value of Aboriginal culture in natural resources management for Board policy, planning and strategic operational planning. It is an important and essential tool for everyone engaged in natural resources management and represents a significant investment by the Board, its four NRM Groups and the people of these four Aboriginal nations.
We acknowledge and respect the Aboriginal people of our region for their valuable contribution towards integrating natural resources management in the Adelaide and Mount Lofty Ranges.
We look forward to using this approach to support the Board and Aboriginal traditional owner first nation people’s to build effective relationships that will enable effective engagement in the consultation, planning and management of our precious natural resources.
I hope that the Board will build long and fruitful relationships with the Aboriginal nations in this region and that the relationship will be based on mutual respect and understanding, realistic expectations and open communication.
Yvonne Sneddon
Presiding Member Adelaide and Mount Lofty Ranges Natural Resources Management Board
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 4
Aboriginal_Engagement_version_14.indd 4 19/10/2007 4:46:14 PM Dedication
This document is dedicated to Aboriginal people past, present and future.
In memory of
Richard John Hunter
27th May 1948 – 7th October 2006
A valued contributor and leader of the Four Nations NRM Governance Group!
Richard was the first child of Harry Hunter and May Hunter (nee Richards). He was born at Swan Reach Mission and educated at Swan Reach Area School where he was Head Prefect, Sports Captain, Tennis Captain and Football Captain. On leaving school Richard took any work he could get, on fruit blocks to jackarooing, before joining the railway where he rose to be Head Ganger with 24 men under him. On leaving the railway Richard joined the Mannum Council as Gardener and stayed until his love of archaeology led him to University to achieve his dream. Archaeology took Richard all over the world, but the River was his home. In the last year of his life he achieved many things - Co-management of Ngaut Ngaut, SA Citizen of the year 2006, and two days before his death, the title to the land known as Sugar Shack was divested. This was his dream - Ngaut Ngaut safe, and land belonging to his people on the river. Richard will be sadly missed by his 12 children Sharon, Ivy, Geoffery, Rynald, Rebecca, Belinda, Phillip, Isobelle, Mavis, Samantha, Shannon, Stephanie and his many grandchildren.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 5
Aboriginal_Engagement_version_14.indd 5 19/10/2007 4:46:17 PM Contents
GENERAL SECTION Map of Aboriginal Australia 9 This document 10 Acknowledgements 10 Introduction 12 Principles of engagement 13 Terminology 14
KAURNA NATION Consultation & engagement protocols 18 Acknowledgements 19 Introduction 20 Cultural courtesy protocols 23 Tools of knowledge 28 In a historical context 35 Kaurna Yerta: our story 37 Tjilbruke ancestral story 40 Kaurna contact 53
NGADJURI NATION Consultation & engagement protocols 54 Acknowledgements 55 Introduction 56 Protocols 57 Tools of knowledge 61 Eagle and Crow story 62 Ngadjuri contacts 71
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 6
Aboriginal_Engagement_version_14.indd 6 19/10/2007 4:46:19 PM PERAMANGK NATION Consultation & engagement protocols 72 Acknowledgements 73 Introduction 74 Tools of knowledge 80 Peramangk Contact 83 Current recognition of the Peramangk in the Hills 84
NGARRINDJERI NATION NRM Protocols and tools of knowledge 86 Acknowledgements 88 Ngarrindjeri concern for country 89 Ngarrindjeri vision for country 90 Ngarrinderi people and country 93 Thukeri story 95 Our history 96 Our future 102 Future management of Ngarrindjeri country 103 Opportunities for partnerships 121 Ngarrindjeri Contact 125 Proclamation of Ngarrindjeri Dominium 126
ADDITIONAL GENERAL INFORMATION Aboriginal cultural assets 134 Aboriginal heritage 135 The Aboriginal Heritage Act 1988 136 Understanding the Aboriginal Heritage Act 1988 137 Aboriginal heritage contact 147 Native title 148 Aboriginal flag 149 References for the entire document 150 Photo credits for the entire document 152
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 7
Aboriginal_Engagement_version_14.indd 7 19/10/2007 4:46:22 PM Map of Aboriginal Australia
stralia is a country con Au sist ing o f hu ndre ds of Aborigi nal nations.
The ancestors of each are celebrated and connected to rituals and stories relating to the stars, the plants, the animals, the landscapes and the water. They are part of a spiritual relationship to country that still exists today.
lating to cks re their tra by The d se te belie nec c fs are con rea tion and teachings.
Stories and songlines of walking, slithering, crawling, flying, chasing, hunting, weeping, dying and giving birth.
Their journeys and events that occurred as they travelled can be seen in the features across the country. These sites are places of spirituality from which the essence of lore and customs are embodied.
the links are that ape kee sc p nd Th la cred. ese the sa pa es in try thways a he featur un th nd t co e s king pirit ma and ancestors alive…
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 8
Aboriginal_Engagement_version_14.indd 8 19/10/2007 4:46:25 PM lating to cks re their tra by The d se te belie nec c fs are con rea tion and teachings.
Image Source: Australian Institute of Aboriginal and Torres Strait Islander Studies
It can be seen in the paintings, etchings, the songs that are sung and the languages that are spoken. Interwoven into the fabric of life, this is portray the bi the culture and the basis to understanding land ries rth sto e tenure systems thousands of years old. th e, b he people to nd t who me st a To ca xi kno w it e w the d ho at country is to understan th ts an pl of th the e land s and , its features, the animal b elon g and who are connected.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 9
Aboriginal_Engagement_version_14.indd 9 19/10/2007 4:46:27 PM This document
This document represents the combined knowledge and input of the four Nations
(Kaurna, Ngadjuri, Peramangk and Ngarrinderi), of the Adelaide and Mount Lofty NRM
Region. It has five components and is meant as a guide for practitioners in their field.
The Four Nations NRM Governance Group Consultation and Engagement Protocols
document consists of the following components:
• Introduction
• Kaurna protocols / Tools of knowledge
• Ngadjuri protocols / Tools of knowledge
• Peramangk protocols / Tools of knowledge
• Ngarrindjeri / Tools of knowledge
• General information
Use of this document will not guarantee a result sought by a particular investor or
program proponent. It is intended as a respectful guide that will help to achieve
outcomes.
Acknowledgements
We recognise the high level of commitment of the Kaurna, Peramangk, Ngadjuri and
Ngarrindjerri Aboriginal Nations in the development of this document. The information
within it has been identified and collated by particular people within each Nation
group.
The Indigenous Services Team of Rural Solutions SA has been working with the Adelaide and Mt Lofty Board and the Four Nations NRM Governance Group within the region since 2002. The production of this document reflects the significant investment by all those involved and the strong relationships that have developed.
The consultation and engagement protocols combined with the tools of knowledge information has been developed in a collaborative partnership.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 10
Aboriginal_Engagement_version_14.indd 10 19/10/2007 4:46:28 PM Rural Solutions SA has been providing advice, support and direction as needed by the Four Nations NRM Governance Group within the region, to become integrated into the NRM process that has been occurring.
The document is seen by all involved as a valuable way for NRM practitioners and all in the region to gain an understanding of the issues, history and how to work in an integrated manner to region’s with Aboriginal groups.
We congratulate the Four Nations NRM Governance Group and the Adelaide and Mt Lofty NRM Board on their vision and understanding in the development of this work.
Indigenous Services Team, Rural Solutions SA
Jason Downs David New Program Leader Senior Consultant
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 11
Aboriginal_Engagement_version_14.indd 11 19/10/2007 4:46:35 PM Introduction
The purpose of this document is to provide NRM Regional Boards and staff with an
understanding of some of the important protocols of the Aboriginal communities.
Program proponents wishing to consult with Aboriginal communities in regards to
natural resources management investment in the region are advised to use and follow
the processes outlined in this document.
Please note that this is not a complete list of protocols and staff should continue to
consult with Aboriginal Nation Groups representatives about how and when to observe
these and other protocols. It is important to recognise and understand that within this
document there are some similarities and differences between the Nation protocols.
These similarities and differences highlight the diversity between the Aboriginal Nation
groups of the region. It is important to note that each Nation has invested time and
effort into identifying and developing particular protocols that they see as being
important to their Nation.
An important part of showing respect for different cultures is acknowledging and
accepting that we have different codes of behavior and ways of interacting. Working
across cultures is not always easy and requires the patience, understanding and
commitment of both parties. While mistakes will inevitably be made the attempt to
observe the protocols of Aboriginal communities is appreciated by these communities,
and demonstrates a genuine commitment to and respect for Aboriginal culture,
heritage and environment.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 12
Aboriginal_Engagement_version_14.indd 12 19/10/2007 4:46:37 PM Principles of engagement
The following principles of engagement are a consensus of the FNGG. They outline
the agreed principles for all practitioners in the region:
1. Engage early in the processes of NRM The earlier that groups are involved in the processes of NRM, the more integrated and beneficial the outcomes will become. FNGG have an inherent understanding of country and there is much to be learned.
2. Mutual respect is beneficial respect Respect for these protocols and culture will lead to respect from the FNGG, and establish a positive relationship for the long term.
3. Acknowledgement creates understanding Acknowledging the FNGG and the processes underway reinforces the commitment required to integrate NRM.
4. Reciprocity can build integration Reciprocity will lead to integrated NRM with multiple benefits for the whole community.
5. Create realistic timeframes FNGG representatives have extensive commitments across a wide range of issues, and require consideration in their response time.
6. Building relationships is important Establishing understanding and working relationships can value add to NRM activities. NRM activities can enhance FNGG activities.
7. Create collaborative partnerships Collaboration builds integrated programs with multiple partners and other potential agency investors.
8. Awareness is the start of the process and is ongoing Awareness builds relationships that create opportunities for all participants in NRM and caring for country.
9. Culture is a part of NRM Culture is inherent in NRM. It has always been important and has the potential to add significant value to program outcomes.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 13
Aboriginal_Engagement_version_14.indd 13 19/10/2007 4:46:38 PM Terminology
Protocol
A protocol simply means a document that sets out a mutually agreed position on a
particular issue or issues.
Indigenous or Aboriginal
The terms Indigenous and Aboriginal are both acceptable in certain circumstances. It
is always appropriate to ask which term the community prefers.
Traditional owners or Custodian
The terms ‘traditional owner’ or ‘custodians’ are used when referring to Nation groups,
past and present, of an area. It is best to check with the elders in the community which
term they prefer.
Country
A Nations territory, land.
An Aboriginal depiction of country: ‘People talk about country in the same way they
talk about a person; they speak to country, sing to country, visit country, worry
about country, feel sorry for country and long for country. Country knows, hears,
smells, takes notice, and is sorry or happy. Because of this richness, country is
home. Peace and nourishment for the body, mind, spirit and eases the heart.’
Deborah Bird Rose Nourishing terrains.
Spiritual connections
Indigenous people have a unique relationship to land and waters of their country. This
relationship embraces a responsibility to look after the spiritual and environmental
wellbeing of country, including:
• acknowledging and paying respect to the spirit ancestors who created the land
and introduced customs and language.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 14
Aboriginal_Engagement_version_14.indd 14 19/10/2007 4:46:40 PM • responsibility to care for country and defined through traditional lore. Although
creation beliefs and customary practices vary greatly across Australia they are
all based on the journeys or pathways of ancestral being and events which took
place during the creation period.
Elder
A person who holds a high and respected position in the community.
A person of status who possesses specific skills and knowledge of cultural practices
and beliefs.
Welcoming visitors to country
This is a traditional practice of special significance. When an Aboriginal person visits
places in their country they may talk to the spirit ancestors of that place to identify
who they are and who is accompanying them. In some areas welcoming visitors may
take other forms – it could be a formal or informal welcome address or another type
of ceremony. Such ceremonies typically involve the use of fire, smoke or water.
Local groups each have their own customs and protocols about welcoming visitors
to their land. Traditional owners and communities take the role and responsibility
of welcoming visitors to their country very seriously. Aboriginal communities are
generally very happy to welcome travellers to their traditional land. They do this
with great pride as gaining recognition and respect for country and their role as
custodians is very important.
Being welcomed to country
At various places throughout South Australia there are times when traditional owners
may extend a welcome to visitors. The type of welcome offered will depend on the
individual or group involved. You may be welcomed in the form of a sign or brochure.
If you are invited onto Aboriginal land or into an Aboriginal community a personal
welcome may be extended by traditional owners.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 15
Aboriginal_Engagement_version_14.indd 15 19/10/2007 4:46:42 PM Acknowledgement of traditional lands or a welcome from a representative of the local
Indigenous group might also be included at the start of a major event or conference.
As a visitor being welcomed this is your chance to acknowledge and reflect on the
particular community on whose ancestral land you stand.
Acknowledgement of country
Acknowledgement of country is when people acknowledge and show respect for the
traditional owners of the land on which the event is taking place. This acknowledgement
is a sign of respect and should be conducted at the beginning of a meeting, event
or ceremony. Acknowledging country may also take place when traditional elders
are not available to provide an official welcome to country. It is important to note
in the acknowledgement that Aboriginal people continue to reside in the region or
stated area to which they have ongoing spiritual and cultural connections. It is best
to check with the elders in the community as to the wording of any acknowledgement
of country.
Natural Resources Management (NRM)
The protection and development of soil, water, geological features and landscapes, native
animals, native vegetation, native organisms and ecosystems for future benefit.
NRM activities
Any planning for on-ground works and or the act of on-ground works on and around
country. On-ground works activities include research, planning, capacity building and
information provision.
Capacity building
Raising the ability and understandings of all groups to be actively involved in planning
and delivery of outcomes.
Program proponents
People and or groups involved in the delivery of NRM outcomes.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 16
Aboriginal_Engagement_version_14.indd 16 19/10/2007 4:46:44 PM Cultural courtesy
Being respectful and respecting. This includes following social and cultural courtesies
where possible and appropriate. Appreciating the beliefs and cultural practices of
Aboriginal people in the region.
Stakeholders
Refers to people or groups who have a key interest in the process or processes
being discussed. In certain circumstances this term is considered inappropriate to
use and often offends when referring to Aboriginal groups. It is best to check with the
elders in the community which term they prefer.
Acronyms and initialisms
AARD Aboriginal Affairs and Reconciliation Division
ALT Aboriginal Lands Trust
AMLR Adelaide & Mount Lofty Ranges
DPC Department of the Premier and Cabinet
DWLBC Department of Water, Land and Biodiversity Conservation
FATSIL Federation of Aboriginal & Torres Strait Islanders Language
FNGG Four Nations NRM Governance Group
ILC Indigenous Lands Corporation
ILUA Indigenous Land User Agreements
INRM Integrated Natural Resources Management
MDB Murray-Darling Basin
NHT Natural Heritage Trust
PIRSA Primary Industries and Resources South Australia
RSSA Rural Solutions SA
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 17
Aboriginal_Engagement_version_14.indd 17 19/10/2007 4:46:46 PM KAURNA NATION
CONSULTATION & ENGAGEMENT PROTOCOLS
Victoria Square
© Rural Solutions SA 2007
0 12.5 25 50 75 100 Meters 1:1,750 ±
The kaurna shield represents a symbol of protection: four directions points north, south, east and west and the four markings represents the stages of life cycle.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 18
Aboriginal_Engagement_version_14.indd 18 19/10/2007 4:46:53 PM Acknowledgements
We recognise the involvement of the following Kaurna Nation members in the
development of The Kaurna Nation’s section:
Lynette Crocker Mt Lofty NRM Board & Kaurna Elder
Joe Mitchell Elders for men’s business
Jeffrey Newchurch Anya Lacouni Jacune Kaurna woman
Merle Simpson Aaron Crocker Youth representatives and proxies
Rebecca Simpson
We also take this opportunity to thank the broader Kaurna community, who have taken
the time to read this document and make comment throughout its development.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 19
Aboriginal_Engagement_version_14.indd 19 19/10/2007 4:46:57 PM Introduction
This section has been developed by the Kaurna NRM Steering Group on behalf of
the Adelaide and Mount Lofty Ranges Natural Resources Management Board, and is
endorsed by the Kaurna Nation representatives for consultation on NRM. The following
protocols identify key principles and reflect cultural values of the Kaurna Nation for
consultation. This section complements and supports information compiled in the
following Kaurna Nation tools of knowledge section.
The Kaurna Nations people believe these protocols are an important step in fostering
relationships that develop respect and appreciation in Kaurna country. Through this
process the Kaurna Nations people ask you to understand, respect, appreciate and
support the sustaining of their equial rights to enjoyment and wellbeing.
Kaurna Nations people believe that these protocols will provide opportunities to develop
partnerships that will add value to investment in the environment and the communities
in the region. Utilising the processes mapped out in this document will ensure
communication with Kaurna Nations people is effective and culturally appropriate. This
will help to build mutual relationships, so that program proponents and the Kaurna
Nation can work together to identify investment opportunities that meet environmental
targets, and add value socially and economically to all in the region.
The following is not a legally binding document. It is a commonsense practical guide
to engage Kaurna Nations people in NRM. It provides an understanding of a set
of principles and practical procedures that will produce beneficial outcomes for all
parties.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 20
Aboriginal_Engagement_version_14.indd 20 19/10/2007 4:46:59 PM Protocol objectives
• Define a process to identify and engage the Kaurna people, who are
representatives of their Native Title claim country in the Adelaide and
Mt Lofty Ranges NRM region.
• Develop partnerships with the Kaurna people in NRM in the Adelaide
and Mount Lofty Ranges Region that ensure:
Inclusive communication
Respect
Equity, fairness and just outcomes
Sustainability
Long lasting and beneficial results for all parties
• Improve the consultation and engagement practices between NRM Program
proponents (including government agencies), and the Kaurna people.
• Raise awareness and promote recognition and respect of spiritual and cultural
beliefs.
• Establish, encourage and maintain greater communication initiatives and
ventures with Kaurna communities.
• Provide greater opportunities in the development of capacity building of all
Kaurna communities.
• Develop and promote strategies that encourage open communication and
participation when engaging with Kaurna people.
• Raise awareness and promote cultural awareness training programs that
outline Australia’s past, present and future.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 21
Aboriginal_Engagement_version_14.indd 21 19/10/2007 4:47:00 PM Statement of acknowledgement & welcome to country
An appropriate person such as a recognised Kaurna elder within the local area should
conduct a welcome to country as a courtesy and acknowledgement of the Kaurna
people.
The Kaurna community recommends that meetings held in Kaurna country should
consider using the recommended statement of acknowledgement (outlined below),
at the start of each official meeting, as a sign of respect and acknowledgement to the
Kaurna people.
To obtain a list of Kaurna people to conduct a “welcome to country” for the Kaurna
Nation, contact
Coolamon NRM Ltd
1 Susan Street, Hindmarsh, SA, 5007
PO Box 595, Hindmarsh SA 5007
Tel 08 8340 8188
Fax 08 8340 9098
Recommended statement of acknowledgement
Ninna Marni (A Kaurna word for ‘Hello, how are you?’)
We would like to acknowledge that this land we meet on today is the traditional land of the
Kaurna people and that we respect their spiritual relationship with their country. We also
acknowledge the Kaurna people as the custodians of the Adelaide region and that their
cultural and heritage beliefs are still as important to the living Kaurna people today.
Welcome to country (for use outside Kaurna land)
We acknowledge and respect the traditional custodians whose ancestral lands we are
meeting upon here today. We acknowledge the deep feelings of attachment and relationship
of Aboriginal people to country. We also pay respects to the cultural authority of Aboriginal
people visiting/attending from other areas of South Australia/Australia present here.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 22
Aboriginal_Engagement_version_14.indd 22 19/10/2007 4:47:02 PM Cultural courtesy protocols
The Kaurna people through their nominated representatives have identified and
endorsed a range of principles they believe will provide an effective process for
consultation, negotiation and communication on NRM issues. The following principles
will assist all who embrace them in engaging with the Kaurna people
They help to provide an understanding of the core values that the Kaurna people
recommend. To that end the Kaurna people have identified a pathway to enable an
effective journey for NRM program proponents and the Kaurna community.
In embracing these protocols you are reminded to recognise the diversity of the
Kaurna, Northern, Central and Southern people and that they have differences of world
views, lifestyles and customary laws specific to their area of country and coast.
1. Respect
The rights of Kaurna people to determine, own and control their culture should be
respected and acknowledged. Our customary rights should be recognised, protected
and maintained.
This includes respect for:
• The Kaurna people special and significant spiritual connection to country. • The Kaurna Nation’s customary lores, practices and local knowledge. • The Kaurna Nations inherent rights of ownership of significant sites, places and objects. • Reciprocity / white man’s law / Aboriginal lore. • Observing agreed meeting protocols. • Recognition of the past, the present and the future of Kaurna culture and people. • Respect the Kaurna people by asking permission before taking photos. • The honesty and goodwill in providing the information within this document for the success of all people within the region.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 23
Aboriginal_Engagement_version_14.indd 23 19/10/2007 4:47:04 PM 2. Involvement
Tappa Iri Business Centre should be the first point of contact for consultations
and all forms of negotiations. The Kaurna people should be consulted on the
ways in which their land, spiritual and cultural heritage, knowledge, beliefs, customs,
true histories, community, interviews, lives and families are represented and used. It is
recommended that the intent of any visit, consultation or negotiation is formulated from
the outset to ensure ongoing communication and good relationship building occurs.
3. Timing
It is important to recognise that engaging the Kaurna community will take time, and
that sufficient time for proposals will be required for consideration by the appropriate
Kaurna people. This time will vary from case to case. Kaurna people should be involved
at the planning stage through to the implementation and ongoing management of the
country.
4. Appropriate resources
Participation of Kaurna people will require appropriate, fair and equitable resources
to achieve outcomes. Proponents are advised to consider resources to the Kaurna
Business and Heritage Centre for services rendered with NRM projects.
Resources may include:
• fair and equitable funding • meeting organisation expenses • administrative support and infrastructure • capacity building • catering and refreshments taking into account that many Kaurna people are diabetic • transport to and from meetings • funding for legal options and new arrangement processes • technical and executive support for on going relationships
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 24
Aboriginal_Engagement_version_14.indd 24 19/10/2007 4:47:05 PM 5. Cross boundary consultation
Where projects or issues being addressed overlap or are on other Nation boundaries,
a ten kilometre cross boundary consultation overlap on either side should be
conducted. It needs to be accepted that a traditional owner will only comment
on significant sites, places, objects and associations within their traditional home
lands and country. It is important to highlight that they are not able to comment on
someone else’s country. It is likely that all interested traditional owners may wish to
meet and discuss shared cultural responsibility and expectations required from NRM
proponents and projects requirements.
(The appropriate Kaurna people will need to discuss with neighbouring Nations
to determine the right outcome for NRM projects located within a shared zone or
boundary).
6. Acknowledge elders
The term ‘elders’ does not always mean men or women over fifty or sixty years of
age. A relatively young man or woman may be considered an elder because of their
highly respected position in the community. They may possess specific skills and
knowledge in an area, which endorses their position.
Clarification of Kaurna identity is determined by the Apical Ancestor Genealogies
of the Kaurna Nation. This also has implications for men and women’s business in
Kaurna Country.
7. Understand the importance of attending funerals
Aboriginal people will travel long distances to attend funerals. The importance
of paying respect to a deceased Aboriginal person will always take precedence
over other commitments. The period of grieving may precede and follow the
funeral, acknowledging customary lore about ‘sorry times’ or ‘business’. Please
respect the Kaurna people by asking permission before using photos of individuals
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 25
Aboriginal_Engagement_version_14.indd 25 19/10/2007 4:47:07 PM or country. Respect the Kaurna people by not naming the deceased. It is inappropriate
to name or show photographic images of persons unless agreed to by relevant family
members.
8. Establish a common purpose
Kaurna people understand the need to establish a common purpose or shared vision
with whole of government, other agencies and community groups concerning the
management of natural resources. It is important for program proponents to establish
a common purpose from the outset for any proposed project.
9. Acknowledge Kaurna intellectual property rights
It is essential that the cultural and intellectual property rights of Kaurna people are
acknowledged, respected, recognised and protected in a fair, just and equitable
approach. Approval by Kaurna people must be given on the use and representation of
their cultural, heritage, language and intellectual property and copyrights.
The term ‘Aboriginal cultural and intellectual property’ is a general term, which includes
all aspects of the cultural products and expressions of Aboriginal people, as well as
their intangible cultural knowledge. Aboriginal cultural and intellectual property means
the totality of the cultural heritage of Aboriginal people including, without limitation,
their intangible heritage (such as songs, dances, artwork, stories, ecological and
cultural knowledge), and cultural property, which includes Aboriginal human remains,
artefacts, and any other tangible cultural objects.
10. Maintain confidentiality
Confidentiality and privacy are significant issues with Kaurna people. The purpose
for which information is obtained should be negotiated and agreed. Information that
is ‘women’s business’ or ‘men’s business’ should be acknowledged as such and not
recorded or stored in such a way that is likely to been seen as disrespectful or culturally
inappropriate. Nation representatives will advise on use of the information.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 26
Aboriginal_Engagement_version_14.indd 26 19/10/2007 4:47:09 PM 11. Engagement guidelines
1. Contact the Tappa Iri Business & Heritage Centre where you will be directed to the appropriate Kaurna representatives (see page 53 for details). 2. Take time to sit down and have a yarn with the appropriate people and/or their representatives. 3. Establish relationships before discussing and agreeing on outcomes. 4. Acknowledge the need for meeting deadlines while understanding that the Kaurna community processes may take time. 5. Understand the resource capacity and capability of the community i.e. skills, knowledge, infrastructure. 6. Protocols should be reinforced by formal written agreements. 7. It is recommended that people discussing NRM issues use clear and concise language, and do not use acronyms and technical jargon. 8. Acknowledge the decision making process that Kaurna people apply. 9. Be aware that NRM is only one element of the community. 10. Be flexible in service delivery and outcomes to meet the aims and objectives of the community. 11. Maintain the relationship, provide feedback, seek support and ensure communication is consistent and constant/ongoing. 12. When requesting a whole of community meeting it is recommended that it is held on weekends as many Kaurna people have work commitments during the week. 13. Listen to feedback and ideas. 14. Continue to maintain relationships.
More can be achieved working together than by any one group or individual.
The letters patent of 1836 demonstrated the respect emphasised in this
document. King William IV acknowledged the Aboriginal people of South
Australia and their rights to live and prosper in their country alongside the
colonisers. The Kaurna people seek to remedy the injustice and destruction
caused since the reading of the letters patent at the Old Gum Tree, Holdfast
Bay during the foundation speech of South Australia.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 27
Aboriginal_Engagement_version_14.indd 27 19/10/2007 4:47:11 PM Kaurna Nation
Tools of Knowledge
Ninna Marntiendi Kaurna Yerta Welcome to the Land of the Red Kangaroo Dreaming Tandanya
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 28
Aboriginal_Engagement_version_14.indd 28 19/10/2007 4:47:13 PM The purpose of this section
The Kaurna Nation, tools of knowledge section, is an ever growing resource to support
the Aboriginal consultation and engagement protocols document. This section provides
basic background information on Kaurna culture to those wanting to work with all
Kaurna people.
The goal is to build the capacity of the people and the Kaurna Nation in a collaborative
and strategic approach to achieve multiple outcomes that engender responsibility,
accountability, respect, and sustainability within the Kaurna Nation while participating
with NRM agencies and other departmental groups.
‘Everyone in the Kaurna Nation is working towards a common and agreed goal’, to
• work collaboratively with other agencies and groups.
• monitor and evaluate the condition of the State of SA’s natural resources and the
effectiveness of the Act, State NRM Plan and NRM policies.
• Keep under review the extent to which regional NRM plans, policies and practices
adopted or applied by NRM authorities are consistent with the State NRM plan.
• Promote integrated NRM across governments and industry.
‘Planning together, working together and achieving together’
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 29
Aboriginal_Engagement_version_14.indd 29 19/10/2007 4:47:15 PM Aims and objectives
• to develop a strategic and focused vision for the Kaurna Nation based on shared
responsibilities, principles and aspirations.
• to develop a whole of Kaurna Nation approach to moving forward in a progressive
and cohesive manner in partnership with local government and councils, state
and federal governments, private enterprise and other stakeholders.
• to protect cultural heritage, sites, objects and values, recognising their true
value and meaning to the Kaurna people and the people of South Australia.
• to encourage leadership within the Kaurna Nation and provide a framework for
shared responsibilities and strategic and operational future planning.
• to develop economic opportunities for Kaurna people
The Kaurna Nation is striving to proactively engage government and other stakeholders
in realistic, positive and collaborative partnerships with mutual benefits and outcomes.
In order to move forward the Kaurna Nation has recognised the need to address its
issues, and advance to establishing a structural and strategic approach to work in the
system of social capital and governmental change in South Australia today, and into
its preferred future.
To work in such partnerships the Kaurna Nation recognises the need to adopt
principles and codes of operation that are recognisable and considerate of
mainstream requirements.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 30
Aboriginal_Engagement_version_14.indd 30 19/10/2007 4:47:17 PM The tools of knowledge included in this section incorporates historical and current
information that will have the following expected outcomes:
• a unified approach which incorporates the view and aspirations of the Kaurna
Nation.
• strategic partnerships with governments and agencies in a collaborative and
progressive manner, encompassing issues such as reconciliation, economic
opportunities, health education, social justice and environmental paradigms.
• positive cultural and economic development.
• development of stronger relationships with multiple stakeholders.
• Nation building with Kaurna people based on realistic aspirations.
• strategic and holistic operational structures.
• realistic targets and opportunities.
• short term / long term planning.
• sustainable business and economic growth.
• protection of culture, heritage, and the integrated natural environment.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 31
Aboriginal_Engagement_version_14.indd 31 19/10/2007 4:47:18 PM Vision
The following summarises the Kaurna Nation’s vision for its lands, water,
biodiversity and culture:
• to be acknowledged and respected by everyone.
• lands and waters protected from pollution and from other damaging impacts,
with past damage rehabilitated and natural environments restored.
• healthy waters and lands = healthy people.
• much more land and water under the direct control and management of its
Indigenous traditional owners.
• cross-cultural awareness about lands and waters, and the cultural significance of
lands, sea and waterways restored.
• cultural management practices for the care of lands and waters to be respected
by everyone and practiced.
• good understanding and partnership relationships with nonindigenous people and
governments.
• a strong network of Indigenous land holders working and supporting each other.
• increased resources for Indigenous people for the ongoing management and
repair of their lands and waters.
• community members, especially young people, who are well trained in
environmental care and natural resources, and who understand Indigenous
and nonindigenous knowledge about natural resources, and who have real
opportunities for real jobs and good careers.
• a strong role for Indigenous people in decisions about all land and water
management, and in monitoring and enforcing sustainable use of land, water and
biodiversity (including employment in roles such as these).
• security for our grandchildren and future generations.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 32
Aboriginal_Engagement_version_14.indd 32 19/10/2007 4:47:20 PM Introduction
Many thousands of years ago the Kaurna Nation established itself in a very clearly
defined area of land. The land is from Cape Jervis to Pt Wakefield along the
eastern shore of St Vincent Gulf and inland to near Crystal Brook, Snowtown, Blyth,
Hoyleton, Hamley Bridge, Clarendon, Gawler, and Myponga: from the east side of the
Hummock Range of Red Hill where northern groups were sometimes known as the
Nantuwara, the name of person (Kangaroo speaking man).
Inland the Jultiwira or stringy bark forest of the Mount Lofty Ranges marked its
boundary. Kaurna territory is about 7,200 sqkm and had a population of 650 in the
South Australian Register of 30 January 1842. Ivaritji, the last woman survivor, who
died in 1931, provided much to our scant knowledge of the Kaurna people. A southern
group at Rapid Bay spoke a slight dialect. Tunkalilla Beach 20km east of Cape Jervis
was given as the actual keinari or boundary with the Ngarrindjeri. Kaurna country is an
area of many different environments forming three broad regions.
• The northern region is an area of wide plains and low hills covered with low
scrub. A few rivers crossed the plains and there were occasional lakes. The
coast was lined with mud flats and mangroves.
• The central area, the Adelaide plains proper, was a fairly narrow plain, bounded
on the coastal edge by high sand dunes and backed by the steep slopes of the
Mount Lofty Ranges. Many creeks and rivers ran off the ranges, which fed into
the extensive marshes that run behind the coastal sand dunes. The plain was
covered with tall grasses, eucalypts and other larger gum trees, occasionally
growing in dense forest. The slopes of the ranges were covered in stringybark.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 33
Aboriginal_Engagement_version_14.indd 33 19/10/2007 4:47:22 PM • The Southern vales was an elevated area that formed the cliffs on the coasts.
Large rivers such as the Torrens, Sturt, and Onkaparinga crossed the vales. The
vegetation was mixed with mainly grass and low scrub, with occasional stands
of tall timber.
Each of these environments were, and still are, associated with a distinct group of
Kaurna people. These groups numbered about three hundred each. Each comprised
of smaller family clan groups, of twenty to thirty people. These little groups travelled
mainly within their own area, often joining others, and sometimes breaking up into even
smaller groups.
In 1836 European settlers arrived. Twenty years later Kaurna society was
destroyed and most of the people were dead. The few survivors were scattered in
various centres throughout the state. Among the Aboriginal community of South
Australia today there are still people who can claim a link with these proud people, the
first inhabitants of Adelaide.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 34
Aboriginal_Engagement_version_14.indd 34 19/10/2007 4:47:26 PM In a historical context
Aboriginal Nations and the traditional custodians occupied the whole of the
Australian continent prior to the arrival of the european early settlers. Settlement
affected the groups in different ways with varying losses of traditional knowledge.
However the groups still retain strong ties with their country and culture. People of
Aboriginal origin comprise less than 2% of the regional population (ABS 2001). There
are many sites of Aboriginal cultural significance in the region. These sites, recorded
and unrecorded, are protected with a blanket protection under the Aboriginal Heritage
Act 1988 and the Native Title Act 1993. Kaurna claim has interests in culturally
significant sites that occur in the region.
The Kaurna people lived in this region for many thousands of years as independent
groups within their own lands, but who came together for trade, social, ceremonial
and religious reasons.
They were united by one basic language. Their movements were in rhythm with the six
seasonal changes based on religious and ceremonial events as well as climate and
food supply. The Kaurna people seem to have moved between the coast in summer
months, for coastal berries and various sea life, including turtles. They moved into
the foothills in the colder weather for the better resources for shelter and the greater
abundance of firewood. The inland areas also contained more mammals to hunt,
and treks and swamps contained fish and other water life. They had well-established
travelling tracks, which were taken over by Europeans, and now are reflected in some
road routes.
They undertook periodic burning, which drove out game for hunting. There are reports
from the time of the first European settlers of sightings of fires burning in the hills
near Adelaide. They also encouraged the growing of certain kinds of edible
plants such as yam daisies, thistles and cresses, as well as increasing the kind
of plants eaten by hunted animals.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 35
Aboriginal_Engagement_version_14.indd 35 19/10/2007 4:47:27 PM The basic family unit was 10-18 people, each family having a well-defined home
territory called the ‘pangkarra’ that was able to support the family in normal seasons.
Families were grouped to form local groups. All the members of family groups were
able to travel the wider territory, called the ‘Yerta’.
Usually 6-8 adjoining family groups shared the use of the Yerta (land). Within the area
recognised as that of the Kaurna people there was quite a number of Yerta-based
groups.
The Kaurna were dignified and gentle people who lived lightly off the land. Older people
gave leadership within family groups and every person was valued in this society. All
things were shared as needed. They built a rich culture of song, dance, art and craft,
stories and songlines. The Kaurna people were pushed out of Adelaide when the city
was developed.
Today, descendants of the Kaurna live north, central and south across the metropolitan
area of Adelaide, in the communities of Point Pearce on the Yorke Peninsula, and
Raukkan or Point McLeay near the River Murray Mouth.
waraparinga site, marion
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 36
Aboriginal_Engagement_version_14.indd 36 19/10/2007 4:47:31 PM Kaurna Yerta (land): our story
The framework rights have been developed in conjunction with the Kaurna heritage
groups and the Kaurna Yerta Native Title management committee to affirm the inherent
rights of the Kaurna Nation and to secure recognition of its rights to freely express and
enjoy its inherent rights. The Kaurna Nation’s claim has been brought about on behalf
of the Kaurna people for the purposes of the native title claim.
The Kaurna were united by one basic language, and their dreaming sites were orally
passed down to one and other, including the origins of creation and the eight Apical
Ancestors - the following are the recognised descendants:
• Kudnarto
• Father of Charlotte
• Father of King Rodney
• Mother of Alice Miller
• Rathoola
• Mother of Sarah Taikarabbie
• Nancy Mitchell
• Nellie Raminyemmerin
‘Descendants’ means:
1 Biological descendants
2 Kaurna people raised as children and as part of the family of the biological
descendants and their descendants.
Kaurna elders have handed down genealogies and birth rights that link each Apical
Ancestor to their own area of country and the dreamtime sites of Tandanya, Tjilbruke,
Urrabilla, Black Swan and Dolphin dreaming, Warriparinga is Emu dreaming and
Wirrina. The living descendants have responsibility to take care of these areas of
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 37
Aboriginal_Engagement_version_14.indd 37 19/10/2007 4:47:33 PM significant Yerta (land) areas of Land, North, Central, and South. The Kaurna
people believe the care of this country has to be a responsibility shared by all, by
protection and conservation of cultural heritage, and environmental management
plans, with whole of government groups that have responsibility and advocate
and give a service delivery to traditional owners and custodians.
The Kaurna Nation had very close ties with the Narungga Nation which lived on Yorke
Peninsula. Its language was very similar to Kaurna and they had similar beliefs and
customs. The Kaurna were less closely tied with the Permangk people who lived in
the hills and vales behind the Mount Lofty Ranges, and the Ngarrindjeri who lived near
Encounter Bay.
They both had different languages and beliefs to the Kaurna. The three groups of
people lived together usually in a peaceful co-existence, occasionally trading goods
across the recognised borders and boundaries. At times there were small disputes
about minor things. These three groups gave each other permission to hunt across
the shared boundaries of Kaurna country.
Crossing the Kaurna country are hundreds of invisible roads. These are the trade
routes taken by the Ancestors in the Dreaming. Along these routes are special places
marked by natural features and land formations. Here important events happened and
are reflected in the dreaming songlines and the stories of oral histories of the land,
rivers, waterways and seascapes. All were important to the Kaurna, some much more
that others. Only a few of these places are still known to us, some shown in maps
that have been registered at AARD on its site cards system. There are many sites of
significance that still have not been registered.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 38
Aboriginal_Engagement_version_14.indd 38 19/10/2007 4:47:34 PM Dreamtime beliefs
The Kaurna people believe in the dreamtime, to them it means all that is known and all
that is understood, and is central to their very existence. It determines values, beliefs,
and the relationship to every living creature and every feature of the landscape. The
dreaming can be positive or negative in Aboriginal values.
The dreaming also tells the stories of journeys and deeds of the Creation Ancestors,
who made the trees, rocks, waterholes, rivers, mountains, stars, as well as animals
and plants.
In the Kaurna Nation there are many creation stories which link NRM to Kaurna culture
places and space. One better known dreamtime story is the Tjilbruke story. It is 35,000
years old and the seven sites it refers to still exist. Tjilbruke is very close to Adelaide
and offers an educational and cultural experience that is unique and significant. This
story reflects on the creation of theGlossy Ibis and the creation of fresh water springs,
covering a large distance along the coast of St Vincent’s Gulf.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 39
Aboriginal_Engagement_version_14.indd 39 19/10/2007 4:47:37 PM Tjilbruke (meaning ‘Hidden Fire’) ancestral story
Tjilbruke is one of the many ancestral stories follow the tracks to Witawali or Sellicks Beach, where associated with the Kaurna people of the Adelaide they turned inland. He then lost the tracks. Judging Plains. His tracks begin at Warriparinga on that the bird had traveled south-east he traveled the Sturt River where he picked up the body of his down Jaladula or Hindmarsh Valley to Latang, near nephew and carried it down the south coast, from Victor Harbor. On arriving there at Victor Harbor Kingston Park to Cape Jarvis. A series of fresh water he noticed the tracks were lost so doubled back and springs were formed as he stopped and cried along the found new tracks. coast of St Vincent’s Gulf. He journeyed also around the Adelaide Hills avoiding the Great Ancestor Nganno The original hunters had eaten a female emu killed of the Mount Lofty Ranges and Summit. by Kulultuwi and were returning to the Putpunga land. Kulultuwi then noticed the fresh tracks of the
Ngurunderi: Great Ancestor born Ancestor Great Ngurunderi: at Watiranengul (Mt Hatfield) Tjilbruke and the Putpunga local southern groups of male emu and followed it with the others and killed Kaurna people lived near Wirrina and Rapid Bay. it. Once killing the emu they prepared the earth oven His other tribal ancestors came down the River for cooking.
Kulultuwi: Nephew to Tjilbruke Murray with the Great Ancestor Ngurunderi. The Murray Cod - Ngurunderi was born at Watiranengul As the emu was being prepared Tjilbruke arrived. He near Mt Hatfield. was rightly disturbed to find that his emu had been killed by another - once a person had located an Tandanya, the Red Kangaroo Dreaming of the Central animal the cultural code was that no one else hunted Kaurna Local Group of Adelaide Plains, had as one of it. He asked Kulultuwi his nephew about this and their totems Kari or emu, and never hunted the bird Kulultuwi apologised, saying that he didn’t know. but gathered its eggs. Tjilbruke who was a well respected and great man Putpunga people from Rapid Bay decided to go Emu forgave Kulultuwi and departed. Kulultuwi started hunting to the north. There were three nephews of the cooking where he poured water into the oven Tjilbruke, Kulultuwi and two half brothers, Jurauwi pit to make steam. He cut of the head to see if it was and Tetjawi. Their mother was from the Jatabiling cooked and was blinded by a sudden burst of steam local group which was between Brighton and Outer from the beak. Tjilbruke-Ibis: Ancestral being meaning “Hidden Fire” Harbour. It was planned that they would go hunting on the land of the Jatabiling people who bordered the Kulultuwi’s half brothers Tetjawi and Jurauwi rushed Tandanya Land. in and mortally speared him. They could justify the Tulukudank: Kingston Park murder by saying that Kulultuwi, in killing his uncle’s emu had broken the law. They took the meat to the Jatabiling people. Jurawi: Half brother to Kulultuwi The Jatabiling people took Kulultuwi’s body to Warrpari or the Sturt Creek and began drying it in smoke. The story from Tetjawi and Jurauwi was that Kulultuwi in fear of his uncle had left on a hunt. Tjilbruke heard this and spoke to his neighbours the Witjarlung local group who lived between Carrickalinga and Sellicks Hill. They knew the truth but misled Tjilbruke, so he went searching for his nephew to assure himself. He first searched at Lonkowar or Rosetta Head, Victor Harbor but found nothing. He continued searching and arrived at the place he had last seen his nephew. Tetjawi: Half brother to Kulultuwi There he found evidence of his nephew Kulultuwi’s
Putpunga: Rapid Bay people KARI: EMU death.
Tjilbruke did not wish to take part in the group hunt so Justice had to be done and with his only good spear he moved as far as Wituwatank or Brighton and back he set off to Tawarangal or Port Elliott where he was to Tulukudank or Kingston Park. In the meantime the able to get more spears from the Tanganek and others hunters had found eight emus and were trying to drive from the Coorong region. With his spears he traveled them to Muldang or the Outer Harbour peninsula, a north just inside the border of the Permangk local natural trap. Tjilbruke decided to track the fresh people of the Eastern side of Adelaide Hills. Moving tracks of a male emu heading south. from Wiljauar near Strathalbyn to Kalia (Gawler) he circled back quietly moving along the coast to He had decided to hunt this bird but stopped to net Wiotawatank (Brighton) There he came across the some Kurari or beaked salmon. He then continued to Jatabiling people. Kareledum: Hallett Cove Witjarlun: Neighbours to the Rapid Bay people who people Bay Rapid the to Neighbours Witjarlun: lived between Carrickalinga and Sellicks Hill Tandanja: Adelaide region people
Aboriginal_Engagement_version_14.indd 40 19/10/2007 4:47:41 PM Permangk: People of the Adelaide Hills eastern side Tjilbruke (meaning ‘Hidden Fire’) ancestral story and Outer Harbour region Jatabiling:
Tjilbruke is one of the many ancestral stories follow the tracks to Witawali or Sellicks Beach, where Jurawi and Tetjawi told lies, trying to associated with the Kaurna people of the Adelaide they turned inland. He then lost the tracks. Judging blame the Permangk for Kulultuwi’s Plains. His tracks begin at Warriparinga on that the bird had traveled south-east he traveled death. Tjilbruke played along with the Sturt River where he picked up the body of his down Jaladula or Hindmarsh Valley to Latang, near the lies. The next day they went to Brighton the of people Local nephew and carried it down the south coast, from Victor Harbor. On arriving there at Victor Harbor Warrpari, now known as Warriparinga, Kingston Park to Cape Jarvis. A series of fresh water he noticed the tracks were lost so doubled back and where the body was being preserved springs were formed as he stopped and cried along the found new tracks. by smoking. coast of St Vincent’s Gulf. He journeyed also around the At night the Jatabiling people slept in Adelaide Hills avoiding the Great Ancestor Nganno The original hunters had eaten a female emu killed a big Taldamari (hut). While sleeping of the Mount Lofty Ranges and Summit. by Kulultuwi and were returning to the Putpunga land. Kulultuwi then noticed the fresh tracks of the Tjilbruke placed grass around the Tjilbruke and the Putpunga local southern groups of male emu and followed it with the others and killed Taldanari and set light to it. Kaurna people lived near Wirrina and Rapid Bay. it. Once killing the emu they prepared the earth oven He made fire by striking a piece of His other tribal ancestors came down the River for cooking. Tainbaran: Port Noarlunga Paldari (flintstone) onto Baruke (iron Murray with the Great Ancestor Ngurunderi. The pyrites), the spark igniting Morthi Murray Cod - Ngurunderi was born at Watiranengul As the emu was being prepared Tjilbruke arrived. He (powdered bark of the stringy bark near Mt Hatfield. was rightly disturbed to find that his emu had been killed by another - once a person had located an tree). As the fire was soon burning Tandanya, the Red Kangaroo Dreaming of the Central animal the cultural code was that no one else hunted furiously, Jurawi came running out and Kaurna Local Group of Adelaide Plains, had as one of it. He asked Kulultuwi his nephew about this and received a spear. The same fate awaited their totems Kari or emu, and never hunted the bird Kulultuwi apologised, saying that he didn’t know. Tetjawi. but gathered its eggs. Tjilbruke who was a well respected and great man Tjilbruke took his nephew’s body to Putpunga people from Rapid Bay decided to go Emu forgave Kulultuwi and departed. Kulultuwi started Tulukudank, a spring of fresh water Tulukudank: Fresh water spring on the beach of Kingston hunting to the north. There were three nephews of the cooking where he poured water into the oven on the beach of Kingston Park. It was Jaladula: Hindmarsh Valley Tjilbruke, Kulultuwi and two half brothers, Jurauwi pit to make steam. He cut of the head to see if it was there where he completed the drying and Tetjawi. Their mother was from the Jatabiling cooked and was blinded by a sudden burst of steam and later wrapped Kulultuwi’s dried
local group which was between Brighton and Outer from the beak. remains and headed south along the Wituwatank: Brighton Harbour. It was planned that they would go hunting coast. At Kareledum (Hallett Cove) he on the land of the Jatabiling people who bordered the Kulultuwi’s half brothers Tetjawi and Jurauwi rushed rested and, thinking of his nephew he Tandanya Land. in and mortally speared him. They could justify the burst into tears, forming a fresh water emerging from the rocks whereupon he transformed Muldang: Outer Harbour peninsula murder by saying that Kulultuwi, in killing his uncle’s spring. He then continued his journey to Tainbaran himself into an ibis. His body became a rocky outcrop emu had broken the law. They took the meat to the (Port Noarlunga) where he cried again, creating at Barukungga, which became a source of iron pyrites Jatabiling people. another spring. Moving along the Potartan (Red used by the Kaurna for fire-making. Ochre Cove) he stopped and cried once more, creating The Jatabiling people took Kulultuwi’s body to Springs connected with the Tjilbruke dreamtime another spring. The same happened at Ruwarun (Port Warrpari or the Sturt Creek and began drying it legend are known from Kingston Park, Port Noarlunga, Willunga), where he cried on the beach when the tide in smoke. The story from Tetjawi and Jurauwi was Red Ochre Cove, Port Willunga, Sellicks Beach and was out. that Kulultuwi in fear of his uncle had left on a hunt. Carrickalinga. The connection of the springs and the Tjilbruke heard this and spoke to his neighbours At each of these locations his tears formed springs Tjilbruke story served traditional Aboriginal people the Witjarlung local group who lived between which were later used as water sources by the as a cogent reminder of the importance of the rare Carrickalinga and Sellicks Hill. They knew the truth Aborigines who lived in the area. After reaching water sources along this section of the coast and the but misled Tjilbruke, so he went searching for his Cape Jervis, Tjilbruke turned northward and left inter-relationship between the dreamtime and the nephew to assure himself. the body in a cave along the coast. The legend then present. He first searched at Lonkowar or Rosetta Head, Victor states that Tjilbruke traveled far underground before Harbor but found nothing. He continued searching and arrived at the place he had last seen his nephew. Tanganek: People of Port Elliott
There he found evidence of his nephew Kulultuwi’s Potartan: Red Ochre Cove death.
Tjilbruke did not wish to take part in the group hunt so Justice had to be done and with his only good spear he moved as far as Wituwatank or Brighton and back he set off to Tawarangal or Port Elliott where he was to Tulukudank or Kingston Park. In the meantime the able to get more spears from the Tanganek and others hunters had found eight emus and were trying to drive from the Coorong region. With his spears he traveled Witawali: Sellicks Beach them to Muldang or the Outer Harbour peninsula, a north just inside the border of the Permangk local natural trap. Tjilbruke decided to track the fresh people of the Eastern side of Adelaide Hills. Moving tracks of a male emu heading south. from Wiljauar near Strathalbyn to Kalia (Gawler) he circled back quietly moving along the coast to He had decided to hunt this bird but stopped to net Wiotawatank (Brighton) There he came across the some Kurari or beaked salmon. He then continued to Jatabiling people.
Aboriginal_Engagement_version_14.indd 41 19/10/2007 4:47:45 PM Culture
The Kaurna culture and lifestyle was a very rich one. There was an abundance of
native birds, fish and animals to eat. Like most tribes, the men hunted the big game,
while the women looked after the children, wove mats and dug for edible plants and
roots.
The lifestyle was a very relaxed one, moving between summer and winter camps. The
abundance and variety of food meant that people of some areas could remain at their
campsites for up to six months.
Habitation during the winter months was in very substantial dwellings, consisting
of close set logs, made water proof with grass and clay. Some of these dwellings
housed more than one family. However, there were lots of movements during summer
due to the mild sunny weather.
The overall structure of the tribe consisted mainly of Family Clans, who wandered
together across the land, within their boundaries.
Artifacts
Kaurna People were excellent producers of artifacts and art, which differed somewhat
from other tribes. For example, the use of white ochre to paint to decorate their
artifacts was very prominent. The men usually carried two spears, one short and the
other long. They also had clubs that they used for throwing.
The ceremonial and religious life of the Kaurna people produced spectacular art forms.
These included ground and body painting, as well as rock and cave painting.
Dreamtime – Lore & Political Systems
There is a direct relationship between the dreamtime and the Kaurna people’s lore, as
well as the political system. When talking about the lores one must realise that all lores
were intended for the basic survival of the tribe and the well being of each family clan.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 42
Aboriginal_Engagement_version_14.indd 42 19/10/2007 4:47:47 PM The Kaurna people believe that the ancestral being Tarratarro (a species of lizard) was
responsible for dividing people into the two sexes. For instance, the Tjilbruke dreaming
has a definite impact on the lore of marriage. There is not much known about the Kaurna
kinship system or marriage arrangements. We know that a majority of the larger tribes
divided themselves into (moieties) halves; their names were Kararu and Matheri. No
one could marry a person from the same moiety. This lore was established by the
ancestral beings of the dreaming, and was not to be broken without severe punishment.
Other lores ensured that no one married any closer than third cousins. All men were
not allowed to marry until about the age of twenty five and had gone through the rites
and tests of manhood, which was also governed by the dreamtime and tribal lore.
The dreamtime also set lores down for any tribe which wanted to enter another tribe’s
boundary. Whatever the reason was (tracking or hunting etc) there was a system to
follow and if not followed, punishment ensued. This lore was political in the sense
that negotiations had to be met with other tribes, to allow this activity to happen and
also entry into other boundaries.
Trading systems
Kaurna material culture was based mainly on skins, nets, spinning and weaving and not
a great deal on wooden instruments. Implements had important cultural significance.
Their uses and who could use them were clearly defined by lore. It is important to
understand that the culture of any group is made up of social, spiritual, intellectual
and material components.
Materials that were abundant locally were traded for items from other areas that
were not so readily available. The trade followed widely known and definite routes,
which were exclusively used according to strict and commonly accepted lores.
This was to ensure the protection of the traders and the different regional and local
groups. Many of the trade routes followed the dreaming paths of ancestral beings.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 43
Aboriginal_Engagement_version_14.indd 43 19/10/2007 4:47:48 PM Each landmark passed, formed a part of both the sacred and nonsacred knowledge
that was shared between the different trading groups.
This knowledge was important because many of the journeys of major ancestral
beings, for example the Rainbow Serpents, pass through the lands of different
Aboriginal regional groups and form a common link between them. The Kaurna people
took part in the trade networks. Sometimes trading parties left their own regional
group territory and entered that of others. However trade implements were generally
passed from group to group.
Some of the items traded were:
• boomerangs, shield and light shafts for spears
• grinding stones from the Flinders Ranges
• mallee spears and flint from the Coorong
• polished stone axe heads from Victoria (limited)
• some ochre from the Flinders Ranges
• nets, skins, from the Adelaide and Coorong areas
Kaurna language
The Kaurna language is the original language of the Adelaide plains. It was probably
last spoken on a daily basis around the 1860s. Although speakers of the language
undoubtedly survived long after that date, they had few opportunities to speak the
language because of policies and practices that restricted the language and prohibited
its use in public.
Most of what we know of the Kaurna language comes from senior Kaurna men
Mullawirraburka, Kadlitpinna and others, who were recognised as leaders by the
colonists in the 1830s. Two German missionaries, Clamor Schurmann and Christian
Teichelmann, between 1838 and 1857, recorded the Kaurna language.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 44
Aboriginal_Engagement_version_14.indd 44 19/10/2007 4:47:50 PM A range of other observers recorded wordlists of varying lengths and quality, although
Teichelmann and Schurmann were the only ones to write a Kaurna grammar. All in all,
about 3,000 Kaurna words were recorded in historical sources. Some areas, such
as body parts or verbs related to speaking, were fairly well documented, but there
are many gaps. We would expect that there would have been at least 10,000 Kaurna
words. However, we are not restricted to these 3,000 recorded words, because quite
a lot is known about word formation processes in Kaurna. Therefore it is possible to
construct new words on the basis of these existing patterns. For more information on
the language see Amery, Rob (2000) Warrabarna Kaurna! Reclaiming an Australian
language.
Kaurna translations
No two languages ever have direct equivalents for all words in their vocabularies.
However, it is much easier to translate two closely related languages because their
semantic categories are much more closely aligned. It is thus reasonably easy to
translate from English to German or vice versa (or indeed from Pitjantjatjara to Walpiri).
However, it is not so easy to go from Kaurna to English or vice versa.
It is often reasonably easy to translate tangible entities such as body parts, artefacts,
and names of animals. as these often have direct equivalents. However, the
translation of abstract concepts in English are extremely difficult for two reasons. First
abstract notions in Aboriginal languages are based around very different metaphors
and conceptual notions than in English. Secondly, because European observers had
insufficient exposure or knowledge of the language, few Kaurna abstract nouns were
recorded. They simply did not have time to get that far into the language.
In order to translate from English to Kaurna, it is best to rewrite the passage first into
plain English and to think about the kinds of notions that are likely to have equivalent
notions in Kaurna. We might need to look at things in a different way, that is, find a
different way of expressing what we want to say. For instance, a translation of the
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 45
Aboriginal_Engagement_version_14.indd 45 19/10/2007 4:47:52 PM notion of ‘empty’ into Kaurna is expressed as bultuni ‘the appearance of the traces
or signs of a former existence’ (i.e. it focuses on evidence that the container once
contained a certain substance, such as tea or sugar, but most of it is now gone).
Similarly the verb ‘to boil’ is expressed as ‘tadli budna budnai’ meaning ‘the spit has
arrived’. ‘Disobedient’ is expressed as ‘yurretinna’ meaning ‘without ears’.
Significance of Ochre Cove
Ochre Cove is between Moana and Port Willunga. It is a man’s area, being
for the purposes of ceremony and trade for the Kaurna people. The ochre is very
important in that it was used for trading purposes, thereby sustaining some of the
tribe’s needs. Women and young children were forbidden to go to Ochre Cove. Only
the boys and men were allowed, the boys as part of the initiation process.
Ochre Cove also has significance in the dreamtime stories, such as the story of
Tjilbruke, where his tears fell upon the land over the death of his nephew. It is said that
some of his tears fell near Ochre Cove and created a fresh water spring.
One must surmise that if Tjilbruke was mourning for his nephew he would have covered
himself with ochre from this area.
The location of Ochre Cove, being so close to the sea, provided an abundant food
source for the Kaurna people, especially the offshore reef. Ochre Point would have
also provided the Kaurna people with a lookout in case of marauding war parties
from other tribes.
Ochre Cove is still an important part of Kaurna culture and law as well as having
spiritual significance. Even today, it is an important part of Kaurna traditions. Ochre
from this area is used in funerals and for art purposes by the Kaurna people.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 46
Aboriginal_Engagement_version_14.indd 46 19/10/2007 4:47:53 PM Food
Plant foods
The list shows some of the seasonably available plant foods in the Adelaide area
COASTAL REGION - VEGETATION
Kaurna and European name: karkal- pig face Description: egg-shaped red juice fruit leaves sometimes chewed for moisture and as a salt substitute Preparation: fruit eaten raw, leaves occasionally baked and eaten with meat – summer
Kaurna and European name: minno-wattle gum Description: globules of gum on lower parts of bushes Preparation: eaten raw as sugar substitute – summer
Kaurna and European name: karko–sheoak Description: young cones of tree Preparation: very young cones may have been eaten raw, leaves chewed to encourage salivation – summer
Kaurna and European name: mantiri-muntrie Description: small purplish fruit in clusters of 2 to 8 Preparation: fruit eaten raw – summer
Kaurna and European name: pitpauwe – wild honeysuckle Description: large blossom Preparation: blossoms sucked for sweetness – kundanye: sweet drink made by steeping blossoms in water – spring/ summer
Kaurna and European name: mengka – wattle seeds Description: bean–like seed pods Preparation: seeds roasted and crushed – summer
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 47
Aboriginal_Engagement_version_14.indd 47 19/10/2007 4:47:59 PM MARSHES, RIVERS AND LAGOONS – VEGETATION
Kaurna and European Description Preparation names
minnokoora – bulrush bulbous root about size of onion roasted and while hot beaten between stones to for cake - all year birira – wild cabbage2 small green succulent leaves steamed - winter types
miranda-mistletoe small fruits eaten raw – winter
Tilti/ – wild cherry teetle small reddish fruit eaten raw – summer
Tidia – vetch small bulbous root roasted – winter/spring
Kaurna and European name: wodni – wild peach or quandong Description: reddish fruits about the size of a plum. large kernel Preparation: fruit eaten raw - summer
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 48
Aboriginal_Engagement_version_14.indd 48 19/10/2007 4:48:02 PM PLAINS REGION - VEGETATION
Kaurna and European Description Preparation names
waldi/walja- yam small root roasted – winter/spring
kandara – wood sorrel small root roasted – winter/spring
kunti- wild carrot small reddish root, bitter tasting roasted – winter/spring
kappi- wild tobacco wide flat leaves, white flower chewed – probably all year
parngutta – wild potato small bulbous root roasted – all year
kurru – grass tree young leaf bases at heart of tree eaten raw all year honey honey from flowering stalkseeds sucked from flower stalks from stem – autumn crushed and roasted – winter/spring
ANIMAL FOODS
Insects Kaurna name Common European name barti grub (general name for the largest grubs or witchetty grubs, these were an important part of Kaurna diet; eaten raw or cooked) kadngi termite (mound builder) kupe witchetty grubs (a term used by Europeans for grubs in red gum) taingilla grub found in light soil (hepialid moth) warpurti grubs in wattle
Kaurna name: parraitpa Common European name: grass hopper, locust
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 49
Aboriginal_Engagement_version_14.indd 49 19/10/2007 4:48:04 PM Marine and freshwater animals
Kaurna name Common European name kondolli whale kunggurla crayfish kurti shark kuya fish (general term) marilanna small species of fish tarnipaitya seacrab yambo porpoise karka freshwater mussel ngaul yabbie Kaurna name: kuti Common European name:
bivale (probably Goolwa cockle or band cockle) Reptiles
Kaurna name Common European name kad, kadno jew lizard paitya eastern brown snake tuparra blue tongued lizard
Kaurna name: kalta Common European name: stumpy tailed or sleepy lizard
Kaurna name: ila Common European name: red bellied black snake
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 50
Aboriginal_Engagement_version_14.indd 50 19/10/2007 4:48:13 PM WORDS ASSOCIATED WITH KAURNA FOOD RESOURCES
Word Meaning bakkaburro unpeeled bakkandi digging out root vegetables, etc bittondi to press bokra also marti: rabbit eared bandicoot burta ashes burtandi to burn, to blaze burtarti boiled or roasted (cooked) gadla fire, fuel, wood Word: bundi gadlaburtulto fire stick Meaning: mallee fowl kabbaburrutti peeled kalyrarnendi to dissolve, to melt kanyandi to cook in an earth oven kanyayappa an earth oven for steaming katta digging stick kudlendi to wash or clean kudnandi to gut an animal before cooking kuinyunda bringing death: lethal, dangerous, forbidden, dangerous kuinyunda mai food that one must not eat kurka kangaroo rat Word: kudlyo kurkurla fat or grease Meaning: black swan
Word: kari Meaning: male emu
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 51
Aboriginal_Engagement_version_14.indd 51 19/10/2007 4:48:19 PM kurlo female red kangaroo kurraki white cockatoo kuyawika fishing net mabo native cat marti rabbit eared bandicoot minde a net to catch wallabies and small animals munta a net to catch large animals nanto male kangaroo pangkarri the inherited territory of a man and family head paru animal food peelta black–tailed possum pingko small burrowing animal tamarto the taste of something tarna duck Word: yaltu pelican tarnda male red kangaroo Meaning: tauanda shoveller duck timana uncooked tinkyadla quail wauwe female kangaroo wirrappi possum wirri curved throwing club wolta wolta wild turkey yammaru woven bag, basket or ‘knapsack’ yao seagull yuldamai dinner
Word: pitta Meaning: Cape Barren goose
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 52
Aboriginal_Engagement_version_14.indd 52 19/10/2007 4:48:25 PM MEANINGS OF SELECTED KAURNA PLACE NAMES
Kaurna name Meaning Present day name Bukartilla Swimming place – on Onkaparinga River Hahndorf Kaleeya Unknown Gawler Karikalinga A camp near a swamp Carrickalinga Head Karraundongga The place of the great red gum spear Hindmarsh – the old men’s symbol of authority Kowandilla A district of the Kaurna tribe Glenelg area Maitpangga Divorced wife Plain on which Myponga is situated Mikawomma Plain of meeting Plain between Adelaide & Port Adelaide Mullawirra Dry forest Forest on the east side of the Aldinga Plain Ngaltingga Place for hunting kangaroo and small Aldinga Plain animals Ngangkiparri The women’s river – refuge during war Onkaparinga River Ngurlongga Place of cohabitation Noarlunga Patparno Part of Tjilbruke’s hunting territory Rapid Bay Pattawilyangka ‘patta’ – species of gum, ‘wilya’ Glenelg – brushwood Potartang Red ochre place Red Ochre Cove
Tarndanya Red kangaroo place South Adelaide area Wanngkondananngko Place for possum-skin curing Sellicks Beach lagoon Warri Parri Windy river – particularly in the Marion Sturt River area (gully breezes) Willangga ‘willa’ – scrub, ‘ngga’ – place Willunga Willa Willa Turning around – near Torrens Arms Hotel Brown Hill Creek Witongga The reed beds Fulham Womma Mountain on the plain Mount Barker Yankalyalla Falling – from an incident in the Tjilbruke Yankalilla legend; here the body begins to fall to pieces Yertabulti Land of sleep and death Port Adelaide Yurraidla Relates to a myth about the creation of Mount Lofty and the the Mount Lofty Ranges and the two ears adjoining peak of a giant
Kaurna contact Kaurna Tappa Iri. Business Centre, C/- Richard Callaghan 1 Susan Street, Hindmarsh, SA 5007, PO Box 595, Hindmarsh SA 5007 Tel 08 8340 8188 Fax 08 8340 9098
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Kaurna Nation 53
Aboriginal_Engagement_version_14.indd 53 19/10/2007 4:48:26 PM NGADJURI NATION CONSULTATION & ENGAGEMENT PROTOCOLS
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngadjuri Nation 54
Aboriginal_Engagement_version_14.indd 54 19/10/2007 4:48:29 PM Acknowledgements
We wish to recognise the involvement of the following Ngadjuri NRM steering
committee members in the development of the Ngadjuri protocols document:
Ngadjuri NRM steering group
Mr Vincent Branson
Mr Vincent G Copley
Mrs Trudy May Shattell
Ms Betty Branson
Mrs Patricia Waria-Read
We also take this opportunity to thank the broader Ngadjuri community, which has taken
the time to read this document and make comment throughout its development.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngadjuri Nation 55
Aboriginal_Engagement_version_14.indd 55 19/10/2007 4:48:32 PM Introduction
This section is based on the recognition that Aboriginal people are the traditional
owners and original custodians of their land, and that they have an important role to
play in the natural resources management within their boundaries.
This document outlines a process that the Ngadjuri Walpa Juri steering committee
and the Ngadjuri community in the AMLR NRM Region recommend be followed in
discussion with Ngadjuri people.
The Ngadjuri Walpa Juri steering committee believes that building relationships and
identifying partnership opportunities will assist all program proponents using this
document.
We believe that by meeting environmental targets, all program proponents and the
wider community will, as a whole, achieve social and economic benefits.
Ngadjuri country exist in three regions:
• Adelaide and Mount Lofty Ranges NRM Region
• Northern and Yorke NRM Region
• South Australian Murray Darling Basin NRM Region
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngadjuri Nation 56
Aboriginal_Engagement_version_14.indd 56 19/10/2007 4:48:33 PM Protocols
Protocol objectives
1. The overall objective is to ensure that the Ngadjuri Nation takes an active role in the
implementation and management of the natural resources. This can be achieved
by identification and recognition of governance structures and by building the
capacity and leadership on matters pertaining to Ngadjuri traditional lands.
2. The underlying philosophy is that a communication and consultation process will
support the needs and aspirations in developing partnerships to improve the
management of the natural resources in the AMLR Region, within Ngadjuri country.
3. To engage the right people for the appropriate country, (refer to Ngadjuri contacts, who
are endorsed by the Ngadjuri Natural Resources steering committee).
4. Adherence will improve consultation practices between NRM Program proponents,
the relevant Aboriginal community and all relevant government departments.
5. The protocols aim to develop NRM activities that:
• are managed by the empowered community
• are of sufficient scale to require significant co-investment by a range of partners
• support social and economic reform
• develop capacity to support the guiding principles
• are inclusive
• are respectful
• are equitable and fair
• are culturally appropriate
• are long lasting and beneficial to our environment and all participating parties.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngadjuri Nation 57
Aboriginal_Engagement_version_14.indd 57 19/10/2007 4:48:35 PM Protocol 1
The Ngadjuri Walpa Juri Land and Heritage Association Inc, is a nonprofit organisation
that conducts all business activities on behalf of the Ngadjuri Nation. One of the
subcommittees is the Ngadjuri Natural Resources steering committee. Program
proponents wishing to engage the Ngadjuri Walpa Juri people need to appropriately
resource the organisation for its time and effort in the delivery of outcomes.
Program proponents wishing to consult with the Ngadjuri about NRM investment in
the region or regions of importance to the Ngadjuri people should understand and
respect the leadership structures and processes identified by the Ngadjuri Walpa Juri
steering committee.
Protocol 2
All proponents should engage this committee early, so that the process of arranging
timetables for meetings with all members are achievable.
Protocol 3
The process to contact the right people in each NRM Region will enhance all issues
of the environment.
Protocol 4
Communicating in an appropriate manner will help build reciprocal relations, To do this
it is important to:
• understand that decisions are never made by one individual
• use open and clear communication so that no one comes away with confusing and conflicting ideas about what has been said
• establish realistic timeframes
• ensure resources to assist the community to process the issues and/or situations
• know that sites of significance, artifacts and religious places of ceremonies are
important to the Ngadjuri identity.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngadjuri Nation 58
Aboriginal_Engagement_version_14.indd 58 19/10/2007 4:48:37 PM Protocol 5
Proponents must allow for time needed by the committee to properly consider all issues
before it makes its final decision. This is especially important if a funeral or illness of
elders takes place, as this will always take precedence over all other issues.
Protocol 6
It is important to understand the use and context of terminology. The Ngadjuri people
prefer the use of ‘Aboriginal’ in dealing with issues relative to country.
Ngadjuri elders:
• an Aboriginal person who is recognised and acknowledged by the Ngadjuri community
• an acknowledged Ngadjuri person who imparts generational knowledge of cultural practices and beliefs
• an acknowledged person, who nurtures, cares and teaches the Ngadjuri clan group
• an acknowledged Ngadjuri person who applies generational values and beliefs
to us so that our identity is secure.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngadjuri Nation 59
Aboriginal_Engagement_version_14.indd 59 19/10/2007 4:48:40 PM Protocol 7
The following is an overview of the Ngadjuri decision-making process:
1. Proponents call of intent
• when needing to liaise with the Ngadjuri community it is important to contact the identified people.
• please supply the Ngadjuri contacts with clear and precise information.
2. Discussion/Meeting by the Ngadjuri Walpa Juri steering committee
• this may take more than one meeting
• meetings need appropriate resources as discussed in initial conversations
(call of intent).
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngadjuri Nation 60
Aboriginal_Engagement_version_14.indd 60 19/10/2007 4:48:42 PM Ngadjuri Tools of Knowledge Ngadjuri- Our Story
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngadjuri Nation 61
Aboriginal_Engagement_version_14.indd 61 19/10/2007 4:48:44 PM Eagle and Crow told by Barney Waria In ancient times, when animals and through causing a terrible wound. birds were human beings, there was Crow ran away, laughing, happy to a camp of Aboriginal people in the think he had ruined Eagle’s foot. He Orroroo district. ran to Malkara (near Minburra, north- west of Yunta). One day, Crow went out hunting with the Eagle. Eagle would not give Crow Eagle managed to struggle home to a proper share of the meat he had his camp. His wound began to fester. captured. Crow was jealous of Eagle, Nevertheless, he was able to hobble because he was so big and strong and on, following Crow’s tracks. able to crush with ease the twig and He followed Crow north-eastwards stick mound nests of home building to Ti:talpa. He found that they had wada jerboa rats. moved on, and so he followed them Crow obtained a piece of bone from westwards to Waru:ni. He was on the a kangaroo’s leg. The bone was called hill at Waru:ni when the sore on his paija. He sharpened it with a piece foot burst open. of stone and placed it inside the rat’s The matter from the wound came nest directed upwards. He ‘spoke’ to streaking down the side of the hill; it the bone and said, ‘When I talk to you, can be seen there today in the form of you must move about, you must make a white quartz reef. people think there are many rats hidden in the nest.’ A light rain was commencing to fall and Crow and his family went into a When he met Eagle again he flattered cave on one side of this hill to avoid him, saying, ‘You are a nice, big, strong it. Eagle also looked for shelter, and man, just the one to crush these rats’ came upon this cave. Crow saw him nests. Come and jump on a nest for me.’ approaching and shouted, ‘You get He took him to the nest he had prepared away from here, your foot smell is bad.’ and said, ‘Here is one! There are plenty of He pushed Eagle out of the shelter. rats in it. See, the nest is moving.’ Eagle was furious. He went and The sharpened kangaroo bone began gathered a pile of porcupine grass and to move about as he had arranged. made a fire at the mouth of the cave. Eagle thought there were many rats in On top of it he piled green grass so as the nest. He jumped on to it, and as his to make a dense white smoke. foot come down, the bone went right
Aboriginal_Engagement_version_14.indd 62 19/10/2007 4:48:45 PM After a little while Eagle could hear threw up a piece of meat. Eagle Crow and his family coughing and caught it with his feet and flew Eagle and Crow choking. away. He swooped down a second time, whereupon his father threw Eagle thought, ‘Ah! They will soon another piece of meat into the air. be smothered now’ and went away Eagle caught it and flew away. He told by Barney Waria satisfied. Shortly after this he turned swooped down a third time, and his into a bird. father threw yet another piece of He still thought badly of the Crow rat meat into the air. Eagle caught it family. Flying up into the air, he and, flying away, sat upon a tree and swooped, down to the ground near ate it. To this day, the eagle swoops the mouth of the cave where they down to the ground after its food. were sheltering. He saw his father Thereafter Crow was able to bring seated there and spoke to him. his family out of the cave. They all ‘Where are those blackfellows? I want turned into birds. Because of the to eat them, I’m crying out for human smoking he received in the cave, the flesh.’ crow is black today: even his eyes are His father, Mura, Red Hawk of the smoky coloured. gararu moiety said, ‘No. Don’t eat Story adapted from Berndt (1987). people, eat rats.’ Thereupon he
Aboriginal_Engagement_version_14.indd 63 19/10/2007 4:48:48 PM NGADJURI LANGUAGE
There are many towns and areas of the Mid North which hint at their Ngadjuri heritage
through the use of Ngadjuri names. Numerous were named after the Ngadjuri name
for that area (e.g. Appila is a hunting ground).
The Ngadjuri language was recorded by Ronald M Berndt from Barney Waria during
February and March 1940 when he was aged 77. It was published in the Transactions
of the Royal Society of South Australia 65 (1) 25 July 1941. Some words of the
Ngadjuri language were collected by Berndt and Vogelsang in 1940 from Barney
Waria on one of his visits to Adelaide. These words show a predominance of words
about food and its gathering, which would have been one of the main occupations
of the people for their survival.
The Ngadjuri language has many words similar to the Kaurna language of the
people to the south and is very close to Yura Ngawarla, the language of present
day Adnyamathanha people to the north, some of whom still speak their language
fluently.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngadjuri Nation 64
Aboriginal_Engagement_version_14.indd 64 19/10/2007 4:48:49 PM Place names in Ngadjuri country and nearby
Appila hunting ground Beetaloo springs and creek Booborowie round waterhole Booleroo plenty of soft mud and clay Bundaleer among the hills Bungaree my country Caltowie waterhole of the sleepy lizard Coomooroo small food seeds Coonatta tree like sandalwood which has manna Eudunda Eudunda Cowie is a nearby spring Gumbowie reference to water Kapunda water jump out Koolunga the red banks of the Broughton River Moockra large rock on top of a hill, rainy place Nantabibbie black kangaroo Oodlawirra kangaroo gum tree country Pekina ‘ina’ means place of or belonging to Terowie ‘owie’ means water Ulooloo continuous and permanent stream Walloway large plain frequented by wild turkey Willochra plenty of akra (an edible green plant) Wirrabara gum forest and native water Yacka sister to the big river (Broughton) Yarcowie wide water
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngadjuri Nation 65
Aboriginal_Engagement_version_14.indd 65 19/10/2007 4:48:53 PM Plant and other foods and their storage
Wuti, the fruit of the wild peach or quandong (santalum acuminatum) can be stored. It is
collected, the stones removed and the fruit is dried in the sun. The food is then stored
in kangaroo skin bags called ‘wudlu-jakuta’. It is stored either in a dry cave or a shelter
made of a framework covered with thatch. ‘Triodia’ (kangaroo grass) is often used
for the thatch. These could be made quite watertight.
Other fruits used include varieties of mistletoe berries, native cherries (exocarpis
cupressiformis) and the fruit of the bullock bush called ‘minera’ by Adnyamathanha
people. The fruit of the Salunum ‘bush tomato’ (salunum ellipticum or salunum centrale)
is harvested when ripe. The fruit is high in vitamin C. The plant should not be confused
with other species of salunum, several of which have poisonous fruit.
Seeds
Seeds of the minga, elegant wattle (acacia victoriae) are stored in skin bags.
Sometimes they are ground before storage, and sometimes they are stored as whole
seed. Seeds and gum of the umbrella wattle (acacia oswaldii) are edible (Pedler 1994).
The word ‘vakamai’ refers to the seeds of the vaka silver wattle.
Seeds are ground between a large flat stone and smaller rounder stone. The ground
flour was called bulpa.
Nectar
Wuara, (yacca), (xanthorrhoea quadrangulata) provides orvada (nectar) from the
flowers. This is collected by rubbing the flowers with fine grass or chewed up fibre, or
by sucking it directly. This would also apply to other flowers, which provide sufficient
nectar, such as the red mallee (eucalyptus socialis) (Pedler 1994).
Vegetables
Native spinach, edible green leafy plants, are cooked in ashes. The yam daisy root was dug
using a special yam stick called a kata (Rosier in Gladstone Centenary Committee 1980).
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngadjuri Nation 66
Aboriginal_Engagement_version_14.indd 66 19/10/2007 4:48:55 PM Bulrush roots were steamed, the fibrous roots chewed to extract the starchy content,
then the fibrous remainder used to make twine. ‘Typha domingensis’ is the indigenous
bulrush, which has narrow leaves and a cinnamon spike.
Ngawala (wild pear or banana) (marsdenia australis) and their ngandi (tubers) were
eaten. The pod can be eaten whole when young, a bit like a snow pea pod, and when
older it is cooked.
Jalka (nut grass tubers) were dug and eaten.
Insects
Women dug termites from their mound nests and these were winnowed in wooden
dishes to separate them from the nest material. Hot ashes and embers were then
added to the wooden dish to cook the termites or they were ground into an oily cake.
The ghost moth was eaten.
Gum
An edible gum is found on some acacias including the golden wattle, acacia pycnantha.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngadjuri Nation 67
Aboriginal_Engagement_version_14.indd 67 19/10/2007 4:48:59 PM Technology
Weapons and other implements
Hack records waddies, sword sticks and spears, and a club with a flint stone attached
with resinous gum which was used as a cutter and a tomahawk. Ngadjuri also made nets,
lines, mats and baskets. Other local historians mention weapons such as spears,
shields and clubs, while essential food tools were the yam stick, stone tools, digging
sticks, climbing sticks for making toe holes in gum trees, and bark and wooden dishes.
(Hayward 1929, Babbage 1976 and Noye 1986). Men could climb trees quickly to
obtain possums, grubs and eggs. Their skill was much like athletic rock climbers of
today.
Some spears were long, straight, sharp pieces of wood. Suitable mallee or acacia
branches were cut and then straightened by wetting and heating in the fire to become
a little pliable, and then carefully rolled and worked to make them straight. Others
had barbs for some 20cm from the tip. These barbs were made from the teeth of
animals. Throwing sticks were sometimes used. The throwing stick was about 60cm
long. The waddie (wirri) had a handle about 60cm long with a knob on the other end
about the size of a fist (Rosier in Gladstone Centenary Committee 1980).
Water
Water was available permanently at many camp sites throughout Ngadjuri country
while in other places it was only available in good seasons. Some rockholes were
covered with rocks to limit evaporation and discourage fouling by animals.
Mallee roots could be dug up, cut and drained to access water for survival. This could
still be a handy survival skill for people lost in mallee country. Mallee roots grow radially,
not far from the earth’s surface. Ngadjuri call water from the mallee root ‘gungu’galwi’.
Fire
The Ngadjuri made fire using the percussion method. A flint stone was firmly grasped
in the left hand, and a series of striking blows were made by a piece of stone against
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngadjuri Nation 68
Aboriginal_Engagement_version_14.indd 68 19/10/2007 4:49:00 PM the flint. In this way, sparks were made which then fell onto the small pile of fur, dry
grass and shredded bark which started a fire. The stone was possibly iron pyrites,
traded from Brukunga in the Mount Lofty Ranges.
The stones were called ‘judla-gunja’ (stone fire) and were carried in a kangaroo skin bag at
the side. The Eagle and Crow story refers to the percussion method of lighting fire. The
percussion method was common over South Australia. (Mountford and Berndt 1940-1).
Fire was also made by rubbing the end of a aruwatung (yacca) stick in a watatewidni
(literally meaning ‘under stick’, a piece of very dry gum). The yacca stick was rotated
by rubbing it between the palms of the hand. The group carried a fire stick when
travelling and this was then freshened up by using the dry grass and debris, which
gathered at the base of the gum trees after floods. Nearly every tree in Pekina Creek
shows scars from this method of re-igniting fires (Gray 1930).
Netmaking
Nets were traditionally made of twine made from bulrushes or the fibre of the native
hibiscus (alyogyne huegelii). Rushes were steamed in the same manner as cooking
cress, presumably in a ground oven. They were kept warm in the heap and taken two
at a time by the women and chewed from end to end to break up the pith; they were then
allowed to dry, when the pith was separated from the fibre by combing it with the fingers.
The fibre was then rolled up into twine by the men twirling it with the handonthe
naked thigh. The twine was used for making nets for fishing and for catching emu and
kangaroo; for the latter the twine was about the thickness of ‘sash cord’.
The chewing process was a very severe task for the women, and while still young their
splendid teeth were worn down to the gums. (Harris Browne, 1897)
Basket and mat weaving
Mats and baskets were woven in a similar style to those woven by Ngarrindjeri people
using the flat rush,cyperus gymnocaulos, which grows near freshwater throughout the Mid
North where it is safe from grazing animals. This particular rush is quite hard wearing. FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngadjuri Nation 69
Aboriginal_Engagement_version_14.indd 69 19/10/2007 4:49:02 PM Animal skin preparation and products
Skins were scraped clean of fat and fleshy tissue with stone scrapers made in the
shape of a kidney (called reniform or kidney shaped scrapers). These were shaped
using the percussion method with a light hammer stone. Then the reniform edge was
rubbed by harder material to become a thin functional edge. Kangaroo skin bags,
wudlu-jakuta, were made to hold the fire stone, seeds or gathered food. Possums
were far more plentiful in the Mid North in the past and their cured skins were stitched
together with kangaroo sinew for rugs and cloaks. Possum skin cloaks were folded
and used as drums for ceremonies, like the Kaurna taparu. The bokra skin was also
used. Sharpened kangaroo bone was used to make holes and then animal sinew was
threaded through the holes to sew the skins together (Noye 1986).
Stone flaking
Suitable rocks were collected or traded and then cleverly flaked to a usable size. The
flakes which came off the stones had sharp edges, and could be used for cutting and
shaping wooden weapons and implements.
Hammer stones
Large stone implements, including hammer stones and those for pecking engravings,
have been found in the Mid North, along with vast stone tool manufacturing areas.
Shelter
Wurlies were made by placing three sticks in the ground in a triangular position. Big sheets
of red gum bark were cut off and laid against the sticks. Yacca leaves and reeds were then
placed to complete the cover (Rosier in Gladstone Centenary Committee 1980).
Shelters would back against the prevailing south wind and open to the north to catch
the sun, something a great many modern houses fail to do.
Archaeology of Ngadjuri country
The types of archaeological sites which survive are campsites, economic sites,
quarries, stone arrangements, scarred trees, burials, rock engravings (petroglyphs)
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngadjuri Nation 70
Aboriginal_Engagement_version_14.indd 70 19/10/2007 4:49:04 PM and painting sites. All of these occur in the Mid North. Wooden implements mostly
succumb to white ants while artefacts made of fibre and skins degrade over time.
Campsites
Inland campsites can be recognised by scatters of animal and bird bones, seeds,
stone tools and hearths. Campsites often contain grinding stones, a small hand held
stone and a larger flatter stone used to grind seeds, ochre and grasses. They were
usually left at regularly visited campsites because they were heavy.
Stone arrangements
Stone arrangements are usually a number of rocks arranged in a pattern on the
ground, piled into a cone or propped together. They can be ceremonial, act as hides
or indicate directions.
Scarred trees
Scarred trees have had bark removed with stone tools to make small wooden objects
suitable for carrying food and babies, through to large pieces suitable for a canoe.
Some scarred trees are still present in the region, despite natural loss through
termites, wood rot and the use made of trees by the European settlers.
Engraving sites
Engraving and painting sites can represent a method of teaching people about their
environment, where to find water and food and special features of their locality. They
can also be spiritual representations of Dreaming stories (Morphy 1998).
Ngadjuri Contacts
1. Mr Vincent Copley Ph: 08 8266 5078
Chairperson of the Ngadjuri Lands Committee
2. Mr Vincent Branson Ph: 08 8284 2148
Chairperson of the Ngadjuri Heritage Committee
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngadjuri Nation 71
Aboriginal_Engagement_version_14.indd 71 19/10/2007 4:49:05 PM PERAMANGK NATION CONSULTATION & ENGAGEMENT PROTOCOLS
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Peramangk Nation 72
Aboriginal_Engagement_version_14.indd 72 19/10/2007 4:49:09 PM Acknowledgements
We wish to recognise the involvement of the following Peramangk Nation members in
the development of The Peramangk Nations protocols document.
Richard Hunter Cynthia Hutchinson Isobelle Campbell
We also take this opportunity to thank the broader Peramangk community, which has
taken the time to read this document and comment throughout its development.
Canoe tree showing the signs of the removed section of the tree which was skilfully crafted into a canoe hundreds of years ago
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Peramangk Nation 73
Aboriginal_Engagement_version_14.indd 73 19/10/2007 4:49:12 PM Introduction
Peramangk people have identified and endorsed the principles outlined below as
part of a process they believe will provide an effective mechanism for consultation,
negotiation and communication on NRM issues.
These principles help provide an understanding of the core values that Aboriginal
communities expect program proponents to commit to.
Principles for consultation
The rights of Peramangk people to own and control their culture should be respected.
These customary rights should be recognised, protected, preserved and encouraged.
They include:
1. Diversity of Indigenous people
The diversity of Indigenous people and their cultures should be acknowledged
and encouraged. Indigenous world-views, lifestyles and customary laws should be
respected and included in contemporary life.
2. Acknowledge Peramangk elders
The term ‘elders’ does not always mean men or women over fifty or sixty years of
age. A relatively young man or woman may be given the status of an elder because
of their highly respected position in the community. They may possess specific skills
and knowledge in an area which endorses their position.
3. Understanding the importance of attending funerals
Aboriginal people will travel long distances to attend funerals. The importance of
paying respect to a member of the clan or Nation will always take precedence over
other commitments.
4. Adherence to Peramangk decision making process
All people should understand and respect the leadership structures and processes
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Peramangk Nation 74
Aboriginal_Engagement_version_14.indd 74 19/10/2007 4:49:14 PM identified by each of the communities being consulted. Any approach to identify NRM
opportunities must recognise that there is a diversity of Indigenous Nations:
• Traditional owners from the land where the community is located
• Nontraditional owners, in other words the broader Indigenous community.
The roles and responsibilities of the traditional and nontraditional members of
the community are different as well as important.
The involvement of traditional owners is critical to cultural heritage protection and the
broader aspirations for recognition of Indigenous rights and responsibilities towards
land and waters.
Involvement by the broader Indigenous community is important to their rights as well
as access to economic development, employment and training opportunities.
Traditional decision-making and discussion in Indigenous communities involves
extensive and inclusive consultation and representation because the family
responsibilities and authority go beyond the nucleus family unit. This means that
individuals (particularly elders), primary family, extended families, communities
and community organisations, may all need to be included in the consultation and
negotiation process.
Therefore, NRM program proponents will need to:
• be patient, as an effective and appropriate consultation process will take time.
It is important to set realistic timeframes
• remember that decisions are rarely made by one individual. A committee
makes most decisions
• use of the protocol will not guarantee a result sought by a particular investor or
program proponent. It is just a respectful process that will lead to a decision.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Peramangk Nation 75
Aboriginal_Engagement_version_14.indd 75 19/10/2007 4:49:15 PM 5. Ensure early engagement
It is important to consult early with the traditional owner, and/or their respective
representatives.
Explain the intent of any visit or consultation from the outset and communicate with the
right people using this protocol as the best practice guide.
6. Establish a common purpose
Indigenous people understand the need to establish a common purpose or shared
vision with other agencies and community groups concerning the management of
natural resources. It is important for program components to establish a common
purpose from the outset for any proposed project. This can be achieved by:
• sitting down and having a yarn with the right people and/or their representatives.
The right people are identified in the schedule of contacts
• understanding the resource capacity of the community ie skills, knowledge,
infrastructure
• understanding the traditional management approach that Indigenous communities
apply.
7. Affirm intellectual property rights
It is essential that the cultural and intellectual property rights of Indigenous people are
recognised and protected. Peramangk people should be consulted on the use and
representation of their Indigenous cultural and intellectual property.
8. Maintain confidentiality
Confidentiality and privacy are significant issues with Peramangk people. The purpose
for which information is obtained should be negotiated and agreed. Information that
is ‘women’s business’ or ‘men’s business’ should be acknowledged as such and
not recorded or stored in such a way that is likely to been seen as disrespectful or
culturally inappropriate. Nation representatives will advise of the use of information.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Peramangk Nation 76
Aboriginal_Engagement_version_14.indd 76 19/10/2007 4:49:16 PM 9. Recognition
District rights exist for Indigenous people as part of their right to self-determination.
The Peramangk NRM steering group believes these rights should be recognised as
inherent and holistic. This includes:
• human rights to maintain a cultural economy
• customary rights related to cultural self-determination and the preservation of
distinctive cultural identities
• rights to maintain a ‘cultural economy’ related to Indigenous Nations being able
to undertake activities that secure sustainable capital from the natural resources
that historically belong to each Nation.
10. Respect for country
Peramangk people seek respect not only for themselves, but also for the natural
resources of the country. To achieve this the management of natural resources must
be sustainable, with the core values of the river and habitat systems preserved as a
legacy for future generations.
11. Policy approaches
The Peramangk NRM steering group believes that there are a number of issues with
policy approaches used by government for management of the river system, and the
role of Indigenous people in the policy development process.
There is a clear view that cultural development, environmental and social values should
be given equal status with economic values when policy and management decisions
are made.
The Peramangk Nation believes it has the right to be engaged and involved, and
wishes to be engaged and involved at all levels in the management of the river and
natural system.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Peramangk Nation 77
Aboriginal_Engagement_version_14.indd 77 19/10/2007 4:49:18 PM 12. Intellectual property rights
Peramangk people seek recognition of traditional knowledge for the contribution it can
make to NRM, as an intellectual property right.
We believe there should be comprehensive public education campaigns so
that the community has a better understanding of what is required for sustainable
resource use and of the central importance of country to Indigenous culture and spirituality.
13. Cultural economy
Cultural economy previously allowed Indigenous Nations to maintain their traditional
lifestyle across their country. The close European settlement of Peramangk country
has removed access to traditional sources of food and medicines which has now
diminished Peramangk’s cultural economy. NRM has the potential to maintain and build
inherent cultural knowledge and assist in the preservation and growth of the cultural
economy.
14. Recognition of Peramangk interests
A range of strategies should be applied, including:
• engaging existing recognised Indigenous groups such as traditional owners,
communities, heritage groups, native title groups, individual landowners and
specialist Indigenous organisations and enterprises
• recognising traditional owners and their custodial responsibilities for land
and waters
• recognising elders as the voice/speakers for their country and their people.
• providing adequate resources to support traditional owners so they can participate
equitably in policy and management decisions
• developing mechanisms for compensation where the traditional cultural
economy is diminished.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Peramangk Nation 78
Aboriginal_Engagement_version_14.indd 78 19/10/2007 4:49:19 PM 15. Pathway for engagement
The Indigenous communities themselves can best identify the most effective pathway
for engaging Indigenous communities in NRM. To that end the Peramangk community
has identified a schedule of contacts and endorsed a National best practice framework
(refer to the Tools of knowledge), it believes will enable effective dialogue between
NRM program proponents and Indigenous communities.
Today peramangk people actively participate in the sharing of their knowledge through cultural stories and tourism. Such activities ensure cultural integrity is maintained and shared. Ngaut ngaut cultural tours are a living example of aboriginal economic independence.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Peramangk Nation 79
Aboriginal_Engagement_version_14.indd 79 19/10/2007 4:49:23 PM Peramangk Nation Tools of knowledge
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Peramangk Nation 80
Aboriginal_Engagement_version_14.indd 80 19/10/2007 4:49:24 PM Introduction
Tools of knowledge for the Peramangk people are very fragmented because of
the early dispersement and relocation of the Peramangk as the Adelaide Hills were
subdivided and settled. Some of the Peramangk moved to Adelaide and were gradually
absorbed by the Kaurna people, while some went the other way and joined with the
Yaralde people from the lakes area. Yet another group moved east and joined with
the Nganguraku people and it is from this group that most of the knowledge has
survived.
Traditional custodians
Traditional custodianship has been handed down from some of the last Peramangk
people to frequent the Hills, Jerry Mason and his wife Jinny (Jenny) Christmas, who
were descendants of King John and Queen Monarto, two of the most documented
Peramangk people during the settlement of the Hills. In more recent times, the
custodians were Colin Cook, Jerry Mason Jnr. and Tarby Mason. On the passing of two
of these people, Colin Cook took Richard Hunter and taught him the skills and knowledge
necessary to take over the role of custodian when it became necessary. Thus upon
the passing of Colin, Richard became the recognised custodian for the Peramangk
people. The reasons for the choice of Richard Hunter were not only the traditional ones
of having the closest spiritual ties to the land, but also because his father, Harry Hunter
was married to a daughter of Tarby Mason, Evelyn. Richard Hunter continues in his
role and is now teaching one of his daughters, Isobelle, the skills to continue this role in
the future. [During the finalising of this document Richard Hunter sadly passed
away. Isobelle Campbell now continues the work of her father and ancestors
before him.]
Region
The region covered by the Peramangk people was the Adelaide Hills, from about 10
kms east of the most easterly escarpment, right through the hills to the valley on the
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Peramangk Nation 81
Aboriginal_Engagement_version_14.indd 81 19/10/2007 4:49:26 PM eastern side of the western ridge. There were no distinct boundaries but, there was
always a corridor of shared land on which the Peramangk and their neighbours, be it the
Kaurna, Ngarrindjeri, Ngadjuri, or the Nganguraku people, shared the responsibilities.
Way of life
The way of life that the Peramangk people enjoyed before European settlement was
destroyed forever with the allocation of land and associated close settlement of the
Adelaide Hills. The cultural connection that the people had with the land and their special
places was not passed down to the next generation by the majority of Peramangk
families. This was seen by some as a way of ensuring that this knowledge was not
‘lost’ to the Europeans as the land had been lost. Elders were of the view that their land
had been taken from them, they were denied the right to practice their culture and their
spiritual connection to country was not being respected. To pass on the knowledge to
others would mean giving away the last remaining part of their identity.
The new families that passed this knowledge down did so with the caution that this was
knowledge for the Peramangk only, not to be shared with all and sundry, explaining
why so much of the recorded Peramangk history came ‘second hand’ from Kaurna and
Ngarrindjeri people.
The cultural values of shelter, home lands, tools, food, flora and fauna no longer exist
for the Peramangk people as there is no Peramangk owned or managed land in the
Adelaide Hills, so Peramangk people have nowhere that these practices can either
continue or be passed down to future generations. Therefore the history is passed
down only as oral history and many of these skills need to be learned practically or
visually to be learned properly.
Language
The language of the Peramangk has existed only in a fragmented form for over a
hundred years and there is not enough of it known for it to be revived.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Peramangk Nation 82
Aboriginal_Engagement_version_14.indd 82 19/10/2007 4:49:27 PM Peramangk Contact
Peramangk NRM Steering Group
Po Box 58 Nildottie SA 5238
Isobelle Campbell Ph: 08 8570 1202 Fax: 08 8570 1203
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Peramangk Nation 83
Aboriginal_Engagement_version_14.indd 83 19/10/2007 4:49:31 PM Current recognition of the Peramangk in the Hills
Very little recognition is given to the Peramangk in the Hills today. Some schools
acknowledge that they stand on Peramangk land on special occasions and even
fewer of the local government councils acknowledge the traditional owners. More
acknowledgment comes from individual land owners than from official quarters.
While realising how important it is to improve processes with regional bodies, the
scarcity of any published histories about the Peramangk people makes this an extremely
difficult process. At present there are only three works that specifically apply to the
Peramangk and two of these are still in draft form. The works are Crossing the river
by Colin Cook and Steve Hemmings, Peramangk, Aboriginal people of the Mount Lofty
and Barossa Ranges, by Adele Pring, and a publication by Robin Coles about rock art
in Peramangk country.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Peramangk Nation 84
Aboriginal_Engagement_version_14.indd 84 19/10/2007 4:49:34 PM Educating the appropriate youth is mainly done through oral history, but some on
ground skills are being imparted by working with the W.E.A. and Isobelle Campbell in
the presentation of escorted tours of some of the Peramangk painting sites.
The Murray River was of limited importance to the Peramangk people; its main uses
were as a major trade route and an assured source of water in times of drought.
The chance to be involved in environmental management as regards to issues
relating to soil and water, does not exist for the Peramangk, because 90 per cent
of the land in their traditional area is privately owned freehold land and there is no
scope for Indigenous input. If, at in the future, the government of the day should
return some land to the control of the Peramangk, then the elders could start to
demonstrate and teach these age-old skills to the young people, thus giving them a
sense of belonging.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Peramangk Nation 85
Aboriginal_Engagement_version_14.indd 85 19/10/2007 4:49:36 PM NGARRINDJERI NATION YARLUWAR-RUWE PLAN
Caring for Ngarrindjeri sea country and culture
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 86
Aboriginal_Engagement_version_14.indd 86 19/10/2007 4:49:38 PM NRM Protocols and tools of knowledge
Caring for Ngarrindjeri country and culture
Prepared on behalf of the Ngarrindjeri Nation by
• The Ngarrindjeri Tendi
• The Ngarrindjeri Heritage Committee
• The Ngarrindjeri Native Title Management Committee
• Supported by the Ngarrindjeri Land and Progress Association (Inc.)
Dedication
This document is dedicated to all past, present and future Ngarrindjeri. Our respect
for all living things and our fight for truth, justice and equity within our lands and
waters guides us. May our Spirits find rest and peace within our lands and waters.
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 8787
Aboriginal_Engagement_version_14.indd 87 19/10/2007 4:49:41 PM Copyright
© 2006 Ngarrindjeri Tendi, Ngarrindjeri Heritage Committee, Ngarrindjeri Native Title
Management Committee
Acknowledgements
The following groups and individuals are gratefully acknowledged for their
contributions:
• Ngarrindjeri Tendi (Rupelli George Trevorrow, chairperson)
• Ngarrindjeri Heritage Committee (Tom Trevorrow, chairperson)
• Ngarrindjeri Native Title Management Committee (Matt Rigney, chairperson)
• Ngarrindjeri Land and Progress Association (Tom Trevorrow, chairperson)
• Ngarrindjeri Governance Working Party (George Trevorrow, chairperson)
• Ngarrindjeri Natural Resources Management Committee (George Trevorrow, chairperson)
• All Ngarrindjeri elders and people who had input into this plan. Steve Hemming (Flinders University), Dermot Smyth (Smyth and Bahrdt Consultants), Margaret Ayre (National Oceans Office), Shaun Berg (Hunt and Hunt), Professor Diane Bell, Patrick Byrt (Roma Mitchell Community Legal Centre), David Sjoberg (Camp Coorong: Race Relations and Cultural Education Centre)
Information in this section may be reproduced in whole or part for study or training
purposes, subject to acknowledgement of the source and providing no commercial
usage or sale of the material occurs. Reproduction for other purposes requires
written permission from the Ngarrindjeri Tendi, Ngarrindjeri Heritage Committee,
Ngarrindjeri Native Title Management Committee.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 88
Aboriginal_Engagement_version_14.indd 88 19/10/2007 4:49:43 PM Ngarrindjeri concern for country
The land and waters is a living body.
We the Ngarrindjeri people are a part of its existence.
The land and waters must be healthy for the Ngarrindjeri people to be healthy.
We are hurting for our country.
The land is dying, the river is dying, the Kurangk (Coorong) is dying and the Murray mouth is closing.
What does the future hold for us?
Tom Trevorrow, Ngarrindjeri elder, Camp Coorong 2002.
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 8989
Aboriginal_Engagement_version_14.indd 89 19/10/2007 4:49:48 PM Ngarrindjeri vision for country
Kungun Ngarrindjeri Yunnan
(Listen to what Ngarrindjeri people have to say)
Our lands, our waters, our people, all living things are connected. We implore people
to respect our Yarluwar-Ruwe (Country) as it was created in the Kaldowinyeri (the
Creation). We long for sparkling, clean waters, healthy land and people and all living
things. We long for the Yarluwar-Yarluwar-Ruwe (sea country) of our ancestors. Our
vision is all people caring, sharing, knowing and respecting the lands, the waters
and all living things.
Our goals are:
• For our people, children and descendants to be healthy and to enjoy our healthy
lands and waters
• To see our lands and waters healthy and spiritually alive
• For all our people to benefit from our equity in our lands and waters
• To see our closest friends – our Ngartjis – healthy and spiritually alive
• For our people to continue to occupy and benefit from our lands and waters
• To see all people respecting our laws and living in harmony with our lands and
waters.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 90
Aboriginal_Engagement_version_14.indd 90 19/10/2007 4:49:49 PM The Indigenous people of the Lower River Murray, Lakes and Coorong, known as the
Ngarrindjeri, first flew and adopted this flag on 21 November 1999 on Kumarangk
(Hindmarsh Island)
The 18 dots represent the 18 Laklinyeris (tribes) that make up the Ngarrindjeri Nation.
The spears represent the traditional fishing spears of the Ngarrindjeri. The boomerang
is the sacred boomerang that, when thrown, circles the Laklinyeris informing their clan
leaders to attend a Nation meeting called Tendi (which makes and interprets Ngarrindjeri
law). The blue represents the waters of Ngarrindjeri Country. The sun gives life. The
ochre colour of the boomerang represents our mother – Mother Earth.
Information for this section has been sourced from the soon to be
released document Ngarrindjeri sea country plan. The sea country plan
represents a significant investment by Ngarrindjeri people in the ongoing
relationships and future management of their country. The sea country
plan will be available for the general public in 2007 from the contacts
supplied within this section.
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 9191
Aboriginal_Engagement_version_14.indd 91 19/10/2007 4:49:51 PM About the Ngarrindjeri sea country plan
The Ngarrindjeri sea country plan has been prepared by Ngarrindjeri people to help
government agencies, natural resources managers, researchers, industry and the
wider Australian community to better understand and recognise our rights to our sea
country, including the Lower Murray River, Lakes, Coorong and adjacent marine and
land areas.
Our vision for our sea country is based on the relationship between our people and
our sea country which goes back to Creation. The river, lakes, wetlands/nurseries,
Coorong estuary and sea have sustained us culturally and economically for tens of
thousands of years.
Owing to the abuse and misuse of Ngarrindjeri lands and waters by nonindigenous
people, and the denial of Ngarrindjeri rights and interests, we now find that as the
traditional owners of our lands and waters and all living things, we must stand up and
speak out to save our Yarluwar-Ruwe (country) before we reach the point of no return.
Part 1 of the sea country plan introduces our people and culture and explains our
relationship with our sea country.
Part 2 describes the background and processes that led to the development of
this sea country plan, and outlines the major issues that are addressed later in the
document.
Part 3 outlines the issues, objectives, strategies and priority actions that we intend
to address to realise our vision for the future of our sea country.
Part 4 explores opportunities for partnerships for implementing our sea country plan.
We invite you to read our sea country Plan carefully and commit yourself to working
with us for the benefit of our shared future and for our land and waters upon which
we all depend.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 92
Aboriginal_Engagement_version_14.indd 92 19/10/2007 4:49:52 PM NGARRINDJERI PEOPLE AND COUNTRY
Respect
Ngarrindjeri respect the gifts of creation that Ngurunderi passed down to our spiritual
ancestors, our elders and to us. Ngarrindjeri must follow the traditional laws; we must
respect and honour the lands, waters and all living things. Ngurunderi taught us our
Miwi, which is our inner spiritual connection to our lands, waters, each other and all
living things, and which is passed down through our mothers since creation.
Our great grandmothers, grandmothers and mothers fought to protect our spiritual
waters from desecration when a bridge to Kumarangk (Hindmarsh Island) was to be
built. Now we fear a new proposal to build a twin lakes system in Lake Alexandrina
which would further destroy the creation of our lands and waters.
Ngurunderi taught us how to sustain our lives and our culture from what were our
healthy lands and waters. The lands and waters must be managed according to our
laws to make them healthy once again. As the Ngarrindjeri Nation we must maintain
inherent sovereign rights to Yarluwar-Ruwe. Ngarrindjeri people have a sovereign right
to make their living from the lands and waters in a respectful and sustainable way.
We are asking nonindigenous people to respect our traditions, our rights and
our responsibilities according to Ngarrindjeri laws.
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 9393
Aboriginal_Engagement_version_14.indd 93 19/10/2007 4:49:56 PM Ngurunderi the Creator
A long, long time ago Ngurunderi our Spiritual Ancestor chased Pondi, the giant
Murray Cod, from the junction where the Darling and Murrundi (River Murray) meet.
Back then, the River Murray was just a small stream and Pondi had nowhere to go.
As Ngurunderi chased him in his bark canoe he went ploughing and crashing through
the land and his huge body and tail created the mighty River Murray. When Ngurunderi
and his brother-in-law Nepele caught Pondi at the place where the fresh and salt water
meet they cut him up into many pieces, which became the fresh and salt water fish
for the Ngarrindjeri people. To the last piece Ngurunderi said, “you keep being a Pondi
(Murray Cod)”.
As Ngurunderi travelled throughout our Country, he created landforms, waterways and
life. He gave to his people the stories, meanings and laws associated with our lands
and waters of his creation. He gave each Lakalinyeri (clan) our identity to our Yarluwar-
Ruwe (country) and our Ngarjtis (animals, birds, fish and plants) – who are our friends.
Ngurunderi taught us how to hunt and gather our foods from the lands and waters. He
taught us, don’t be greedy, don’t take any more than what you need, and share with
one another. Ngurunderi also warned us that if we don’t share we will be punished (see
the Thukeri story).
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 94
Aboriginal_Engagement_version_14.indd 94 19/10/2007 4:50:00 PM THUKERI (Bony Bream) story
A long time ago two Ngarrindjeri men went fishing in a bay near Lake Alexandrina
to catch the thukeri mami (bream fish). They set off in their bark canoe to catch the
big fat thukeri. They fished and fished until their canoe was over full and they said,
we have plenty of thukeri, we will paddle to shore before we sink. As they paddled to
shore they saw a stranger coming towards them. So they covered up the thukeri with
their woven mats because they said this man might want some of our thukeri. When
they approached the shore the stranger said to them ‘hey brothers, I’m hungry. Have
you any fish to share” But the two Ngarrindjeri men said ‘no we haven’t many fish, we
only have enough to feed our families’.
So the stranger began to walk away. Then he turned and said ‘you have plenty of fish
and because you are greedy and don’t want to share you will not enjoy the thukeri fish
ever again’. As the stranger walked away the two Ngarrindjeri men laughed at him.
When the Ngarrindjeri men unloaded the thukeri on to the banks to scale and clean
them, they saw that their nice big fat thukeri were bony. They did not know what
had happened, and went home to the campsite in shame to tell the elders what had
happened. The elders were angry and said the stranger was Ngurunderi their Spirit
Ancestor, and because they were greedy and would not share with him he had put a
curse on the thukeri mami. Now all the Ngarrindjeri people would be punished.
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 9595
Aboriginal_Engagement_version_14.indd 95 19/10/2007 4:50:04 PM Our history
Tens of thousands of years looking after Yarluwar-Ruwe
Ngarrindjeri have occupied, enjoyed, managed and used our lands and waters since
creation. We were here when the sea level began rising about 18,000 years ago, and
our ancestors watched the sea flooding over the coastal plains. We were here when the
sea stabilised at its current level about 5,000 years ago. Our creation stories record
these dramatic changes. We were here when the European invaders began stealing
our land and our resources; killing our people and our Ngartjis, such as Kondoli (whale)
and Paingal (seal); polluting our rivers, lakes and Coorong; and draining our wetlands/
nurseries. And we are still here!
Because of the richness of our natural resources and our sustainable use and
management of them, our sea country supported among the highest density of
Aboriginal population anywhere in Australia prior to European invasion. Our population
at that time has been estimated to be 6,000 people. Our culture and economy have
always depended on the resources of our Yarluwar-Ruwe. We used and continue to use
the resources of the land, but it was the saltwater and freshwater environments that
provided us with most of our needs.
Such was the wealth of sea and marine life, including fish, shellfish, eels, waterbirds
and water plants, that we have always lived a settled lifestyle. Our knowledge of our
sea country will continue to underpin our survival and our economy. Tendi, our formal
governing council, ensured and will continue to ensure our stable and sustainable
society, which maintains our obligations to sea country.
Our creation stories and oral traditions have been passed down from generation to
generation and with them a detailed knowledge of our Yarluwar-Ruwe.We developed
many tools and other equipment to harvest and process our resources, including fish
nets, fishing weirs, spears, lines, snare traps, decoys, bark canoes, reed rafts, large
floating fishing platforms and woven baskets. Our capacity for storing food enabled us
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 96
Aboriginal_Engagement_version_14.indd 96 19/10/2007 4:50:05 PM to organise large gatherings of Ngarrindjeri people to engage in trade, ceremonies
and other social activities with neighbouring Nations.
Ngarrindjeri people speak a common Ngarrindjeri language. We comprise several
peoples, each with particular knowledge about areas of Ngarrindjeri sea country.
We are all linked through creation stories, creation trails and sites, ceremonies and
sacred places. Central to our shared culture is our creator ancestor Ngurunderi
whose travels and actions created the River Murray, the lakes, the Coorong and
coastal hummocks, our lands, waters, fish and resources.
Towards the end of his journey Ngurunderi placed his Yuke (canoe) into the dark
night sky where it became Warriewar (the Milky Way). Like other creation stories,
Ngurunderi’s journey ended at Kangaroo Island from where he ascended into the sky
and became the bright star in Warriewar. Ngurunderi’s story also refers to the role
of ancestral women (in this case Ngurunderi’s two wives) in creating the Country we
know today.
Both men and women hold special cultural and environmental knowledge and men
and women have always been involved, and continue to be involved, in passing down
our knowledge between generations and in decision making about Ngarrindjeri
affairs, land waters and resources. Ngarrindjeri people hold cultural and spiritual
connections to particular places, to particular species of animals and plants, and all
elements of the environment are part of our kinship system. Particular animal and
plant species are the Ngartji (totem or special friend) of Ngarrindjeri people, who
have special responsibility to care for their Ngartji. To care for Ngartji is to care for
country.
The Ngarrindjeri vision for sea country has always been the same.
The waters of the seas, the waters of the Kurangk (Coorong), the waters of the rivers
and the lakes are all spiritual waters. The creation ancestors taught us how to respect
and understand the connections between the lands, the waters and the sky. The place
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 9797
Aboriginal_Engagement_version_14.indd 97 19/10/2007 4:50:07 PM where the fresh and salt waters mix is a place of creation where Ngarjtis breed. Our
women fought to protect these spiritual waters by objecting to the building of the
bridge to Kumarangk (Hindmarsh Island). Any future plans affecting these waters
must respect our cultural traditions and beliefs. We implore nonindigenous people to
respect the Yarluwar-Ruwe as it was created in the Kaldowinyeri (the creation).
Our old people have rejoiced about the return to Ngarrindjeri Yarluwar-Ruwe, of
Kondoli our whale ancestors. Some of our Ngartjis have not returned to our lands
and waters. We mourn the loss of our closest friends. We fear for the animals, fish,
birds and all living things in our seas and waterways. We hope that the growing
awareness of nonindigenous people will not be too late.
We know that many of our Ngartjis travel to other countries during certain times
of the year and therefore we have a cultural responsibility to care for each other’s
Ngartji, and to care for each other’s lands and waters. We have always recognised
our responsibilities and connections to other parts of Australia and to distant lands.
In recent times we have learned that our Ngartjis travel to places such as Great
Turtle Island (North America) and other countries.
Our Ngarrindjeri vision for our sea country must remain strong, for the
health and survival of our brothers and sisters in distant lands that rely
on our Ngartjis – birds, fish and other animals – that are nourished by our
Yarluwar-Ruwe and travel over long distances.
The land and waters is a living body. We, the Ngarrindjeri people, are a part of its
existence. The land and waters must be healthy for the Ngarrindjeri people to be
healthy. We say that if Yarluwar-Ruwe dies, the waters die, our Ngartjis die, and then
the Ngarrindjeri will surely die.
We ask nonindigenous people to respect and understand our traditions, our
rights and our responsibilities according to Ngarrindjeri laws and to realise
that what affects us, will eventually affect them.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 98
Aboriginal_Engagement_version_14.indd 98 19/10/2007 4:50:08 PM Impact of European invasion and settlement
Since European arrival, terrible crimes have been committed against the lands, the
waters and all living things, and against the Ngarrindjeri people. Ngarrindjeri are
living with the pain and suffering from the acts of terror and violence that were
inflicted upon our old people. This pain has been passed down to us through the
generations. Our lands and waters were stolen, our children were stolen and our old
people’s bodies were stolen from our burial grounds.
The first Europeans to arrive on our country were supposed to make treaties with
Ngarrindjeri for the use, purchase and occupation of our lands and waters. The
Letters Patent of 1836 that authorised the British colonisation of the Province
of South Australia expressly sought to protect our traditional rights to land and
resources in the following words:
………Provided always that nothing in those our Letters Patent contained shall affect
or be construed to affect the rights of any Aboriginal Natives of the said province
to the actual occupation or enjoyment in their own persons or in the persons of
their descendants of any lands therein now actually occupied or enjoyed by such
natives.
These provisions of the Letters Patent were the foundation on which the Ngarrindjeri
vision for sea country could have been built, but sadly the South Australian Company
ignored the written orders from King William IV of the United Kingdom of Great Britan.
In 2003, based on provisions of the Letters Patent and similar protections provided
in legislation relating to the establishment of the province of South Australia,
we petitioned the South Australian government to transfer title of crown land to
Ngarrindjeri people and to negotiate a treaty with us. So far there has been no
response to our genuine request, as traditional owners of our lands and waters, for
a treaty and just settlement.
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 9999
Aboriginal_Engagement_version_14.indd 99 19/10/2007 4:50:10 PM Our contact with Europeans began in about 1810, when sealers operating from
Kangaroo Island kidnapped Ngarrindjeri women and introduced venereal diseases.
Soon after, other introduced diseases such as smallpox took a heavy toll on our people.
The stealing of our land by the South Australian authorities was illegal according to the
instructions of the British Crown. Farmers and other settlers began occupying these
stolen lands in about 1840. This was swiftly followed by destructive changes to our
environment, the effects of which continue to impact on us today.
Since the 1860s successive South Australian governments have supported the
construction of a huge network of agricultural drains in the south-east of our country.
Water that once brought life to a vast expanse of wetlands was drained into the sea,
and the Coorong and other inland wetlands have been denied their major source
of freshwater. As a result of this destructive land management, the Coorong - for
thousands of years a major focus of our culture and economy - began to deteriorate
and is rapidly dying today. According to recent scientific studies two thirds of the
Coorong is irreparably damaged.
From 1935 to 1940 the South Australian government funded the construction of five
barrages at the southern end of Lake Alexandrina for the purpose of preventing the
flow of saltwater into Lake Alexandrina and the Murray River. Until that time, saltwater
mixed with fresh water and sometimes travelled great distances up the river and the
ecosystems of the lakes and the river had depended on the mixing of saltwater and
freshwater.
The barrages were built at the request of European landowners and without the
consent of Ngarrindjeri people. For the last 65 years we have witnessed the decline in
the health, wildlife and other resources of the lakes and the river, made worse by the
deliberate introduction of exotic species, such as the European carp and destructive
farming practices such as dairy farming, irrigation, land clearing and cattle and sheep
grazing.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 100
Aboriginal_Engagement_version_14.indd 100 19/10/2007 4:50:12 PM In 1859 a Christian mission was established by the Aborigines’ Friends Association
at Point McLeay (now Raukkan Community), which provided a refuge for some
Ngarrindjeri people who had been forced from their lands. However, missionaries such
as George Taplin believed that the only way for Ngarrindjeri people to survive was to
adopt European traditions and to become Christians. This meant that our language,
traditional belief systems, culture and heritage were not valued by the South Australian
government and the majority of the nonindigenous community, and were undermined
by the missionaries. We know that in 1836 the British Crown recognized our human
rights through the Letters Patent and our equitable rights as British subjects. We also
recognise that some South Australians have long supported, and continue to support,
our human rights. Threats to our traditional beliefs and sacred places have continued
into recent times. The proposal to build a bridge to Kumarangk (Hindmarsh Island)
during the 1990s directly threatened Ngarrindjeri women’s and men’s cultural beliefs
and cultural sites.
The majority of Ngarrindjeri people rejected the unjust outcome of the 1995 Hindmarsh
Island Bridge Royal Commission. In 2001, a federal court decision by Justice Von
Doussa completely contradicted the findings of the royal commission, but by then the
bridge had been built, our beliefs desecrated and our sites destroyed.
Although Ngarrindjeri have watched the continuing destruction of our lands and
waters we will always respect our laws of sharing, caring and respect. Because of
our knowledge, our inherent rights to our lands and waters, and our cultural spiritual
responsibility we must be recognised as equal partners in caring and sharing for
country.
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 101101
Aboriginal_Engagement_version_14.indd 101 19/10/2007 4:50:13 PM Our future
Until our rights and responsibilities are acknowledged and respected this pain,
suffering and continued denial of our inherited rights will be passed down to
our children and their children’s children. We seek a just settlement of the past,
recognition of our inherent rights in our Yarluwar-Ruwe (Our Country), an apology
for the pain and suffering inflicted upon us, and compensation that will provide us
with the resources to build a healthy future for our children and our grandchildren.
We want to build partnerships, through Kungun Ngarrindjeri Yunnan Agreements,
on foundations of trust and respect – this is the path our leaders have chosen. We
congratulate the vision of the Alexandrina Council in signing the first ever Kungun
Ngarrindjeri agreement with the Ngarrindjeri Nation, which includes a ‘sincere
expression of sorrow and apology to the Ngarrindjeri people’.
We have long understood that for our rights, culture and heritage to be respected
we must actively help the wider community to understand our history, our traditions,
our beliefs and way of life. For more than twenty years we have operated a unique
residential cross-cultural awareness and education facility at Camp Coorong, near
Meningie. Many thousands of Australians of all ages and backgrounds have attended
courses and workshops at Camp Coorong and we have been encouraged by their
willingness to listen to our side of the story and to reassess their own understanding
of Australia’s history and peoples. To counter ongoing challenges and threats to our
cultural beliefs, special places and traditional practices, we will continue to engage
in cross-cultural awareness teaching and we look forward to sharing our knowledge
of culture and country with many more Australians and international groups in the
years ahead.
Our old people taught us to share with others. We invite all who respect us to join with
us in our responsibility and duty to care for country. Let us walk together to build a
healthy future for our children, our grandchildren and all generations to come.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 102
Aboriginal_Engagement_version_14.indd 102 19/10/2007 4:50:15 PM FUTURE MANAGEMENT OF NGARRINDJERI COUNTRY
This section sets out intentions for the future management of coastal lands and
waters. For ease of explanation and to help develop strategic and priority actions we
discuss future management under several issues. All these issues are interrelated and
they all reflect the intention to meet our cultural obligations to protect and conserve
our country, and the intention to achieve a fair economic benefit from the sustainable
use of country.
ISSUE 1: PROTECTED AREAS
The South Australian government has established numerous protected areas
(particularly National parks and conservation parks) over portions of our country.
The government is also currently developing proposals to establish a network of
marine protected areas in coastal waters around South Australia, which will include
marine protected areas in our sea country. We acknowledge that the objectives
of protected area management have much in common with our own intentions for
caring for country, and that we are now consulted in some aspects of managing
some protected areas. However, none of the existing protected areas on Ngarrindjeri
country were established with our consent and the management arrangements in
place do not adequately reflect our rights and obligations to country. Some advances
have been made towards appropriate Aboriginal involvement in the governance and
day to day management of protected areas elsewhere in South Australia, Australia and
internationally. We note that current international best practice requires governments
to negotiate with and obtain the consent of Indigenous peoples before the protected
areas are established on their traditional land and sea areas. Management plans of
protected areas tend to focus almost exclusively on their biodiversity values and some
archaeological values, with little or no recognition that animals, plants landscapes and
seascapes also possess cultural values which are vitally important to Ngarrindjeri
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 103103
Aboriginal_Engagement_version_14.indd 103 19/10/2007 4:50:16 PM people and which must be taken into account in protected area management. A
further shortcoming of some existing government-managed protected areas is that
they establish separate protection and management regimes over terrestrial, marine
and freshwater environments, rather than providing integrated management of all
these ecologically and culturally interrelated environments. Existing protected areas
within Ngarrindjeri Country include:
• Tilley Swamp Conservation Park
• Gum Lagoon Conservation Park
• Bunbury Conservation Park
• Martin Washpool Conservation Park
• Mount Boothby Conservation Park
• Carcuma Conservation Park
• Ferries-McDonald Conservation Park
• Coorong National Park
• Coorong, Lake Alexandrina and Lake Albert Ramsar Site.
Of these, the Coorong National Park and the Coorong, Lake Alexandrina and Lake
Albert Ramsar Site are particularly important to Ngarrindjeri people as they include
environments and resources that have been central to our cultural survival for
thousands of years.
Objectives for protected areas
Our prime objective is to secure the appropriate recognition of our rights, interests
and values in all matters relating to the establishment and management of protected
areas within our country. Such recognition includes:
• negotiation with and consent by Ngarrindjeri people prior to the establishment
of any new protected areas within our country
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 104
Aboriginal_Engagement_version_14.indd 104 19/10/2007 4:50:18 PM • return of all existing and future protected areas on our country (a priority is the
hand-back of the Coorong National Park) with agreements setting the terms of
future management
• recognition of Ngarrindjeri values and knowledge in the development and
implementation of all protected area management plans on Ngarrindjeri
country
• economic benefit from the management of protected areas, including training
and employment of rangers and other staff, and the delivery of cultural
interpretation services.
Strategies and priority actions for protected areas
1. Create an agreement with the AMLR NRM Board for the recognition of Ngarrindjeri
rights, interests and values with respect to all protected areas within Ngarrindjeri
country, including steps towards achieving the objectives listed above.
2. Obtain information and independent advice relating to protected area management
arrangements elsewhere in Australia and overseas to assist Ngarrindjeri people to
achieve the above objectives.
3. Seek support from other Indigenous organisations, nongovernment conservation
groups and the general public to assist Ngarrindjeri people to achieve the above
objectives.
4. As a matter of urgency, negotiate amendments to the plans of management
for Coorong National Parks and The Coorong, Lake Alexandrina and Lake Albert
Ramsar Site to include recognition of Ngarrindjeri rights, interests and values and
to incorporate such recognition into a Kungun Ngarrindjeri Yunnan agreement. This
will require resources for the Ngarrindjeri governing bodies to conduct research and
planning to produce Ngarrindjeri policies and strategies for the new management
plans.
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 105105
Aboriginal_Engagement_version_14.indd 105 19/10/2007 4:50:20 PM 5. Explore options for acquiring ownership of Ngarrindjeri Ruwe for management by
Ngarrindjeri people as a protected area, either as part of the Coorong National Park
or as an Indigenous protected area.
6. Request support from the Commonwealth Department of the Environment and
Heritage and the South Australian Department for Environment and Heritage to explore
opportunities for establishing Indigenous protected areas on Ngarrindjeri Country.
ISSUE 2: FISHERIES
Freshwater and saltwater fishing have been fundamental to our cultural economy
since time immemorial, and we continue to depend on freshwater and saltwater
resources for cultural and economic wellbeing. Our knowledge of marine, intertidal,
estuarine and freshwater environments has enabled us to sustainably harvest many
species of fish and shellfish. Many of these species are Ngartji (totems or special
friends) for us, are significant for their part in our creation stories and have other
cultural values. Over thousands of years we developed a sophisticated array of fishing
technology, including:
• several different types of nets made from manangkeri (bulrush – Typha sp.) for
catching different species of fish
• fish hooks made from bone and shell
• spears and clubs
• stone fish traps
• fishing weirs made from branches, stakes or woven rushes. Kurangk marte
marmi (stone fish trap)
We catch fish to feed our people. We also have a long established tradition of smoke
drying fish for trading with neighbours, and hence commercial fishing has always
been part of our cultural economy. In the early days of nonindigenous settlement
we operated a commercial fishing enterprise at Point McLeay (Raukkan) and many
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 106
Aboriginal_Engagement_version_14.indd 106 19/10/2007 4:50:21 PM Ngarrindjeri people have been employed in the fishing industry over the last 150
years. We are aware that the Australian Law Reform Commission recommended in
1986 that fisheries and other natural resources should be allocated and managed
according to the following priorities:
1. Conservation and other identifiable overriding interests
2. Traditional hunting and fishing
3. Commercial and recreational hunting and fishing.
Despite these recommendations and our strong cultural and economic connection to
the marine and freshwater fisheries in our country, we have received little recognition
in fisheries management in this region and we have benefited little from the economic
use of our traditional fisheries resources by others.
Over the years, fisheries laws, regulations and management plans have restricted
traditional use of fishery resources (for example equating our rights, interests and
values with those of recreational fishers), while favouring access and unsustainable
use of these resources by others. Environmental damage to the Coorong and Murray
River has further reduced our access to traditional fishery resources. While recent
government management plans refer to the cultural significance of environments and
resources to Ngarrindjeri people, these plans are grossly inadequate in addressing
our rights, interests and values, nor do they provide adequate mechanisms to protect
our values and resources from further damage.
Current fisheries management arrangements treat Ngarrindjeri people as recreational
fishers, with the same rights and interests as a tourist from anywhere in Australia
or overseas. The only exception is that an exemption is provided to allow the use
of one gill net for the purposes of cultural education activities conducted at our
cross-cultural awareness training facility at Camp Coorong. While that exemption
is welcome, it is far short of adequate recognition of our full rights, interests
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 107107
Aboriginal_Engagement_version_14.indd 107 19/10/2007 4:50:23 PM and values. This arrangement continues to deny the vast majority of Ngarrindjeri people
the right to freely practice their culture on their own traditional country.
Objectives for fisheries
Our prime objective is to secure the recognition of our rights, interests and values in all
matters relating to the use and management of fisheries resources within our country.
This can be achieved by:
• promoting understanding of Ngarrindjeri rights, interests and values
• acceptance in fisheries management plans, legislation and other legal and policy
instruments
• the design and implementation of fisheries management arrangements that
reflect our cultural obligations to country and resources, including opportunities
for Ngarrindjeri people to:
~ continue cultural fishing practices
~ exercise traditional decision making authority over country and resources
~ benefit from the commercial use of those resources
• a long term commitment by all levels of government and the wider community
to repair the appalling damage to environments resulting from management
decisions and actions taken by successive governments since British
colonisation.
Strategies and priority actions for fisheries
The South Australian government is engaged in statewide negotiations to address
Indigenous peoples’ rights and interests in fisheries use and management,
including the revision of the Fisheries Act 1982. While we welcome that the
government is at last acknowledging that the Indigenous fishery is distinct
and separate from commercial and recreational fisheries, obligations to our
culture and country require us to directly negotiate the recognition of Ngarrindjeri
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 108
Aboriginal_Engagement_version_14.indd 108 19/10/2007 4:50:24 PM rights, interests and values with government agencies and others. It is not appropriate
or acceptable to address our interests solely via a statewide negotiation process.
We intend to achieve the objectives listed above through the following strategies and
priority actions:
1. Negotiate a Kungun Ngarrindjeri Yunnan agreement between Ngarrindjeri people
and the Fisheries Division of Primary Industry Resources, South Australia (PIRSA)
stating principles and processes leading to the full recognition of Ngarrindjeri rights,
interests and values in the management and sustainable use of fisheries resources in
our country.
2. Implement above Kungun Ngarrindjeri Yunnan agreement through a series
of negotiation meetings, adequately resourced through government funding and
independently facilitated. Such a negotiation processes must include a comprehensive
review of fisheries management arrangements and options to account for all values
associated with fisheries resources (not just ecological and commercial values) and not
be limited to minor readjustments of existing arrangements (such as merely providing
for Indigenous representation on advisory committees).
3. Seek support from PIRSA, commercial fishers and other fisheries stakeholders for
the establishment of the Ngarrindjeri Caring For Country Centre, so that we can play
an equal role in the management of fisheries within the region.
4. Seek investors and partners for the establishment of a fish processing plant at
Meningie, to provide employment and economic benefits to Ngarrindjeri people and the
region.
5. Explore opportunities for the development of aquaculture enterprises on Ngarrindjeri
country and employing Ngarrindjeri people, e.g. cockle farming, fish farming.
6. Host a meeting, or series of meetings, with Fisheries Division of PIRSA and Department
for Environment and Heritage with the aim of securing the holistic management of
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 109109
Aboriginal_Engagement_version_14.indd 109 19/10/2007 4:50:26 PM coastal, marine and freshwater environments and resources within country.
7. Deliver a cultural awareness program for commercial fishers, recreational fishers
and fisheries managers to assist them to understand Ngarrindjeri values associated
with Coorong and Lakes fisheries.
ISSUE 3: HERITAGE PROTECTION AND MANAGEMENT
We have an enduring obligation to protect and look after Ngarrindjeri cultural heritage
throughout country. Our cultural heritage includes:
• our lands and waters and all living things associated with country
• our sacred sites
• our burial sites
• our story places and creation trails
• our camping, hunting and gathering places
• our language, stories and sacred knowledge
• our knowledge of the animals, plants, environments, traditional skills and other
cultural practices that have sustained us for thousands of years
• ancient and recent history and struggle for cultural survival and recognition.
Since the early days of colonisation, our heritage has been threatened by the stealing
of our lands and resources, by the removal of our children, by the forced introduction
of foreign beliefs and languages, by destructive changes to our environments, by
the loss of access to much of our country, by the spread of settlements and other
developments, and by the laws that protect the interests of those who threaten
our heritage. Despite these threats and impacts over the last 200 years we have
taken our own measures to ensure that as much Ngarrindjeri cultural heritage as
possible will survive, for the benefit of our descendants and for the benefit of the
wider Australian community.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 110
Aboriginal_Engagement_version_14.indd 110 19/10/2007 4:50:28 PM We have:
• passed on our cultural knowledge from generation to generation
• kept our language alive
• continued our unique traditions of weaving, basket making and other cultural
practices
• retained our knowledge of the Coorong, the sea, the lakes and the river
• continued to know about, and use, the plants and animals of country
• maintained family connections, even when some people have moved far from
their country
• negotiated a Kungun Ngarrindjeri Yunnan agreement with Alexandrina Council
to protect Ngarrindjeri heritage within Alexandrina Council area
• achieved the repatriation of the remains of many of our old people, who were
illegally removed from burial grounds and stolen from our families by museums,
scientists, governments and other institutions and private ‘collectors’ in Australia
and overseas
• established and run a unique cross-cultural education facility at Camp Coorong
that has educated and changed the lives of thousands of children and adults
from all over Australia and overseas for the last twenty years.
In spite of these efforts our heritage remains under threat throughout much of our
country. The long legal and political battle over the bridge to Kumarangk (Hindmarsh
Island) is a reminder that our heritage continues to be threatened and damaged,
and that the struggle to gain adequate protection for our heritage is not over. The
Hindmarsh Island business took a devastating emotional and cultural toll on our
people. Now we are living with the reality of yet another destroyed Ngarrindjeri
sacred site, as well as the legacy of fighting such a public battle over matters that
relate to the core of our identity as Ngarrindjeri people. We take some satisfaction
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 111111
Aboriginal_Engagement_version_14.indd 111 19/10/2007 4:50:29 PM that the 2001 report by federal court Justice Von Doussa who confirmed that the
Ngarrindjeri sites and beliefs were threatened and damaged by the building of the
Hindmarsh Island bridge. But we are saddened that such recognition came too late
to protect our heritage and still today we have not yet received an apology or any
form of compensation.
While the Hindmarsh Island business is still painful, we hope that never again will
our heritage be subjected to such willful, politically sanctioned, destruction. We take
this opportunity to build collaboration with civilized government agencies and other
parties to work with us to protect all aspects of Ngarrindjeri heritage for the good
of our shared future.
Objectives for heritage protection
Our overriding objective is to protect all Ngarrindjeri heritage values, places and
objects. As we no longer control all of Ngarrindjeri country, we understand that the
protection of Ngarrindjeri heritage will require the negotiation of agreements and
partnerships with governments at all levels, as well as nongovernment organisations.
To achieve this overriding objective we must:
• work in partnership with government agencies and the wider community to
build respect for Ngarrindjeri heritage as a vitally important component of the
heritage of South Australia and Australia
• secure sustainable funding and other resources to enable Ngarrindjeri people to
properly look after their cultural heritage. This includes, as a matter of urgency,
the state government’s support for the establishment of a properly resourced
Ngarrindjeri Caring for Country Centre
• achieve security for all Ngarrindjeri burials and burial grounds in perpetuity
• reform cultural heritage management in South Australia to recognise Ngarrindjeri
authority over the protection of our heritage values, places and objects.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 112
Aboriginal_Engagement_version_14.indd 112 19/10/2007 4:50:31 PM Strategies and priority actions for heritage protection
To achieve the above objectives we propose to work with all levels of government to:
1. Continue and expand our cross-cultural education programs to provide government
decision-makers, legislators and the wider community opportunities to understand
and respect Ngarrindjeri people and their cultural heritage
2. Negotiate Kungun Ngarrindjeri Yunnan agreements with all local governments
within our country, and all other agencies with decision-making powers that affect
Ngarrindjeri people and heritage
3. Negotiate heritage agreements with all landholders within country to enable
us to meet our cultural obligations to protect our heritage and conduct cultural
practices
4. Negotiate secure burial grounds for repatriated old people throughout Ngarrindjeri
Ruwe. Work with all levels of government to determine the most appropriate legal
method for protecting burial grounds in perpetuity.
5. Negotiate with, and secure funding and other resources from, government agencies
to make the South Australian Aboriginal Heritage Act 1988 workable, enabling the
Ngarrindjeri Nation to protect its cultural heritage
6. Seek investment partners from research institutions, governments and others
to establish a Ngarrindjeri wetlands/nurseries research centre, to become the
major research and interpretation centre for lands and waters, thus providing an
opportunity to combine Ngarrindjeri knowledge with scientific knowledge for the
better management of our environments.
7. Ensure that the Ngarrindjeri vision for country is reflected in all local area plans
(LAPs) and other NRM plans over Ngarrindjeri Country.
8. Seek public and government support for the reinstatement of the Hindmarsh Island
ferry or other water transport to enable Ngarrindjeri people to freely access the island.
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 113113
Aboriginal_Engagement_version_14.indd 113 19/10/2007 4:50:32 PM ISSUE 4: ECONOMIC BENEFITS FROM COUNTRY
Ngarrindjeri culture developed in one of the most resource-rich regions of Australia,
resulting in a population density before British colonisation among the highest
anywhere in Australia. Our economy has always been based on the sustainable use
and trade of natural resources. Since colonisation, however, Ngarrindjeri people
have been marginalised from the economic benefits of those resources, and the
resources themselves have deteriorated through unsustainable use and destructive
environmental management practices. Commercial fishers, farmers, irrigators
and tourism operators have built their industries and wealth from our country and
resources, while we were forced onto reserves, missions and into fringe camps and
to survive in a welfare economy.
We recognise that the new industries are here to stay and we insist that our future
must be guaranteed through a just and rightful share in the economic benefits from
country across all industries. We welcome training, knowledge, skills and other
support to build our economic future. We also recognise that our cultural knowledge
and skills will be the foundations of this economic development. Our knowledge of
environments, resources, language, cultural practices, history and cross-cultural
communication are essential in developing enterprises and partnerships in many
industries, including:
• cultural education and cross-cultural education
• research
• protected area management
• ecological restoration
• art and craft teaching and production
• museum management
• natural resources management, including fisheries management
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 114
Aboriginal_Engagement_version_14.indd 114 19/10/2007 4:50:34 PM • ecotourism and cultural tourism
• commercial fisheries
• fish processing and marketing
• aquaculture.
Cultural and economic sustainability
Cultural sustainability and economic development must be achieved together. A secure
economic future for Ngarrindjeri people must be achieved through the sustainable
and culturally appropriate use of resources, environments, skills and knowledge. To
provide the best opportunities for Ngarrindjeri people to use their skills and knowledge
and to gain and apply new skills and knowledge, our goals are to:
• Ensure that the environments and natural resources within Ngarrindjeri Country
are managed according to Ngarrindjeri laws/lore and traditions and respecting
Ngarrindjeri rights and interests, thereby ensuring longterm roles for Ngarrindjeri
people in the management of country
• Strengthen Ngarrindjeri infrastructure, management and controls over the
natural and cultural resources in Ngarrindjeri country
• Achieve substantial and sustainable Ngarrindjeri employment in all government
agencies with responsibilities for decision-making and management of
environments and resources.
• Achieve substantial and sustainable Ngarrindjeri employment in all industries
in our country.
• Acquire financial support and/or joint venture partners for establishing
commercial enterprises in our country
• Develop partnerships with other Indigenous Nations, both Nationally and
internationally.
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 115115
Aboriginal_Engagement_version_14.indd 115 19/10/2007 4:50:36 PM Strategies and priority actions for economic benefits from country
To achieve these goals the intention is to implement the following strategies and
priority actions:
1. Negotiate Kungun Ngarrindjeri Yunnan agreements with environmental and natural
resources management agencies to ensure that Ngarrindjeri people have the
opportunity to be employed in the protection and management of all cultural and
natural values of Country.
2. Enhance the participation of Ngarrindjeri people in all industries in country and
collaborate with government agencies and industry associations to negotiate training
and employment strategies.
3. Seek investors and partners for the establishment of commercial enterprises,
offering opportunities for the training and employment of Ngarrindjeri people,
including
• commercial fishing licences
• fishing processing plants
• aquaculture ventures
• tourism
• the re-establishment of the Hindmarsh Island ferry or other transport, to be
operated by Ngarrindjeri people
• management of levee banks and revegetation of wetland areas
• establishment of a Ngarrindjeri research centre
4. Ngarrindjeri will develop a Caring for Country Centre to strengthen culturally
appropriate and economically sustainable management of Ngarrindjeri country.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 116
Aboriginal_Engagement_version_14.indd 116 19/10/2007 4:50:37 PM ISSUE 5: COLLABORATION WITH OTHER INDIGENOUS PEOPLES
The challenges we face in protecting and managing our environments and resources,
and in developing ecologically and culturally sustainable development for Ngarrindjeri
people, are shared by many other Indigenous peoples in Australia and overseas.
Furthermore, we know that we are custodians of migratory animals (for example birds
and eels) that are culturally significant not only to Ngarrindjeri people, but also to other
Indigenous peoples on whose environments these migratory species depend far away
from, in northern Europe, in the Pacific and in North America.
We therefore see the benefit of building links with other Indigenous peoples who share
our challenges and who share responsibility for culturally significant species. We have
aligned ourselves with all the Indigenous Nations throughout the Murray Darling Basin
and have developed alliances, and made exchange visits, with Indigenous groups in the
United States of America, Canada and New Zealand. We will maintain and strengthen
these alliances and plan to engage with Indigenous groups elsewhere in the world. We
also intend to maintain and build our contacts and cooperation with other Indigenous
peoples in Australia, particularly those that are involved with sea country management,
so that we can exchange ideas and experiences and provide mutual support.
Objectives for collaboration with other Indigenous peoples
Our objectives for collaborating with other Indigenous peoples in Australia and overseas
are to:
• create opportunities through exchanging ideas, knowledge and experiences in the
protection and management of migratory species of shared cultural significance
• create opportunities through exchanging ideas, knowledge and experiences in
building Indigenous peoples’ capacity to protect and manage their environments,
resources and cultural heritage
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 117117
Aboriginal_Engagement_version_14.indd 117 19/10/2007 4:50:39 PM • create opportunities through exchanging ideas, experiences and knowledge in
building partnerships with government agencies and others in protecting and
managing respective environments and resources
• negotiate a Pacific Rim Indigenous Peoples’ treaty for environmental and
cultural protection
• develop joint projects with other Indigenous Nations around sea country
management.
Strategies and priority actions for collaboration with other Indigenous peoples
1. We will provide copies of the sea country plan to other Indigenous groups in Australia
and to Indigenous groups in USA, Canada and New Zealand with whom we are already
in contact and with whom we wish to collaborate.
2. We will develop a visit/exchange program with other Indigenous groups in Australia
and overseas to create opportunities through the exchange of ideas, experiences and
knowledge relating to:
• protecting and managing migratory species of shared cultural significance
• building capacities for environmental, natural resources and heritage
management
• salt and fresh water management, water quality, environmental and cultural flows
and negotiating water rights
• building partnerships with government agencies, industries and others
• options for ecologically and culturally sustainable economic development.
3. We will develop relationships with other Indigenous Nations engaged in sea
country planning and management, and provide mutual support in the implementation
of sea country plans.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 118
Aboriginal_Engagement_version_14.indd 118 19/10/2007 4:50:40 PM 4. We will further develop and strengthen our relationships with the Murray Lower
Darling Rivers Indigenous Nations (MLDRIN).
5. We will continue to develop and strengthen relationships with Indigenous peoples
around the Pacific Rim as part of negotiations for an Indigenous peoples’ treaty for
environmental and cultural protection.
6. We will strengthen our formal relationship with the Confederated Tribes of the
Umatilla Indian Reservation (Umatilla, Cayuse, Walla Walla).
ISSUE 6: RESEARCH
Ngarrindjeri country and resources have been researched by universities, museums
and government agencies over many decades, for the most part conducted without
the informed consent of Ngarrindjeri people. While we have been the subject of
research from the early days of British colonisation, we have rarely been full and equal
research partners. In recent years, anthropologists and archaeologists have become
more attuned to the need to take a collaborative approach to researching Ngarrindjeri
cultural heritage, but most other research disciplines either ignore our rights
and responsibilities to the country and resources that are subjected to their research, or
engage with us merely as members of the public. Because of the uniqueness of
Ngarrindjeri country and culture, and because of the severe environmental stresses
that have been placed on our country, we are certain that there will be ongoing
research effort by many institutions and many disciplines in the years ahead
Research will therefore continue to be a significant industry within our region. As part
of our commitment to the wellbeing of country, all research within the region
must adhere to Ngarrindjeri cultural protocols and Ngarrindjeri intellectual and cultural
property rights. Ngarrindjeri support and approval will only be given to research
institutions and disciplines that are prepared to become full and equal research
partners. In recent times, Ngarrindjeri have developed a collaborative working
relationship with Flinders University of South Australia.
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 119119
Aboriginal_Engagement_version_14.indd 119 19/10/2007 4:50:42 PM Policy for research on Ngarrindjeri country
Policy objectives for research on country and resources include:
• to be fully informed about past and present research on Ngarrindjeri Country
• mandatory access to outcomes and benefits of research occurring on Country
• to approve and participate in any research that occurs on country
• for Ngarrindjeri people to be full and equal research partners
• for Ngarrindjeri people to be equitably resourced to participate in research
• to protect Ngarrindjeri intellectual and cultural property rights
• to conduct our own culturally appropriate research that is vitally significant to
country and culture
• to set the terms of reference for the priorities and programs of institutions
conducting research on Ngarrindjeri Country;
• to develop a Ngarrindjeri Nation research centre linked to the Ngarrindjeri Caring
for Country Centre.
Strategies and priority actions for research on Ngarrindjeri country
The following strategies and priority actions are proposed to achieve the above policy
objectives for research on Ngarrindjeri country:
• negotiate protocols/agreements with key research institutions about the
conduct and ownership of research on Ngarrindjeri country
• negotiate support from key research institutions, government and nongovernment
organisations for the establishment of the Ngarrindjeri Nation Research centre
linked to the Ngarrindjeri Caring for Country Centre
• establish mandatory cross-cultural awareness training programs for researchers
proposing to conduct research on Ngarrindjeri country
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 120
Aboriginal_Engagement_version_14.indd 120 19/10/2007 4:50:44 PM • negotiate protocols/agreements with key research institutions and/or researchers
regarding teaching and training on Ngarrindjeri country that benefits all parties
• seek partners to establish cadetships, scholarships and mentoring programs to
support young Ngarrindjeri people wishing to train as researchers, managers and
cultural educators
• establish educational exchange programs with Indigenous Nations in Australia,
USA, Canada, New Zealand and the Pacific Rim;
• seek support from key research institutions for the establishment of the Ngarrindjeri
Caring for Country Centre.
OPPORTUNITIES FOR PARTNERSHIPS
Many environmental and resource management policies and plans have been developed
by government agencies and other resource management groups. We have been
involved in the development of some of these plans and policies, but others have been
developed with little or no Ngarrindjeri involvement. Nevertheless, most recent plans
and policies include some reference for the need to involve Ngarrindjeri people in future
environmental and resource management.
This section of the Sea country plan explores opportunities to meet our objectives
through building partnerships based on commitments made in existing environmental
and resource management plans and policies. In this way, our sea country plan not
only assists Ngarrindjeri people to exercise rights and obligations to country, but it
will also assist government agencies and others to meet their commitments to involve
Ngarrindjeri people in environmental and resource management. Over time we wish
to be involved in the implementation of every plan and policy that affects Ngarrindjeri
country. In the immediate future we will be seeking to build partnerships based on
commitments made in the plans and polices discussed below.
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 121121
Aboriginal_Engagement_version_14.indd 121 19/10/2007 4:50:45 PM Natural resources management regional plans and investment strategies
As the boundaries of the NRM regions have been decided on ecological and
jurisdictional considerations rather than Indigenous cultural perspectives, Ngarrindjeri
country is covered by parts of the following three NRM regions:
• Mount Lofty Ranges and Greater Adelaide NRM region (which includes the south-
western portion of Ngarrindjeri country)
• South Australian Murray Darling Basin NRM region (which includes most of
Ngarrindjeri country)
• South East NRM region (which includes the south-eastern portion of
Ngarrindjeri Country).
Mount Lofty and Greater Adelaide NRM region
The Mount Lofty and Greater Adelaide NRM regional plan, released in 2003, covers
only a small portion of Ngarrindjeri Country in the vicinity of Cape Jervis, and to date we
have had little involvement in either the development or implementation of the plan. The
Mount Lofty and Greater Adelaide NRM regional plan acknowledges the presence of
Indigenous cultural values within the region and the need to involve Indigenous people
in natural resources management. The NRM regional plan specifically refers to the
interests of Ngarrindjeri people and the role of the Ngarrindjeri Heritage Committee
in protecting heritage values within Ngarrindjeri Country. The Mount Lofty and Greater
Adelaide NRM regional plan has a strong focus on the management of various
categories of Aboriginal sites (sacred, burial, creation and teachings etc) and very little
emphasis on the broader cultural and economic connection between Aboriginal people
and the environments and natural resources of the region. However, one of the goals
and associated proposed key outcomes of the NRM regional plan clearly identifies the
need for broad recognition of Indigenous cultural values in NRM management:
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 122
Aboriginal_Engagement_version_14.indd 122 19/10/2007 4:50:47 PM Goal
Cultural values of Indigenous people recognised and safeguarded in natural resources
management programs in the region by traditional owners and nonindigenous
communities.
Key outcomes towards achievement of goal
1) Processes in place to ensure that Indigenous people are consulted and involved
in NRM actions that could have impact upon their cultural values.
2) Safeguards in place to ensure that NRM actions do not have negative impact
upon Indigenous culture.
The Mount Lofty and Greater Adelaide NRM regional plan also notes that Indigenous
cultural values are vulnerable to several threatening processes and that, although
there is wide community recognition of the need to protect Indigenous cultural values,
the regional (largely nonindigenous) community has not demonstrated the skills or
commitment to ensure that Indigenous cultural objectives are taken into account in
NRM programs.
The Mt Lofty and Greater Adelaide NRM regional plan identifies the following
recommended actions to meet the above goal and outcomes:
• Identify, record, protect, restore and monitor known or relocated sites and items
of archaeological and anthropological, cultural and historical significance in
cooperation with traditional owners, recognised heritage committees, native
title groups and AARD (Aboriginal Affairs and Reconciliation Department)
• Encourage and support archaeological and anthropological studies within the
region. All sites located during these surveys should be recorded to the standards
agreed between the traditional owners, recognised heritage committees, native
title groups and AARD.
• Empower Indigenous groups to manage their own lands, by providing adequate
resources to undertake training and infrastructure development, and ensure that
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 123123
Aboriginal_Engagement_version_14.indd 123 19/10/2007 4:50:49 PM nonindigenous land managers and communities have an adequate awareness of
Indigenous cultural values and a commitment to ensuring that those values are
taken into account, by June 2004;
• Develop and implement protocols for consultation between Indigenous
communities and nonindigenous stakeholders regarding natural resources
management actions in the MLRGA region: by June 2003;
• Ensure that Indigenous communities have input to relevant NRM actions
to safeguard cultural values and that nonindigenous stakeholders have an
understanding of relevant NRM actions to recognise and safeguard Indigenous
cultural values.
The implementation of the strategies and actions proposed in the Ngarrindjeri
sea country plan are largely consistent with the above goals, desired outcomes
and recommended actions. We therefore look forward to the support of the
Mt Lofty and Greater Adelaide NRM Group in implementing our sea country
plan, which will not only assist us in meeting our goals, but will assist the NRM
Group to meet their own goals and implement their own recommended actions.
We note in particular the recommendation to ‘Empower Indigenous groups to
manage their own lands’ is entirely consistent with the establishment of the
proposed Ngarrindjeri Caring for Country Centre, and we look forward to the
support of the Mt Lofty and Greater Adelaide NRM group to achieve this goal. We
recommend that an agreement between the Ngarrindjeri Nation and the other
Nation groups making up the Mt Lofty and Greater Adelaide NRM group is signed
to establish the terms of reference for the Indigenous input into the NRM group.
There should be a Kungun Ngarrindjeri Yunnan agreement with the Mt Lofty and
Greater Adelaide NRM Board and the Ngarrindjeri Nation to clearly establish the
Ngarrindjeri relationship to this body and its functions.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 124
Aboriginal_Engagement_version_14.indd 124 19/10/2007 4:50:50 PM The Ngarrindjeri sea country plan also addresses in detail the following
regions and plans:
• The Coorong, Lake Alexandrina and Lake Albert Ramsar management plan
• The Coorong National Park management plan
• Marine planning
• Marine protected areas
• Coorong and Lakes Fisheries management plan
• Review of the Fisheries Act 1982
• Working with local government
• South East NRM region
• Murray Darling Basin NRM region
Ngarrindjeri Contact Ngarrindjeri Land and Progress Association Camp Coorong Meningie SA 5264 Ph: 08 8575 1557 OR Ph: 08 8575 1657 Fax: 08 8575 1448 Email: [email protected]
Proclamation of Ngarrindjeri Dominium
The following proclamation (page 126 - 133) was delivered to Her Excellency Marjorie
Jackson Nelson Governor of South Australia by four Ngarrindjeri leaders: George
Trevorrow, Matt Rigney, Tom Trevorrow and Ellen Trevorrow on the 17 December 2003
for presentation to the state government.
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 125125
Aboriginal_Engagement_version_14.indd 125 19/10/2007 4:50:52 PM PROCLAMATION
Of the time immemorial Ngarrindjeri DOMINIUM
Now Being First Notified to
Her Excellency, Marjorie Jackson-Nelson, Governor of South Australia FOR THE CROWN IN THE RIGHT OF THE STATE OF SOUTH AUSTRALIA AS REPRESENTED BY:
EXECUTIVE COUNCIL
FOR AND ON BEHALF OF
THE INHABITANTS OF SOUTH AUSTRALIA NGARRINDJERI PROCLAMATION
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 126
Aboriginal_Engagement_version_14.indd 126 19/10/2007 4:50:53 PM Greetings!
1. WHEREAS by statute assented to in 1834 the Crown of the United Kingdom of Great
Britain proposed to declare certain lands wrongly presumed by Preamble to be “waste
and unoccupied’ in a “province of South Australia” to be established without notice to
its Indigenous inhabitant proprietors, to be “open to purchase by British subjects” upon
its establishment
[s.6, South Australia Act 4&S William IV, cap.9S,}; and, NGARRINDJERI PROCLAMATION
2. WHEREAS in December 1835 at London, the South Australian Colonizing
Commission denied on behalf of the promoters of the said Province “this declaration
of the legislature as absolutely rebutting, the title of any aboriginal inhabitants of the
proposed Colony to the occupation of the Soil”
[C.O.13/3]; and,
3. WHEREAS on 6 January 1836 at London, the South Australian Colonizing
Commission agreed to submit “arrangements for”” purchasing the lands of the
natives of “the province of South Australia” to the Colonial Office at the request by
letter of the Secretary of State for the Colonies, Lord Glenelg; and,
4. WHEREAS in their First Report to the Parliament of the said United Kingdom the
South Australian Colonizing Commission agreed that “the locations of the colonists will
be conducted on the principle of securing to the natives [sic] their proprietary right to
the soil”¬-so as to require cession of any territory to be “perfectly voluntary”
[First Annual Report of the South Australian Colonizing Commissioners, House of
Commons, 1836 Sessional Papers 36 No. 491, 39 No. 426, pp. 8-9]; and,
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 127127
Aboriginal_Engagement_version_14.indd 127 19/10/2007 4:50:55 PM 5. WHEREAS the said arrangements proposed that the Crown of the United Kingdom
of Great Britain allow the opening for public sale in England of “those lands uninhabited
or not in the occupation and enjoyment of the Native race” in “the province of South
Australia”; and,
6. WHEREAS the said arrangements proposed that¬
“should the Natives occupying or enjoying any lands comprised within the surveys
directed by the Colonial Commissioner not surrender their right to such lands by a
voluntary sale “;
Then in that case the Colonizing Commissioners have two duties, namely:
ONE [The first Duty]
“to secure to the Natives the full and undisturbed occupation or enjoyment of those
lands”,
and TWO [The Second Duty]
“to afford them legal redress against depredations and trespasses”; and,
7. WHEREAS by Letters Patent of 1836 issued to Governor Hindmarsh in London the
Crown of the United Kingdom of Great Britain purported to allow the said Colonizing NGARRINDJERI PROCLAMATION Commissioner to begin embarking British subjects upon certain commercial terms on
ships and sail for South Australia on condition
‘that nothing in these Letters Patent contained shall effect or be construed to effect
the rights of any aboriginal Natives of the said province to the actual occupation or
enjoyment in their persons or in the persons of their descendants of any lands now
actually occupied or enjoyed by such Natives”
[C.O. 13/3]; and,
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 128
Aboriginal_Engagement_version_14.indd 128 19/10/2007 4:50:56 PM 8. WHEREAS clause 34 of the Instruction to the Resident Colonizing Commissioner
guaranteed that-¬
“no lands which the natives may possess in occupation or enjoyment be offered
for sale until previously ceded by the natives” [The Select Committee on the Aborigines,
Report, 19 September 1860, Legislative Council of the Parliament of South Australia:-
p.5]; and, NGARRINDJERI PROCLAMATION
9. WHEREAS clause 35 of the said Instructions to the Resident Colonizing
Commissioner required that¬
“the aborigines are not disturbed in the enjoyment of the lands over which they
may possess proprietary rights, and of which they are not disposed to make a voluntary
sale” and required
“evidence of the faithful fulfillment of the bargains or treaties which you may
effect with the aborigines for the cessation of lands”
[op.cit.]; and,
BEING APPRISED OF THE INEQUITY WE THEREUPON SUFFER, TAKE NOTICE THAT:
The fundamental relationship between the governed and government in South Australia
has never been achieved in a political1y democratic, equal and just process over the
life of the State, because Aboriginal people lack due Constitutional recognition for their
original land rights in the State.
The Constitution of the Parliament of South Australia was drafted by a 19th Century
Premier of South Australia, without the full democratic involvement of the people or the
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 129129
Aboriginal_Engagement_version_14.indd 129 19/10/2007 4:50:58 PM community, and without Aboriginal input.
Of main concern for the better future of South Australia is the just, equal and
democratic treatment of all South Australians by government, and especially of all
Aboriginal people, and in recognition of their prior equity.
At the heart of the principle of a social contract between the people and Government
is the right of the community to determine its future by making society accountable to
the State, within a just system of laws.
South Australia began in an 1834 Act of a colonising British Parliament in London
half- way around the world, and it determined all local Aboriginal people to be persona
nullius, despite their inherent proprietary rights.
The founding legislation for South Australia was an ignominious start to a 167 year
history of infamy for the Aboriginal people, who have never been asked to establish
any form of legal relations with the colonising State.
Central to the Wakefield Plan for colonising the Aboriginal lands of South Australia was
a repugnance for slavery and the securing of a privileged English social contract for a
few, while dispossessing Aboriginal land owners.
Slavery had been abolished in Britain and its colonies from 1833, and the worst fear
of the imigrants to South Australia was being found guilty of enslaving the Aboriginal
people. To avoid any legal penalty for slavery and to avoid any allegation of slavery,
NGARRINDJERI PROCLAMATION Aboriginal people were deprived of any right or equity to their lands and were refused
a social right to work.
This was a specific design especially incorporated in the establishment of South
Australia. Although Aboriginal people were British subjects by law, this was only
nominal justice, because taking their lands was justified.
The legal doctrine of terra nullius refuted by the Mabo judgment was developed by
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 130
Aboriginal_Engagement_version_14.indd 130 19/10/2007 4:51:00 PM English law to permanently entrench this injustice in the State’s legal and constitutional
framework, and to deny Aboriginal equity.
There is an urgent need for the people of South Australia to recognize this ignominy
of the past and to go forward together with all local Aboriginal people for a better and
more just future in community upholding respect.
It is up to the community to extend the hand of partnership and co-operation to all
people and groups in the State, and to reform South Australia to be inclusive of NGARRINDJERI PROCLAMATION
everyone’s rights.
The traditional way to achieve unison of this nature, both for Indigenous and immigrant
cultures alike, is for a social compact or contract to be formulated to establish the
peace.
The whole community must be consulted and all interest groups must have a legal
right to negotiate with government in the make-up and terms of a rewrite of the State’s
Constitution.
A bright and just future for all is only based upon an equal and democratic negotiation
by all.
Accordingly, as
THE NGARRINDJERI HAVE ALWAYS OCCUPIED THE TRADITIONAL LANDS OF THE
NGARRINDJERI Nation
And,
NGARRINDJERI HAVE NEVER CEDED NOR SOLD OUR LANDS AND WATERS,
We ambassadors of the Ngarrindjeri Nation, George Trevorrow, Rupelli of the Ngarrindjeri
Tendi, Thomas Edwin Trevorrow, Chairperson of the Ngarrindjeri Heritage Committee.
and Matt Rigney, Chairperson of the Ngarrindjeri Native Title Committee, having been
properly authorized in the Ngarrindjeri way to make this proclamation on behalf of all
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 131131
Aboriginal_Engagement_version_14.indd 131 19/10/2007 4:51:01 PM Ngarrindjeri, do hereby
:declare and proclaim
our homeland as traditionally delineated, including all waters, foreshore and riverbed
thereof, is now and always has been occupied by Ngarrindjeri
THEREFORE WE HUMBLY REQUIRE THAT YOUR CROWN FORTHWITH RECOGNISE
THE NGARRINDJERI DOMINIUM IN OUR SOIL AND BENEATH OUR WATERS, AS IS OUR
ORIGINAL RIGHT AND DOMINION EVIDENCED BY OUR NATIVE RIGHT AND ¬
ONE:
Enter a Social Charter with the Ngarrindjeri Nation to inscribe the mutual recognition
of our dominium as between the Ngarrindjeri Nation and the Crown within South
Australia;
and
TWO:
Present Parliament with a Bill for a Ngarrindjeri treaty to be enacted by indenture,
which secures the Dominium of our Ngarrindjeri lands and waters to the perpetual
inheritance of the Ngarrindjeri Nation, and which enshrines a Bill of Rights for
the advancement of the human rights of all South Australians, and the particular
maintenance of the Ngarrindjeri heritage in perpetuity.
NGARRINDJERI PROCLAMATION Given under our hand and the Public Seal of Ngarrindjeri
as presented to the Governor of South Australia on Wednesday the 17th day of
December 2003.
SIGNED: …......
George Trevorrow, Rupelli of the Ngarrindjeri Tendi
.…..……………………………………
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS Ngarrindjeri Nation 132
Aboriginal_Engagement_version_14.indd 132 19/10/2007 4:51:03 PM Thomas Edwin Trevorrow, Chairperson of the Ngarrindjeri Heritage Committee
.…..……………………………………
Matt Rigney, Chairperson of the Ngarrindjeri Native Title Committee
Recorded in Register ofNgarril1djeri Proclamations, Vol 2, Page 1
Record no 2. [initialised GT] [initialised TET) [initialised MGR]......
Copies transmitted this day to NGARRINDJERI PROCLAMATION
.:. The Governor of South Australia [the Representative of the Crown, acting with the
advice and consent of the Executive Council].
The Ngarrindjeri Nation calls on the SA Government to meet with the Ngarrindjeri
leaders and elders to negotiate a Treaty between both Governments.
ABORIGINALFOUR NATIONS CONSULTATION NRM GOVERNANCE & GROUP ENGAGEMENT PROTOCOLS CONSULTATION & ENGAGEMENT PROTOCOLS NgarrindjeriNgarrindjeri NationNation 133133
Aboriginal_Engagement_version_14.indd 133 19/10/2007 4:51:04 PM ADDITIONAL GENERAL INFORMATION Aboriginal cultural assets
For Aboriginal people, land and waters have many interconnected and complex values.
The significance of land and waters is central to all aspects of Aboriginal peoples
lives; at birth, death, ceremonies and socially whilst hunting, gathering and travelling.
The term ‘creation and teachings’ is the term used to describe the combination of
these aspect of life, religion, lore and history that incorporates the past, present and
future.
The land or waters that an Aboriginal person has a traditional or contemporary
association with is commonly referred to as ‘country’. Both ‘country’ and ‘creation
and teachings’ are complex concepts and can be difficult for nonaboriginal people
to understand. For example, ‘creation and teachings’ can be a site located in song,
in physical space or embodied in an object. Its physical, social or physiological
importance can vary according to the speaker’s traditional country, gender, age and
personal experience. The significance of a site is integral for Aboriginal people.
Furthermore only Aboriginal people with cultural knowledge of the area know sites
associated with these stories. These sites are often landscape features, which can
be one or many trees, rocky outcrops, a riverbed or waterhole. These sites physically
represent the ancestors and their activities in the story with the knowledge and creation
and teachings associated with these sites passed down through stories of travellers,
ancestors and beings. Many ‘creation and teachings stories’ travel throughout an area
and may be known as a ‘creation and teachings trail’. Some stories focus on specific
sacred sites. These stories and traditions exclusively belong to Aboriginal people.
Who tells them, where they are told, to whom they are told and when, are all part of
Aboriginal culture and must be respected.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 134
Aboriginal_Engagement_version_14.indd 134 19/10/2007 4:51:06 PM Aboriginal heritage
The Aboriginal Heritage Branch is a unit within the Aboriginal Affairs and Reconciliation
Division within the Department of the Premier and Cabinet.
Aboriginal Heritage Branch
The Aboriginal Heritage Branch of the Aboriginal Affairs and Reconciliation Division of
the Department for Premier and Cabinet administers the Aboriginal Heritage Act 1988
on behalf of the Minister for Aboriginal Affairs and Reconciliation.
The aim of the Branch is to improve the administration of the Aboriginal Heritage Act
1988 and to ensure understanding of and compliance with the Act. The Branch also
aims to promote and maintain standards for site recording, survey and conservation
to ensure quality and consistency in the preservation of Aboriginal heritage in South
Australia.
The following information may be of interest to land owners, land managers and NRM
officers. If you have any enquires please contact the Aboriginal Heritage Branch for
assistance (for contact information refer to page 147).
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 135
Aboriginal_Engagement_version_14.indd 135 19/10/2007 4:51:08 PM The Aboriginal Heritage Act 1988
Definitions under the Aboriginal Heritage Act 1988 (Section 3)
The Act defines an Aboriginal site as:
‘An area of land that is of significance to Aboriginal tradition or Aboriginal archaeology,
anthropology or history.’
Any land, developed or undeveloped, can contain Aboriginal sites relating to traditions,
living patterns and the use of environmental resources such as water, animal and vegetable
foods and stone, spiritual beliefs and ceremonial activities and historic events.
To assist with cultural heritage management, Aboriginal sites are recorded under the
following eight general categories, Archaeological, mythological (anthropological),
historic, quarry, (stone, ochre) painting and engraving, stone arrangements (fish traps,
ceremonial stone arrangements and hunting hides), burial and scar trees.
The Act defines an Aboriginal object as:
‘An object of significance to Aboriginal tradition or Aboriginal archaeology, anthropology
or history’.
These objects include items made of stone, shell and wood that may be found at some
of the sites mentioned above, and are items that are not made for sale, such as stone
and wooden implements, ceremonial goods and dress. These objects may be held by
either public institutions or be in private possession.
The Act defines Aboriginal remains as:
‘The whole or part of skeletal remains of an Aboriginal person but does not include
remains that have been buried in accordance with the law of the State’.
The Act defines Aboriginal tradition as:
‘Traditions, observances, customs or beliefs of the people who inhabited Australia
before European colonisation and includes traditions, observances, customs and beliefs
that have evolved or developed from that tradition since European colonisation’.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 136
Aboriginal_Engagement_version_14.indd 136 19/10/2007 4:51:10 PM Understanding the Aboriginal Heritage Act 1988
The Aboriginal Heritage Act 1988 (the Act) covers all areas of South Australia, providing
blanket protection for Aboriginal remains, Aboriginal sites, and objects of significance
to Aboriginal archaeology, anthropology, history and tradition.
Maintaining compliance with the Act:
Breaches of the Act occur when its requirements in relation to the protection and
preservation of Aboriginal sites, objects or remains have not been followed.
Being familiar with your responsibilities, following the correct procedures and allowing
enough time to address heritage issues in your project can all assist in maintaining
compliance.
The following sections carry responsibilities for all persons in South Australia:
Section 12
A person who proposes an action which may breach the Act can seek a determination
from the Minister whether sites or objects exist in their project area and are considered
significant as Aboriginal sites or objects under the Act. If they are determined to be
sites or objects as defined by section 3 of the Act then they become registered and the
provisions of the Act apply.
When do I need to consider applying for a section 12 determination under the Aboriginal Heritage Act 1988?
If a person proposes to take action in relation to a particular area that is, is part of, or
includes an Aboriginal site, or if an Aboriginal object is located in the area, the person
may apply to the Minister for Aboriginal Affairs and Reconciliation to determine the
significance of the site under section 12 of the Aboriginal Heritage Act 1988 (the AHA).
This requires the Minister to give advice on any Aboriginal sites or objects in the area.
Through this process, the Aboriginal Heritage Branch is responsible for undertaking
an Aboriginal cultural heritage survey of the proposed development area, and all
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 137
Aboriginal_Engagement_version_14.indd 137 19/10/2007 4:51:12 PM consultation with the Aboriginal community.
To ensure compliance with the Act, this approach may be advisable for large projects.
However, for small projects a cultural heritage survey may be sufficient.
Section 20
The owner or occupier of land, or an employee or agent of an owner or occupier
must report the discovery of Aboriginal sites, objects and remains to the Minister for
Aboriginal Affairs and Reconciliation as soon as practicable and follow any directions
given by the Minister for the protection or preservation of the site, object or remains.
Section 21
States that it is an offence for any person to excavate land for the purpose of uncovering
Aboriginal sites without authority from the Minister.
Section 22
Requires landowners to allow persons authorised by the Minister to enter the land,
search for sites objects or remains and excavate the land, following the receipt of
reasonable notice in writing.
Section 23
Makes it an offence for any person to damage, disturb or interfere with Aboriginal sites
or objects without authorisation from the Minister.
A person must not, without the authority of the Minister
(a) damage, disturb or interfere with any Aboriginal site; or
(b) damage any Aboriginal object; or
(c) where any Aboriginal object or remains are found
(i) disturb or interfere with the object or remains; or
(ii) remove the object or remains.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 138
Aboriginal_Engagement_version_14.indd 138 19/10/2007 4:51:14 PM Penalty:
(a) in the case of a body corporate $50 000
(b) in any other case $10 000 or imprisonment for 6 months.
Please note that a breach of section 23 includes such actions as:
• picking up, collecting or removing objects, artefacts or remains from an Aboriginal
site
• displacing objects, artefacts or remains
• damaging or defacing the components of a site
• disturbing the spatial arrangement of artefacts on or in a site in any way, e.g.
by excavating the site, driving a vehicle over a site, or by dumping rubbish or
other objects onto the site
• authorising the disturbance of a site outside of the section 23 process
• chalking or defacing rock art.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 139
Aboriginal_Engagement_version_14.indd 139 19/10/2007 4:51:16 PM Section 24 and 25
Requires the public to respect any prohibitions or restrictions placed by the Minister or
by an inspector appointed by the Minister in relation to a site, object or remains.
Sections 28 and 29
Places controls on the care, sale and movement of Aboriginal objects as defined
in public and private collections. It is an offence to sell, dispose of, or remove an
Aboriginal object from the State without the authority of the Minister.
Section 35
Makes it an offence to divulge information contrary to Aboriginal tradition unless
consultation and authorisation from the Minister takes place under the Act.
Section 36
Requires landowners to allow an Aboriginal person or group duly authorised by the
Minister to enter your property in order to gain access to Aboriginal sites, objects or
remains.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 140
Aboriginal_Engagement_version_14.indd 140 19/10/2007 4:51:18 PM Section 37 A-D Aboriginal heritage agreements
Allows for the Minister to enter into an Aboriginal heritage agreement with the owner of
land on which any Aboriginal site, object or remains is situated.
37A
(1) The Minister may enter into an Aboriginal heritage agreement with the owner of
land on which any Aboriginal site, object or remains is situated.
(2) An Aboriginal heritage agreement attaches to the land and is binding on the
current owner of the land whether or not that owner was the person with whom the
agreement was made.
(3) The Minister may, by agreement with the owner of the land to which an Aboriginal
heritage agreement applies, vary or terminate the agreement.
(4) An Aboriginal heritage agreement is, to the extent specified in the agreement,
binding on the occupier of the land.
(5) Before entering into, varying or terminating an Aboriginal heritage agreement the
Minister must take all reasonable steps to consult with
(a) the Committee; and
(b) any Aboriginal organisation that, in the opinion of the Minister, has a particular
interest in the matter; and
(c) any-
(i) traditional owners; and
(ii) other Aboriginal persons, who, in the opinion of the Minister, have a
particular interest in the matter.
(6) Before entering into an Aboriginal heritage agreement the Minister must take all
reasonable steps to give any traditional owners of an Aboriginal site or object on the
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 141
Aboriginal_Engagement_version_14.indd 141 19/10/2007 4:51:20 PM land (or a representative of those traditional owners) an opportunity to become parties
to the agreement.
Effect of Aboriginal heritage agreement
37B
(1) An Aboriginal heritage agreement may contain any provision for the protection
or preservation of Aboriginal sites, objects or remains.
(2) An Aboriginal heritage agreement may, for example
(a) restrict the use of land to which it applies;
(b) require specified work or work of a specified kind to be carried out in
accordance with specified standards on the land;
(c) restrict the nature of work that may be carried out on the land;
(d) provide for the management of the land or any Aboriginal site, object or
remains in accordance with a particular management plan or in accordance
with management plans to be agreed from time to time between the Minister
and the owner;
(e) provide for financial, technical or other professional advice or assistance
to the owner of the land with respect to the maintenance or conservation
of the land or the protection or preservation of any Aboriginal site, object
or remains;
(f) provide for remission of rates or taxes in respect of the land.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 142
Aboriginal_Engagement_version_14.indd 142 19/10/2007 4:51:22 PM Enforcement of Aboriginal heritage agreements
37D
(1) If
(a) a party to an Aboriginal heritage agreement fails to comply with it; or
(b) there is reason to apprehend that a party to an Aboriginal heritage agreement
may fail to comply with it, any other party to the agreement may apply to the District
Court for an order under this section.
(2) On such an application, the Court may make such orders as are necessary to
secure compliance with the agreement, or to remedy the default, and to deal with any
related or incidental matters.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 143
Aboriginal_Engagement_version_14.indd 143 19/10/2007 4:51:23 PM Finding out whether there are any sites on your property
The first step in complying with the Act is to discover whether there are sites, objects
or remains in your area of interest.
Under Section 9 of the Act, the Aboriginal Heritage Branch maintains a central archive,
which includes the register of Aboriginal sites and objects. The central archive contains
over 6600 site recordings, 1200 cultural heritage reports and other published material.
Site information is also held electronically on the heritage sites database. Some of the
material held is confidential, however material can be accessed providing the correct
protocols are followed.
Information which can readily be accessed includes information such as the number
and nature of sites on a property.
Any developed or undeveloped land can contain Aboriginal sites relating to traditions,
living patterns and the use of environmental resources such as water, animal and
vegetable foods, and stone by Aboriginal people, or their spiritual beliefs and ceremonial
activities. These may be prominent or easily disregarded features in the landscape.
Historical sites may have very little material evidence left, but are still known in the oral
history of Aboriginal people.
Sensitive areas
Certain landforms are more likely to be Aboriginal sites or to contain archaeological
evidence of Aboriginal occupation. These include:
• claypans, lakes, rivers and estuaries (stone artefact scatters, shell middens,
rock art, stone arrangements, campsites or ovens)
• rocky outcrops (quarries, rock art, rock holes, stone arrangements,
ceremonial/religious sites, stone artefact scatters)
• dunes, sand hills and sand bodies, especially in the vicinity of water sources,
wells, springs, water holes
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 144
Aboriginal_Engagement_version_14.indd 144 19/10/2007 4:51:25 PM • craters and sinkholes
• areas within 200m of coast and waterways
• areas within 100m of the banks of all other creeks, rivers, watercourses,
lakes, waterholes, rock holes, wells and springs, especially in arid areas
• unusual land features can be likely to have mythological significance
• bush or forested areas (stone artefact scatters, campsites or ovens)
• areas of natural vegetation or intact ground surface such as parks, open
space and road verges
• place names are a visible link of the association of a society with the land.
Places bearing Aboriginal names, or place names that are English translations
of Aboriginal names or reflections of Aboriginal interaction with the landscape
(including words such as ‘Black’ or ‘Spear’), may have significance to Aboriginal
people.
It is a requirement under the Aboriginal Heritage Act 1988 that the discovery of sites is reported to the Aboriginal Heritage Branch
The Aboriginal Heritage Branch requires that sites be recorded to a particular standard
to comply with the requirements of the Aboriginal Heritage Act 1988. To record sites
to the standard required you should use a site card. Copies of site cards and a guide
to filling them in are available from the Aboriginal Heritage Branch. Alternatively a
site reporting form may be used to report sites in the first instance, pending further
investigation (please contact the Branch for advice or assistance).
What to do if you think you have found a site
Anyone discovering an Aboriginal site should take care not to disturb it.
You must stop any activities you may be conducting in that location that are impacting
on the site and contact the Aboriginal Heritage Branch for advice.
The values of a site can be diminished if parts of it are removed or disturbed. Disturbing
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 145
Aboriginal_Engagement_version_14.indd 145 19/10/2007 4:51:27 PM sites of special significance may cause offence to Aboriginal people.Skeletal material
should be left completely undisturbed. If there are sites on your property then care
should be taken to avoid causing damage to them. It is an offence to damage a site
of significance.
Please note that sites can be damaged even through low impact land management
activities such as revegetation.
To avoid damaging sites:
Find out if there are sites on your property
You can apply to the Aboriginal Heritage Branch to find out if there are any sites
on your property. Your application should include a map of the area, in a 1/100
topographic format if possible. You will be advised whether there are sites in the area
and which areas to avoid.
Talk to your local Aboriginal heritage organisation
The Aboriginal Heritage Branch and the Aboriginal Heritage Committee can provide you
with contact details for your local Aboriginal heritage organisation which can advise
you whether there are Aboriginal sites of significance in your area.
Cultural heritage surveys
What is an Aboriginal cultural heritage survey?
A cultural heritage survey is a process undertaken to verify whether sites, objects or
remains significant to Aboriginal tradition or to Aboriginal archaeology, anthropology,
or history located in the project area have been identified and will be protected.
The aim of this survey is to locate Aboriginal sites, objects and remains in the project
area by a field survey and study of archival sources. This will enable the cultural heritage
practitioner to identify the limits of available data, and gaps in existing knowledge and
evaluate the potential of the landscape to contain sites.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 146
Aboriginal_Engagement_version_14.indd 146 19/10/2007 4:51:29 PM The survey will present all the information in text and on maps, interpret the results,
assess the significance of any sites and objects in the project area and advise on
conservation of significant sites and objects.
The recommendations in the cultural heritage survey report should include a detailed
outline of the client’s responsibilities under the Act.
At what stage of the project do we need to do a survey?
To avoid lengthy delays, Aboriginal heritage issues should be addressed early in
the planning stages of the project. A cultural heritage survey report will provide
recommendations for site avoidance and conservation strategies for any sites, objects
or remains located during the survey.
Who does the cultural heritage survey?
Suitably qualified cultural heritage practitioners (archaeologists and/or anthropologists)
conduct cultural heritage surveys in consultation with Aboriginal people.
Aboriginal heritage contact
Heidi Crow Acting Principal Heritage Officer Aboriginal Heritage Branch Department of the Premier and Cabinet Aboriginal Affairs and Reconciliation Division Ph: 8226 8917 Mob: 0427 227160 Fax: 8226 8999 Email: [email protected]
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 147
Aboriginal_Engagement_version_14.indd 147 19/10/2007 4:51:30 PM Native title
Native title is used to describe the interests Aboriginal and Torres Strait Islander
people have in land and waters according to their traditional laws and customs.
Federal legislation, in the form of The Native Title Act 1993, was enacted to:
• provide for the recognition and protection of native title
• establish ways in which future dealings affecting native title may proceed and to
set standards for those dealings
• establish a mechanism for determining claims to native title
• provide for, or permit, the validation of past acts, and intermediate period acts,
invalidated because of the existence of native title.
The requirements of the Native Title Act 1993 only apply to land where native title
rights and interests may exist. In planning for any development where there has been
no native title determination, or where there has been no clear extinguishment of
native title, there needs to be consideration of the possibility that native title continues.
Generally, the Native Title Act 1993 requires certain procedures to be followed prior
to undertaking activities -- the interests Aboriginal and Torres Strait Islander people
have in land and waters need to be considered according to their traditional laws and
customs.
Procedures under the Native Title Act 1993 are additional to those required to comply
with the Aboriginal Heritage Act 1988.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 148
Aboriginal_Engagement_version_14.indd 148 19/10/2007 4:51:32 PM Aboriginal flag
The Australian Aboriginal flag was proclaimed as a flag of Australia under Section 5 of the
Flags Act, 1995. This decision forms part of the Australia government’s commitment
to Indigenous people of Australia. It is recommended flags be flown as a minimum mark
of respect during NAIDOC Week, National Reconciliation Week and National Sorry Day.
The Australian Aboriginal Flag
The flag is divided horizontally into equal
halves of the black (top) and red (bottom),
with a yellow circle in the centre. The black
symbolises the Aboriginal people, the red
represents the earth (the colour ochre is
used in Aboriginal ceremonies) and the yellow circle represents the sun. The flag has
now become widely recognised as the flag of the Aboriginal People.
Flag flying protocol
When flying the Australian flag with the Aboriginal, Torres Strait Islander and other
Council flags, the flag order should follow the rules of precedence. The Australian flag
should always be flown on the far left of a person facing the flags (with the exception
of a flag pole fitted with a gaff). The Aboriginal flag is flown next, and finally the city
of other Council flag. The Australian National flag will always be given precedence
(Australian Flags, 1998).
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 149
Aboriginal_Engagement_version_14.indd 149 19/10/2007 4:51:34 PM REFERENCES FOR THE ENTIRE DOCUMENT
Adelaide, Education Dept. of SA 1989, The Kaurna people of the Adelaide Plains: an Aboriginal studies course for secondary students in years 8-12.
Adelaide, Education Dept. of SA 1990, Aboriginal people of the River Murray, Lakes and Coorong: an Aboriginal studies course for secondary students in years 8-12.
Amery, R. 1993, Encoding new concepts in old languages: A case study of the Kaurna: Australian Aboriginal Studies. No 1 pp 37-47.
Cawthornes, W.A. 1991, Sketch of the Aborigines of South Australia.
Clarke, P. A. 1990, Adelaide Aboriginal cosmology journal of the Anthropological Society of South Australia, Vol 28 No 1-2 pp 1-10.
Clarke, P. A. 1991, Adelaide as an Aboriginal Landscape Aboriginal history. Vol 115 Nos 1-2 pp 54-72.
Council, C.L. 2003, Protocols for research work on Aboriginal land.
Corporation, F.A.T.S.I.L. 2004, Guide to community protocols for Indigenous language projects.
Education Technology Centre Education Department Adelaide 1981, Aboriginal People of the Adelaide Plains.
Foster, R. 1990, The Aborigines location in Adelaide: South Australia’s first ‘mission’ to the Aborigines Journal of the Anthropological Society of SA. Vol 28 No 1-2 pp11-37.
Gara, T. A. 1990, Bibliography of the Kaurna Anthropological Society of SA Journal. Vol 29 No 2 pp143-164.
Gara, T. The life of Ivaritji (Princess Amelia) of the Adelaide tribe Anthropological Society of SA Journal. Vol 28 No 1 pp64-104. FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 150
Aboriginal_Engagement_version_14.indd 150 19/10/2007 4:51:36 PM Government, SA, Briggs, K.L., ‘Ninna Marni’ statement of acknowledgement and welcome to country.
O’Brien, L. April 1992, The cultural significance of the Onkaparinga River Kaurna.
Higher Education Journal No 2 pp67-70.
Management, A.C.H. 2004, Recommended Aboriginal heritage procedures.
Tendi,N., Native Title, Heritage, N. 2006, Ngarrindjeri Nation Yarluwar-ruwe plan: caring for Ngarrindjeri sea country and culture.
Warrior, F., Knight, F., Anderson, S., Pring, A. 2005, Ngadjuri: Aboriginal people of the mid north region of South Australia.
Rann, M. April 1992, South Australia Aboriginal languages Kaurna. Higher education Journal No 2 pp71-73.
Ross, B. 1984, Aboriginal and historic places around metropolitan Adelaide and South coast, anthropological.
Schwab, J. 1988, Ambiguity style and kinship in Adelaide identity in, Being Black. ML 304.89915/31
Sydney City Council 2005, Aboriginal and Torres Strait Islander draft protocols.
The Interpretation Australia Association (IAA) 2002, Guidelines: best practice for interpreting Aboriginal culture and country.
Young, R., Walker, D. 2006, South Australian Murray Darling Basin natural resources
management indigenous protocols document.
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 151
Aboriginal_Engagement_version_14.indd 151 19/10/2007 4:51:38 PM PHOTO CREDITS FOR THE ENTIRE DOCUMENT
Page number Photo description Image source
Page 1 Victoria Square fountain David New
Pages 1 - 17 Side image Jason Downs
Page 5 Peramangk Elder, Richard Hunter Mannum Aboriginal Development Committee
Page 9 Map of Aboriginal Australia Australian institute of Aboriginal and Torres Strait Islander Studies
Page 11 Cobdogla wetlands David New
Page 18 Victoria Square aerial shot Rural Solutions SA
Page 18 Engraved Kaurna shield David New
Pages 18 - 53 Side image David New (Karkal – pig face succulent)
Page 19 Grass trees – festival centre Rural Solutions SA
Page 34 Kangaroo Jason Downs
Page 36 Waraparinga site, Marion David New
Page 39 Glossy ibis Jason Downs
Page 40 Two emus Jason Downs
Page 41 Tjilbruke Dreaming Trail map Aboriginal Education Dept. SA 1990, The Kaurna People of the Adelaide Plains…
Page 41 Rock on the beach Rural Solutions SA
Page 47 Karkal – pig face succulent Rural Solutions SA
Page 47 Minno – Wattle gum David Sloper
Page 47 Karko - Sheoak Rural Solutions SA
Page 47 Mantiri – Muntrie Ivan Clarke
Page 48 Quandong Ivan Clarke
Page 50 Grass hopper - locust Adrian Harvey
Page 50 Cockle David Sloper
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 152
Aboriginal_Engagement_version_14.indd 152 19/10/2007 4:51:40 PM Page 50 Shingle back Jason Downs
Page 50 Snake Ivan Clarke
Page 51 Mallee fowl Ivan Clarke
Page 51 Emu head David Sloper
Page 51 Swan and signets Jason Downs
Page 52 Cape barren goose David Sloper
Page 52 Pelican David New
Pages 54 - 71 Side image (peppermint gum) Bill New
Page 55 Roadside landscape Janet Kuys
Page 63 Eagle Rick Hastings
Page 65 Mallee scrub Jason Downs
Page 67 Bush banana Rachel Pfitzner
Pages 72 - 85 Murray River Jason Higham
Page 72 Cobdogla wetlands David New
Page 73 Canoe tree Heidi Crow (AARD)
Page 79 Ngaut Ngaut David New
Page 83, 84 Murray River Jason Downs
Pages 86 - 133 Side image (Coorong) Jason Downs
Page 87 Pelicans Jason Downs
Page 89 Coorong Jason Downs
Page 91 Ngarrindjeri Flag Ngarrindjeri Land and Progress Association
Page 93 Raukkan wetlands Jason Downs
Page 94 Murray cod Jason Higham
Page 139 Shell midden Heidi Crow (AARD)
Page 140 Scare tree Heidi Crow (AARD)
Page 149 Aboriginal Flag Australian Flags 1998
FOUR NATIONS NRM GOVERNANCE GROUP CONSULTATION & ENGAGEMENT PROTOCOLS General Section 153
Aboriginal_Engagement_version_14.indd 153 19/10/2007 4:51:41 PM This document was printed by Print Junction Pty. Ltd. an Indigenous owned family company.
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