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Building better partnerships Working with Aboriginal communities and organisations: a communication guide for the Department of Human Services

Building better partnerships

Working with Aboriginal communities and organisations: a communication guide for the Department of Human Services Cover artist: Sonja Hodge Story description: The bold figure at the heart of this piece depicts the strength of Aboriginal people in Victoria and our pride and willingness to share our history and culture as we establish relationships and partnerships with non-Aboriginal people. The background imagery portrays our strong connection to the land and the differing landscapes across Victoria that is indicative of the uniqueness of each Aboriginal community.

Published by the Victorian Government Department of Human Services, Melbourne, Victoria, Australia. June 2006 © Copyright State of Victoria, Department of Human Services, 2006. This publication is copyright. No part may be reproduced by any process except in accordance with the provisions of the Copyright Act 1968. Authorised by the Victorian Government, 50 Lonsdale Street, Melbourne. Also published on www.dhs.vic.gov.au Printed by C&R Design and Print, 18-22 Hosken St, Springvale South 3172. (0030606) Building better partnerships iii

Contents

Acknowledgments iv Introductory note v A note on use of terms related to Aboriginal communities v About the Aboriginal and Torres Strait Islander flags vi Introduction 1 About the guide 1 What’s in the guide? 1 How to use the guide 2 The policy context 2 Victorian Government policy for Aboriginal people 2 Department of Human Services’ Aboriginal Services Plan and associated regional plans 4 1. Aboriginal people 7 1.1 Victoria’s Aboriginal population 7 1.2 The health and wellbeing of Aboriginal people 9 1.3 Continuing culture 10 1.4 Aboriginal organisations 11 1.5 Community events - key dates 13 2. History 15 2.1 The history of policy and practice in Aboriginal affairs in Victoria 15 2.2Further reading 23 3. Language and terminology 25 3.1 Collective names used to describe Aboriginal people 25 3.2 Terms associated with Aboriginal communities and community organisations 29 3.3 Other terms 34 4. Building blocks for good communication 37 4.1 Seven guiding principles 37 4.2 Work through established departmental structures 38 4.3 Understand the diversity of Aboriginal organisations and communities 43 iv Building better partnerships

Contents (con’t)

5. Strategies and behaviours for effective communication 45 5.1 Formal demonstration of respect 45 5.2 Strategies for working effectively with Aboriginal community controlled organisations and Aboriginal communities 48 5.3 Case studies 51 6. Developing appropriate material 56 6.1 Diversity in target audiences 56 6.2 Features of effective communication materials for Aboriginal people and communities 56 6.3 Examples of effective design 57 References 61 Links 63

Acknowledgments The Department of Human Services thanks Aboriginal people and organisations and many departmental staff for contributing ideas for this guide. The department takes full responsibility for the accuracy of this guide and welcomes suggestions for improvements in future editions. The department gratefully acknowledges the assistance of NSW Health in granting permission to draw on Communicating positively - a guide to appropriate Aboriginal terminology for NSW Health (May 2004). Building better partnerships v

Introductory note

Warning: Aboriginal and Torres Strait Islander readers are warned that this document may contain images or names of deceased persons. A note on use of terms related to Aboriginal communities The terms ‘Koori’, ‘Koorie’, ‘Aboriginal’ and ‘Indigenous’ are used throughout this document, reflecting and respecting the broad usage across the community and government (while there are Aboriginal and Torres Strait Islander people in Victoria, parts of this guide are particularly focused on Victoria’s Aboriginal community). Aboriginal people may refer to themselves according to the language group of their family’s ancestral lands. The term ‘community’ is used extensively throughout this document. There are many different perspectives on what is a ‘community’. Non-Aboriginal people often use ‘community’ to refer to a particular geographical locality. Aboriginal people in Victoria may originate from many areas of Australia or Victoria and as such may belong to more than one Aboriginal community; for example, their ancestral lands, where their family is, and where they live or work. The important thing to remember is that in Aboriginal culture a community is first and foremost about country, (extended) family ties and shared experience. Community is about interrelatedness and belonging and is central to Aboriginality. Some terms used to identify Aboriginal people from across Australia are: • Koori or Koorie, usually used by Aboriginal people in Victoria and parts of New South Wales • Palawa, usually used by Aboriginal people in Tasmania • Murri, usually used by Aboriginal people in north-west New South Wales and Queensland • Nunga, usually used by Aboriginal people in South Australia • Yolngu, usually used by Aboriginal people in the Northern Territory (north-east Arnhem Land) • Anangu, usually used by Aboriginal people in Central Australia • Noongar, usually used by Aboriginal people in south-west Western Australia. vi Building better partnerships

About the Aboriginal and Torres Strait Islander flags

The Aboriginal flag is a recognised flag of Australia under s. 5 of the Flags Act 1953. The Aboriginal flag was designed in 1971 by Harold Thomas, an Aboriginal artist. The flag was designed to be an eye-catching rallying symbol for the Aboriginal people and a symbol of their race and identity. The black represents the Aboriginal people, the red represents the earth and their spiritual relationship to the land as well as the blood spilled in the fight for recognition and justice, and the yellow represents the sun, the giver of all life.

The Torres Strait Islander flag is a recognised flag of Australia under s. 5 of the Flags Act 1953. The Torres Strait Islander flag is attributed to the late Bernard Namok of Thursday Island. The flag is emblazoned with a white Dari (headdress), which is a symbol of Torres Strait Islanders. The white five-pointed star beneath it symbolises the five major island groups and the navigational importance of the stars. The green stripes represent the land, the black stripes represent the people, and the blue represents the sea. The flag as a whole symbolises the unity of all Torres Strait Islander peoples. Building better partnerships 1

Introduction

About the guide The Department of Human Services acknowledges and respects Aboriginal Victorians as first Australians and original custodians of the land. In addition, the department recognises that improved outcomes in Aboriginal health and wellbeing can only be achieved if effective and respectful partnerships are established with Aboriginal people, communities and organisations. Successful partnerships already exist between Aboriginal organisations and the department. The department wishes to acknowledge these efforts. Building better partnerships draws on this valuable knowledge and experience in documenting existing good practice for all new and future staff to use. This guide aims to provide practical communication advice about working with Aboriginal communities and organisations. In particular, the guide identifies appropriate terminology and effective communication strategies for conducting departmental business with Aboriginal organisations and communities. It also assists staff in developing and distributing clear and culturally appropriate information to Aboriginal audiences. Building better partnerships is designed to provide general advice on good communication for staff to use for a variety of purposes from consultations with peak bodies on program development to service agreement negotiations with service providers. It does not provide the detailed cross-cultural communication advice required for service delivery. What’s in the guide? Building better partnerships is divided into six sections. ‘Aboriginal people’ provides an overview of contemporary Aboriginal communities. ‘History’ addresses past policies and practice in Aboriginal affairs in Victoria and introduces key events in the recent history of Aboriginal affairs in Victoria and nationally. ‘Language and terminology’ provides useful definitions of commonly used words relating to Aboriginal communities, as well as general protocols to follow when referring to Aboriginal people. ‘Building blocks for good communication’ provides some important principles and an understanding of the context in which departmental business is undertaken. ‘Strategies and behaviours for effective communication’ provides tips, checklists and examples to aid staff in establishing good working relationships with Aboriginal people, communities and organisations. ‘Developing appropriate material’ provides guidelines on how to produce and disseminate culturally appropriate and effective material about the department’s programs and processes for Aboriginal people. 2 Building better partnerships

How to use the guide Aboriginal communities are diverse and have different beliefs, cultures and practices. Building better partnerships is a general guide; it does not attempt to represent all Aboriginal communities. This guide is not intended to provide all the answers and cannot substitute for the expertise of staff members who have been effective in their dealings with Aboriginal communities. Rather, it provides a starting point for departmental staff wishing to seek further and more detailed information on how to engage and work effectively with Aboriginal organisations and communities in their particular areas. From March 2006 the department has been providing Aboriginal cultural respect training for staff. This training complements the strategies and practice tips provided in this guide. The policy context The Parliament recognises that Victoria’s Aboriginal people, as the original custodians of the land on which the Colony of Victoria was established a) have a unique status as the descendants of Australia’s first people; and b) have a spiritual, social, cultural and economic relationship with their traditional lands and waters within Victoria; and c) have made a unique and irreplaceable contribution to the identity and well-being of Victoria. Section 1A, Constitution (Recognition of Aboriginal People) Act 2004.

Victorian Government policy for Aboriginal people The Victorian Government is working in partnership with Aboriginal people in Victoria to create a society that: • is proud of its Aboriginal history • addresses dispossession and disadvantage • heals the hurt of past injustice • builds a positive future. The Department of Human Services undertakes its responsibilities within the context of the government’s Victorian Indigenous Affairs Framework. The government and Aboriginal Victorians developed the framework as a whole-of-government approach to overcoming Aboriginal disadvantage. Building better partnerships 3

The framework aims to achieve partnership across government and between government and Indigenous communities, with particular emphasis on improving: • outcomes for Indigenous people •coordination of government programs • input and direction by Indigenous communities • approaches to service delivery. The department is committed to improving the cultural, spiritual and emotional health and the social and economic wellbeing of Aboriginal people in Victoria by: •incorporating Aboriginal needs, issues and positive outcomes in all planning through consultation with key stakeholders and Aboriginal communities •providing an holistic, coordinated approach to improving the responsiveness and accessibility of its services for the Aboriginal community in Victoria • addressing the disproportionate number of Aboriginal people in institutions and state care, especially within the juvenile justice, child protection and alternative care systems • empowering Aboriginal communities to collaborate as partners •providing support to build the capacity of Aboriginal managed community and health services across Victoria •recognising the impact of past policies on the health and wellbeing of Aboriginal communities • increasing the understanding of Aboriginal identity and experience within the portfolio and in the broader community • implementing recommendations from the Royal Commission into Aboriginal Deaths in Custody and the National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from their Families • increasing the number of Aboriginal people employed within the portfolio • increasing the number of Aboriginal people in decision making positions •eliminating systemic racism in the workplace. 4 Building better partnerships

Department of Human Services’ Aboriginal Services Plan and associated regional plans The department’s Aboriginal Services Plan aims to achieve a demonstrable improvement in the health and wellbeing of Aboriginal people in Victoria in line with that of the general population by: • understanding the factors contributing to the disparity in health and wellbeing • maximising the use of primary and preventative services •minimising the representation of Aboriginal people in identified secondary and tertiary services (Victorian Department of Human Services 2004). The Aboriginal Services Plan builds on a number of inquiries and key publications at national, state and departmental levels. At national level, these include: • Royal Commission into Aboriginal Deaths in Custody (1991) • National Commitment to Improved Outcomes for Aboriginal and Torres Strait Islander People (1992) •National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from their Families (1997) • Memorandum of Understanding/Bilateral Agreement on Housing • [‘Trilateral’] Framework Agreement on Aboriginal Health (2002) • Final Report of the Council for Aboriginal Reconciliation (2000) • Council of Australian Governments Communiqu´e - Aboriginal Reconciliation (November 2000). At Victorian Government level relevant strategies and agreements are: • Reconciliation and Respect (September 1999) • Victorian Aboriginal Justice Agreement (June 2000) • Victorian Indigenous Family Violence Strategy (May 2002) • Wur-cum barra [Victorian Public Sector Indigenous Employment Strategy] (June 2002). The plan plays an important role in achieving the government’s vision of reconciliation and its aim of addressing the disadvantage faced by Aboriginal people. The plan recognises that improved outcomes can only be achieved if effective and respectful partnerships are established between Aboriginal people, communities and organisations. These partnerships ensure Aboriginal people are involved in the planning, development and delivery of health, housing and community services. Building better partnerships 5

In line with strategy 2.1 in the plan, regional Aboriginal services plans have also been developed or reviewed for each of the department’s regions, establishing, through consultation with Aboriginal communities, Aboriginal community controlled organisations and service providers, regional priority needs and issues, desired outcomes, specific actions and review mechanisms. The Aboriginal Services Plan and associated regional plans are available at www.dhs.vic.gov.au/pdpd/koori/index.htm 6 Building better partnerships KooriGuide_tabs.qx 15/8/06 7:16 PM Page 1 1.

Aboriginal people

1. Aboriginal people KooriGuide_tabs.qx 15/8/06 7:16 PM Page 2 1. Aboriginal people

Australia has traditionally been inhabited by two Indigenous peoples who are ethnically and culturally very different: Aboriginal people and Torres Strait Islander people. This guide focuses on Aboriginal people. In Aboriginal culture, the land was created by the journeys of the ‘Spirit Ancestors’ during a period known as the ‘Dreaming’ or ‘Dreamtime’. In song, story, poetry, art, drama and dance, the Dreamtime tells how the Spirit Ancestors (each symbolised by an animal which is the totem of the clan) gave life to the land and laid down the Law – the structure of society, rituals to maintain the life of the land, and rules governing human behaviour. Aboriginal people did not own the land in the European sense; ownership and management roles were determined through complex systems of descent, kinship and marriage. The Europeans did not understand the diverse and complex Aboriginal cultures, and the British Government did not consider the close connection between Aboriginal people and the land when it acted as if Cook’s 1770 discovery and annexation of territory gave them sovereignty, the land and a responsibility to conciliate the Aboriginal inhabitants (Connor 2005).

1.1Victoria’s Aboriginal population Aboriginal people have lived in Victoria for at least 40,000 years. Archaeological evidence of the great antiquity of Aboriginal occupation of all parts of Victoria is well documented. During this time, dramatic changes of climate and environment occurred but Aboriginal culture responded dynamically to each new challenge. Victoria’s Aboriginal people developed complex traditional cultures. Prior to colonisation there were approximately 250 Indigenous languages spoken in Australia (approximately 36 in Victoria). Some of these had several varieties, and there were altogether about 500 language varieties used across Australia. Before settlement, Aboriginal people were capable of fluently speaking five or more languages. Since colonisation, more than three quarters of the original languages have already been lost. In recent years there has been an upsurge of interest in the Aboriginal languages. The Victorian Aboriginal Corporation for Language is focused on retrieving, recording and researching Aboriginal languages and providing a central resource on Victorian Aboriginal languages with programs now looking at educational tools to teach the Aboriginal community about language (Victorian Aboriginal Corporation for Language 2002). 8 Building better partnerships

The map below, produced by the Victorian Aboriginal Corporation for Languages, is a reconstruction of Aboriginal language areas in Victoria prior to colonisation. Spelling and pronunciation of language names varies throughout Victorian communities depending on oral knowledge and beliefs.

Aboriginal language areas in Victoria: a reconstruction Building better partnerships 9

The Victorian Aboriginal population is approximately 0.6 per cent of the total Victorian population and 6.1 per cent of the total Australian Aboriginal population. Aboriginal Australians present a considerably younger age structure than that of the non-Aboriginal population, with 57 per cent being under the age of 25 years, compared with 34.1 per cent of the total population. Further, 2.9 per cent of Aboriginal Victorians are over the age of 65 years compared with 12.6 per cent of the total Victorian population (Australian Bureau of Statistics 2001a).

Figure 3. Age structure of Victorian Aboriginal population (Australian Bureau of Statistic 2001b) Age % Non-Aboriginal 80-84 % Aboriginal

70-74

60-64

50-54

40-44

30-34

20-24

10-14

0-4 % total 03691215

1.2 The health and wellbeing of Aboriginal Victorians Aboriginal Victorians have a lower life expectancy than the general population. Life expectancy for Aboriginal people (both male and female) is approximately 18 years less than that for non-Aboriginal people (Australian Bureau of Statistics 2004). Aboriginal Victorians in every age group are more likely than other people to be hospitalised for most diseases and conditions, indicating a high occurrence of illness at more acute levels. These illnesses include high levels of injury and poisoning, drug and alcohol disorders, kidney disease, digestive diseases, diabetes and social and emotional and behavioural disorders (Department of Human Services 2005). 10 Building better partnerships

1.3 Continuing culture Despite the devastating impact of European colonisation on Aboriginal ways of life, Aboriginal people have survived and Aboriginal culture is alive and strong. Aboriginal culture provides significant strength to the community; it is apparent and celebrated throughout Victoria. The continuing strength of Aboriginal cultural beliefs is passed on through the generations. Their influence and importance in contemporary health services is well reflected in the following statements, which the Aboriginal Best Start Reference Group has developed about children and their future: • Our children are our present and our future. • Our children have the right to an education that strengthens their culture and identity. • Our children have the right to identify as Aboriginal Australians, to be proud of our history, cultural beliefs and practices. • Our children have the right to maintain connection to their land and country. • Our children have the right to maintain their strong kinship ties and social obligations. • Our children have a strong contribution to make to enrich the Aboriginal community and as members of the wider community. • Our children have a right to be taught our cultural heritage by our Elders (Victorian Aboriginal Community Services Association Incorporated et al. 2004). Building better partnerships 11

1.4 Aboriginal organisations A range of Aboriginal organisations has been established in Victoria. Those most relevant to the Department of Human Services include: •key organisations represented at the Aboriginal Human Services Forum (convened by the department): • Victorian Aboriginal Community Controlled Health Organisation (VACCHO) • Victorian Aboriginal Community Services Association Limited (VACSAL) • Aboriginal Housing Board of Victoria (AHBV) • Victorian Aboriginal Education Association Incorporated (VAEAI) • statewide or metropolitan service delivery organisations: • Aborigines Advancement League (AAL) • Victorian Aboriginal Child Care Agency Co-operative Ltd (VACCA) • Ngwala Willumbong Cooperative Ltd • Victorian Aboriginal Legal Service Co-operative Ltd • Elizabeth Hoffman House Co-operative Ltd • Victorian Aboriginal Health Service Incorporated • Aboriginal Community Elders Service •Family Violence Prevention and Legal Service • Aboriginal cooperatives providing a range of heath and community services. 12

DHS - Funded Aboriginal Community Controlled Organisations partnerships Building better

The following map depicts the Aboriginal community controlled organisations funded by the department. A more detailed list of Aboriginal organisations in Victoria is at the Aboriginal Affairs web site www1.dvc.vic.gov.au/aav/info/com%5Fcontacts/

Barwon-South West Grampians Loddon Mallee Hume Gippsland North and Western Metro Eastern Metro Datum: GCS_GDA_1994. Workforce Planning Branch, Department of Human Services Southern Metro Source: Commonwealth Department of Health and Ageing Disclaimer: Data and information contained in this map is for information purposes only Aboriginal Agencies Building better partnerships 13

1.5 Community events - key dates The key dates and events below are significant to Aboriginal people and communities. Departmental staff are able to show their support for Aboriginal people by attending and acknowledging these events and dates. 26 January - Survival Day Aboriginal Australians choose to mark Australia Day as a day to highlight the invasion of Australia by Europeans and to acknowledge the survival of their cultural heritage. 26 May to 3 June - National Reconciliation Week This week begins with National Sorry Day on 26 May and ends with Mabo Day on 3 June. 26 May - National Sorry Day This day marks the anniversary of the 1997 tabling of the Human Rights and Equal Opportunity Commission National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from their Families, Bringing Them Home (April 1997). 3 June - Mabo Day This day commemorates the anniversary of the 1992 High Court decision in the case brought by Eddie Mabo and others, which recognised the existence in Australia of Native title rights. On the tenth anniversary of this day in 2002 there were many calls for the day to become a public holiday, an official National Mabo Day. First full week of July - NAIDOC Week The first Sunday of July sees the beginning of a week dedicated to Aboriginal and Torres Strait Island people to celebrate NAIDOC (National Aboriginal and Torres Strait Islander Day Observance Committee) Week. It is a celebration for Aboriginal and Torres Strait Island people of their survival. It is also a time for all Australians to celebrate the unique contribution of Aboriginal and Torres Strait Islander traditions and cultures and to bring issues of concern to the attention of governments and the broader community. Each year NAIDOC has a theme. Past themes have included: •1972: ‘Advance Australia Where?’ •1990: ‘New Decade - Don’t Destroy, Learn And Enjoy Our Cultural Heritage’ •1996: ‘Survive - Revive - Come Alive’ • 2000: ‘Building Pride In Our Communities’ • 2005: ‘Our Future Begins With Solidarity’. In Victoria, the Department of Human Services, along with other government departments, organises events and activities to celebrate NAIDOC week. 14 Building better partnerships

August - National Aboriginal and Islander Children’s Day This day was first observed in 1988 and each year it has a special theme. The Secretariat of National Aboriginal and Islander Child Care has always produced a poster to celebrate the day.

Information about these events can be obtained by: • contacting your local Aboriginal organisation • viewing advertising in Aboriginal publications, such as the Koori Mail and the National Indigenous Times •visiting web sites, such as the ABC’s Message Stick • accessing local radio stations that contain Aboriginal programming. (See 6.4 Methods for delivering information for more details). KooriGuide_tabs.qx 15/8/06 7:16 PM Page 3

2. History 2. Hi 2. story KooriGuide_tabs.qx 15/8/06 7:16 PM Page 4 2. History

2.1 The history of policy and practice in Aboriginal affairs in Victoria Past government policy and practice, particularly relating to Aboriginal Australians’ disconnection from traditional lands and the removal of children from their families, has had a profound influence on the health, wellbeing and attitudes of Victoria’s contemporary Aboriginal community. The following is a brief history of Aboriginal affairs in Victoria since colonisation, largely drawn from the Human Rights and Equal Opportunity Commission report of the National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from Their Families, Bringing Them Home (1997).

For more detailed information about the history of policy and practice in Aboriginal affairs, refer to Bringing Them Home at www.hreoc.gov.au/social_justice/stolen_children

Colonisation In the early 1800s, sealers and whalers operating from Bass Strait to Western Australia regularly interacted with Aboriginal people, usually in violent, exploitative ways. Sealers established temporary settlements, usually with Aboriginal women providing the labour force. Two official expeditions to establish colonies in what is now Victoria were mounted in 1803 and 1826. The 1803 settlement at Sorrento was abandoned in 1804 (leaving behind William Buckley, who lived with the Watha Wurrung people for 30 years). The 1826 settlement at Corinella on Westernport Bay was abandoned in 1828. There is little evidence of interaction between these expeditions and the Boon Wurrung traditional owners. In 1834, settlers from Tasmania travelled across the Bass Strait to Portland Bay in search of new farmland. A year later, John Batman signed a farcical ‘treaty’ with the Aboriginal leaders of the Port Phillip Bay clans, which purported to give him ownership of almost 250,000 hectares of land. The colonial government did not recognise Batman’s ‘treaty’ and his ownership of the land was dismissed when the official Port Phillip settlement was established. To maintain order in the new settlement on the Yarra, New South Wales Governor Sir Richard Bourke sent a magistrate (Captain William Lonsdale), soldiers, and policemen from Sydney in 1836. In March 1837 the Governor visited the Port Phillip district and directed that a town be laid out and named Melbourne. In 1839 Charles Joseph La Trobe was sent from England as Superintendent of the Port Phillip district. 16 Building better partnerships

By the late 1840s the only parts of Victoria still unoccupied by European colonists were the arid areas in the north-west of the Mallee district and the mountainous and heavily forested parts of Gippsland (then referred to as Gipps Land) and the Otway Ranges. The impact of this rapid European colonisation was an extraordinary decline in the Aboriginal population from an estimated 15,000 to fewer than 2,000 by 1863. The causes of this excessive mortality are almost clichés: increased intergroup warfare, the violence of settlers and the punitive expeditions of police, intemperance and, above all, the introduction of alien diseases (Barwick 1971). In response to this situation, the colonial government introduced a series of well meaning but counterproductive measures. The Port Phillip Protectorate (1839 to 1849) issued occasional rations to Aboriginal people in an attempt to induce them to settle at four protectorate stations in the Loddon Valley, the Western District, the Goulburn Valley and near Melbourne. Three church missions were also established near Colac and on the Murray, but they and the Protectorate lacked the funds to provide adequate food, clothing and medicine (Barwick 1971). A Select Committee (Legislative Council 1858-59) recommended that the government reserve land for Aboriginal people on their own country and grant funds for the regular distribution of food and clothing. The Board for the Protection of the Aborigines was established in June 1860 to administer this expenditure. The Board for the Protection of the Aborigines The Board for the Protection of the Aborigines, together with a number of sympathetic settlers appointed as ‘local guardians’ and Moravian, Anglican and Presbyterian missionaries, maintained a system of stations, reserves and ration depots; however, it was the board’s policy, supported by lack of funds, that the able-bodied should support themselves and their families by working for pastoralists. In 1869 the Victorian Parliament passed the Aborigines Protection Act 1869. This Act gave powers to the Board for the Protection of the Aborigines, which subsequently developed into an extraordinary level of control of people’s lives, including regulation of residence, employment, marriage, social life and other aspects of daily life. One of the regulations made under the Act allowed for ‘the removal of any Aboriginal child neglected by its parents or left unprotected’. Children were removed to a mission, an industrial or reform school, or a station. Another regulation allowed the board to remove any male child under 14 years and female child under 18 years living on reserves and relocate them elsewhere. Building better partnerships 17

These powers of removal were even given to station managers. These regulations were used to separate Aboriginal children from their parents and to house them in dormitories on the reserves at Lake Hindmarsh, Coranderrk, Ramahyuck, Lake Tyers and Lake Condah. At first the Board for the Protection of the Aborigines aided all persons of Aboriginal descent, but in 1886 the Aborigines Protection Act was amended to require the removal of Aboriginal people of mixed descent from Aboriginal stations and reserves. Those who were not genetically ‘full-blood’ were told they were ‘legally white’ and must find homes and jobs away from the Aboriginal stations and reserves and merge into white society. The board refused assistance to those it expelled from the reserves. Between 1886 and 1923 the number of Aboriginal reserves in Victoria declined from six to one. All Aboriginal people who wished to receive assistance from the board had to move to Lake Tyers, the only staffed institution after 1924. The number of people there fluctuated, with a maximum of about 290 in the 1930s. There were many Aboriginal people living off the reserve, whether by force or choice. Those not living on the Lake Tyers reserve were denied any welfare assistance from the government and the board. Facing hostility from the non-Aboriginal community, these Aboriginal people moved into shanty towns on the outskirts of country towns or the sites of former reserves. Aboriginal communities grew in the Goulburn Valley, East Gippsland and along the Murray River. Many also moved to Melbourne. Between 1887 and 1954, private welfare agencies and individuals were authorised to remove Indigenous children if they suspected the child was neglected. They could assume guardianship of them or send them to an institution. The policy of excluding so-called ‘half-castes’ assumed that numbers of Aboriginal people on the reserves would decline so that reserves could be reduced and eventually closed down. The inadequacy and inhumanity of the policy and legislation led to the Aborigines Act 1910. In this Act, Victoria moved away from the extreme control over Aboriginal people established in the nineteenth century. The legal distinction between the rights of the white population of the state and those of Aboriginal people within Victoria’s borders was lessened, but not removed (National Archives of Australia 2006). 18 Building better partnerships

Assimilation In 1955, the newly elected Premier appointed Charles McLean to review and recommend changes to the state’s Aboriginal affairs policy. Soon after his appointment, McLean reported back on the dire conditions in which many Aboriginal people lived: On these two areas [at Mooroopna] live about 59 adults and 107 children, in most squalid conditions. Their humpies are mostly constructed of old timber, flattened kerosene tins, and Hessian...They are not weatherproof, have earthen floors, very primitive arrangements, and no laundry or bathing facilities except for the river... The police had the most power to remove Aboriginal children. Until 1985, the Victorian police were empowered to forcibly remove Aboriginal children under the Child Welfare Act 1954. During 1956 and 1957 more than 150 children were living in government-run children’s institutions. This is more than 10 per cent of Aboriginal children in Victoria at that time. Self-determination and recognition of past injustices The Victorian Aborigines Advancement League emerged in May 1957. Its members played a role in the formation of the Federal Council for Aboriginal Advancement which pushed for rights for Aborigines across Australia and was behind the 1967 referendum. The league became a powerhouse of ideas and began to critique the assimilation policy. In 1959 it defined its role as: ‘to work towards the complete integration of people of Aboriginal descent with the Australian community with full recognition of the contribution they are able to make’. It defined ‘integration’ as the ability of a minority to retain its identity. Aboriginal self-reliance and self-respect were other key aims. The league sought practical help for Aboriginal people (emergency assistance, employment, legal advice) and spoke to countless public and club meetings (Broome 2005). Following the 1967 referendum, the Commonwealth Government entered into the field of Aboriginal affairs and appointed a Minister for Aboriginal Affairs. The Act enabled the Minister to review existing laws and policies on Aboriginal people living in Victoria. Despite this change, the number of Aboriginal children forcibly removed continued to rise, from 220 in 1973 to 350 in 1976. Following the federal election in 1972, the assimilation policy that had dominated Aboriginal affairs for 20 years was replaced by a policy of self-determination. The policy of self-determination shifted the focus to empowering Aboriginal people to decide on and achieve their own futures. This approach, based on the recognition that Aboriginal people should be actively involved in all decision making that affects their lives, gave support to the development of many Aboriginal organisations in Victoria. Building better partnerships 19

Community control by Aboriginal people came about because too often mainstream services failed to meet community needs. Geographical, financial and cultural barriers made access to services difficult. Mainstream services were found to be unwelcoming and openly discriminatory. Aboriginal community controlled organisations were seen to better understand Aboriginal people’s needs and cultural beliefs and as such to provide a more welcoming, friendly, culturally appropriate service and setting. Following the lead of the Aborigines Advancement League, the 1970s saw the emergence of a range of key Aboriginal community controlled organisations. In Victoria, an Aboriginal Legal Service, Aboriginal Child Care Agency, Aboriginal Health Service, Aboriginal Education Consultative Group and Aboriginal Housing Cooperative were formed by Aboriginal people with the assistance of professionals (lawyers, doctors and dentists), some of whom provided their services free. They all performed multiple functions, providing welfare and emergency assistance beyond their legal, health or housing briefs. These organisations were also social and information centres (Broome 2005). The efforts of Aboriginal-operated organisations resulted in a 40 per cent reduction in the number of Aboriginal children in homes as early as 1979. In 1979 the Victorian Government adopted the Aboriginal Child Placement Principle. Under the principle, an Aboriginal family must be the preferred placement for an Aboriginal child in need of alternative care. This is now included in the main child welfare and protection laws. The reports of the Royal Commission into Aboriginal Deaths in Custody in 1987 and the National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from their Families 1995 drove further policy and program change in Victoria. In 1997 a bipartisan initiative in the Victorian Parliament saw the passing of a motion of unreserved apology to Aboriginal people for past government policies of separating Aboriginal and Torres Strait Islander children from their parents. Aboriginal people have fought long and hard for their rights, and many important milestones mark modern Aboriginal history. A number of significant developments at a national and state level have helped to promote a wider understanding within the community of issues facing Aboriginal Australians. 20 Building better partnerships

Key events

1957 The Victorian Aborigines The Victorian Aborigines Advancement League emerged in May 1957 Advancement League and pushed for rights for Aboriginal people across Australia. It was behind the 1967 referendum.

1967 Constitutional amendment The Commonwealth Government acquired power to legislate for referendum Aboriginal Australians and allowed for their inclusion in the census.

1970 Lake Tyers and Framlingham Aboriginal trustees of the Lake Tyers and Framlingham reserves in reserves Victoria were granted individual title (Aboriginal Lands Act 1970).

1971 The Aboriginal flag first flown Designed by Harold Joseph Thomas, a Luritja man from Central Australia, the Aboriginal flag was first flown in Adelaide on National Aborigines Day, 12 July.

1972 Self-determination introduced The Department of Aboriginal Affairs was established, and the into government policy Whitlam Government introduced the policy of self-determination.

1973 Victorian Aboriginal Health The Victorian Aboriginal Health Service was established in a shopfront Service in Gertrude Street, Fitzroy. It was set up by a group of Aboriginal volunteers, with a volunteer doctor, in response to the need for an appropriate and accessible health service for Aboriginal people.

1975 Racial Discrimination Act On 11June the Commonwealth Racial Discrimination Act came into effect.

NACCHO established The National Aboriginal Community Controlled Health Organisation was established.

1976 VACCA established The Victorian Aboriginal Child Placement Agency, later renamed the Victorian Aboriginal Child Care Agency, was established.

1979 Aboriginal Child Placement The Victorian Social Welfare Department adopted policy guidelines on Principle Aboriginal adoption and foster care. A decade later the Aboriginal Child Placement Principle was incorporated into the Children and Young Persons Act 1989.

1980 Aboriginal Development The Aboriginal Development Commission Act 1980 (Cwlth) came into Commission established force on 1 July 1980. This established the Aboriginal Development Commission.

1981 SNAICC established The Secretariat of National Aboriginal and Islander Child Care was established. SNAICC represented the interests on a national level of Australia’s 100 or so Aboriginal community-controlled children’s services.

Aboriginal Housing Board The Aboriginal Housing Board established its office at established 108 Smith Street, Collingwood. Building better partnerships 21

Key events (con’t)

1982 Ownership recognised Victorian Premier John Cain announced legislation recognising the Aboriginal ownership of the Framlingham forest near Warrnambool.

1985 Uluru handed back Uluru (formerly known as Ayers Rock) was handed back to the traditional owners.

1987 Royal Commission into The Royal Commission into Aboriginal Deaths in Custody was Aboriginal Deaths in Custody established in 1987 in response to concerns expressed about the proportion and number of Aboriginal people dying in custody.

1988 Bicentenary A large march in Sydney on 26 January was organised by Aboriginal and Torres Strait Islander people and joined by supporters from the wider community in a celebration of Aboriginal cultural survival.

1989 Aboriginal and Torres Strait The Aboriginal and Torres Strait Islander Commission was established Islander Commission Act by the Aboriginal and Torres Strait Islander Commission Act 1989 and began operations on 5 March 1990.

1991 The Council for Aboriginal The Council for Reconciliation was established in 1992 by the Reconciliation Act 1991 Commonwealth Government to foster better understanding between Aboriginal and non-Aboriginal Australians.

1992 Native title (Mabo) In 1992, the High Court decision on Native title (Mabo) overturned the concept of ‘terra nullius’ and established that Native title can exist over particular kinds of land. This led to the establishment of the Native Title Act 1993.

1992 Redfern speech At the launch of the International Year of Indigenous People in Redfern, Sydney, Prime Minister Paul Keating delivered a speech in which he acknowledged the past wrongs of Australian governments towards Aboriginal people.

Torres Strait Islander flag Bernard Namok of Thursday Island designed the Torres Strait Islander flag.

1995 National Inquiry into the In 1995 the National Inquiry into the Separation of Aboriginal and Separation of Aboriginal and Torres Strait Islander Children from their Families was established. Torres Strait Islander Children from their Families

High Court ruling on Wik The Federal High Court ruling on Wik stated that Native title rights could co-exist with pastoral leases. 22 Building better partnerships

Key events (con’t)

1997 Bringing them home The Report of the National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from their Families, Bringing them home, was released. In 1999, the Federal Government issued a statement of sincere regret over the forced removal of Aboriginal children from their families.

Victorian Parliament apology A bipartisan initiative in the Victorian Parliament saw the passing of a motion of unreserved apology to Aboriginal people for past government policies of separating Aboriginal and Torres Strait Islander children from their parents.

1998 26 May, National Sorry Day The first National Sorry Day was held on 26 May, one year after the tabling of the Bringing Them Home report which recommended that a National Sorry Day be declared.

2004 Australian Government: On 15 April the Australian Government announced its intention to changes to the administration abolish the Aboriginal and Torres Strait Islander Commission (ATSIC). of Indigenous affairs New arrangements from 1 July included a new appointed advisory body, the National Indigenous Council. Programs formerly the responsibility of ATSIC and Aboriginal and Torres Strait Islander Services (ATSIS) were transferred to ‘mainstream’ agencies.

2005 Abolition of the Aboriginal On 16 March Parliament passed the ATSIC Amendment Bill, repealing and Torres Strait Islander provisions of the Aboriginal and Torres Strait Islander Act 1989 Commission (Commonwealth) and thereby abolishing the Aboriginal and Torres Strait Islander Commission and its structures from 30 June 2005

New representative Working in partnership with the ATSIC Regional Councils and the arrangements former ATSIC State Commissioner for Victoria, the Victorian Government (Aboriginal Affairs Victoria) and the Australian Government (Office of Indigenous Policy Co-ordination) consulted with Aboriginal communities on new models for Indigenous representation.

The first positive determination The first positive determination of Native title in Victoria was made of Native title in Victoria by the Federal Court at a hearing near Dimboola in western Victoria on 13 December 2005. Under the Native Title Act, the Wotjobaluk, Jaadwa, Jadawadjali, Wergaia and Jupagalk peoples are recognised as the Native title holders of 269 square kilometres in the Wimmera area.

2006 New arrangements for Aboriginal Under its 2006-07 Budget the Victorian Government announced the community engagement allocation of funding for new arrangements for Aboriginal community and representation engagement and representation. Building better partnerships 23

2.2Further reading Barwick, DE 1971, ‘Changes in the Aboriginal population of Victoria, 1863-1966’, in DJ Mulvaney & J Golson (Eds), Aboriginal man and environment in Australia, Australian National University Press, Canberra, pp. 288-315. Broome, R 2005, Aboriginal Victorians: a history since 1800, Allen and Unwin, Crows Nest, New South Wales. Clarke, B & Chance, C 2005, Wisdom man: biography of Banjo Clarke,Penguin, Australia. Chesterman, J & Galligan, B 1997, Citizens without rights: Aborigines and Australian citizenship, Cambridge University Press, Cambridge. Connor, M 2005, The invention of Terra Nullius, Macleay Press, Sydney. Howitt, AW 1996, The native tribes of south-east Australia, Australian Institute of Aboriginal and Torres Strait Islander Studies, Canberra (first published in 1906). Australian Human Rights and Equal Opportunity Commission 1997, Bringing Them Home,National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from their Families, Canberra. Royal Commission into Aboriginal Deaths in Custody 1991, Royal Commission into Aboriginal Deaths in Custody national report, vol. 1-5, Australian Government Publishing Services, Canberra. Reynolds, H 1999, Why weren’t we told?,Viking-Penguin Books, Ringwood. 24 Building better partnerships KooriGuide_tabs.qx 15/8/06 7:16 PM Page 5

3. Language and terminology 3. Language and terminology KooriGuide_tabs.qx 15/8/06 7:16 PM Page 6 3. Language and terminology

This section draws largely on a similar section contained in Communicating positively: a guide to appropriate Aboriginal terminology produced by NSW Health, however some modifications have been made to acknowledge views and circumstances within the Victorian Aboriginal community. An awareness of cultural difference and the use of accurate and non-offensive language are essential components of showing respect and communicating with Aboriginal people, organisations and communities. Following European colonisation, Aboriginal people were forbidden from speaking traditional languages. As a result, knowledge of Aboriginal languages suffered. Europeans did not understand and were generally prejudiced against Aboriginal ways of life. English was used to describe and communicate with Aboriginal people, which led to the use of inappropriate and often discriminatory language. Today, just as attitudes towards Aboriginal culture are changing, terms used to describe Aboriginal people are continually evolving. This makes sensitivity to appropriate forms of address and terminology particularly important. 3.1 Collective names used to describe Aboriginal people Aboriginal/Aborigine

Description A broad definition, developed by the former Commonwealth Department of Aboriginal Affairs is generally accepted as a working definition for administrative purposes. This definition states that an Aboriginal or Torres Strait Islander is: •a person of Aboriginal or Torres Strait Islander descent; •who identifies as an Aboriginal or Torres Strait Islander; and • is accepted as such by the community in which he or she lives.

Not all Aboriginal people are dark skinned. ✗ It is offensive to question the quantum of Aboriginal blood or to expect an Aboriginal person to divide their Aboriginality into parts.

‘Being Aboriginal has nothing to do with the colour of your skin or the shape of your nose. It is a spiritual feeling, an identity you know in your heart. It is a unique feeling that may be difficult for non-Aboriginal people to understand’ (Burney 1994).

The policy referred to as ‘assimilation’ was designed to solve the ‘Aboriginal problem’ by ensuring that Aboriginal people would lose their identity and culture within the wider community (Australian Human Rights and Equal Opportunity Commission 1997). ✗ Terms such as ‘full-blood’, ‘half-caste’ and ‘quarter-caste’ were derived from these destructive government policies of the past and as such are highly offensive. 26 Building better partnerships

Aboriginal or Aborigine

Recommended usage and issues for consideration Although it is grammatically correct, the term ‘Aborigines’ has negative connotations for some Aboriginal people. ‘Aboriginal person’ or ‘Aboriginal people’ can be used as an alternative. The term ‘Aboriginal’ is not generally inclusive of Torres Strait Islander people, and reference to both Aboriginal and Torres Strait Islander people should therefore be made where necessary. Always capitalise the ‘A’ in ‘Aboriginal’ as you would other proper nouns and names such as ‘Australian’ or ‘Minister’. The word ‘aboriginal’ with a lower case ‘a’ refers to an aboriginal person from any part of the world and as such does not necessarily referto the Aboriginal people of Victoria. It is offensive when literature for distribution within the Aboriginal community refers to Aboriginal people or communities with a lower case ‘a’. Do not use ‘Aboriginal’ as a noun; it should only be used as an adjective. ✗ The government’s new strategy will support increased business with Aboriginals. ✓ The government’s new strategy will support increased business with Aboriginal people. Never abbreviate the term ‘Aboriginal’ because this is offensive. Remember, when preparing speech notes that refer to ‘our history’, ensure the use of the word ‘Australians’ includes Aboriginal people or peoples. Consider the opening statement: ✗ ‘Most Australians continue to see Aboriginal people ...’ This infers that Aboriginal people are not Australian, which is incorrect. The correct terminology is: ✓ ‘Most non-Aboriginal Australians continue to see Aboriginal Australians ...’ Building better partnerships 27

Aboriginal people or peoples

Description ‘Aboriginal people’ is a collective name for the original people of Australia and their descendants and does not emphasise the diversity of languages, communities, cultural practices and spiritual beliefs. By adding an ‘s’ to ‘people’, you are emphasising this diversity.

Recommended usage and issues for consideration Both ‘Aboriginal people’ and ‘Aboriginal peoples’ are acceptable depending on the context. For example: ✓ ‘At the time of European colonisation, there were approximately 600 Aboriginal peoples.’ Note that in this instance ‘peoples’ is used to describe the groups of Aboriginal people, each with their own language, cultural practices and beliefs. ✓ ‘At the time of European colonisation, there were between 300,000 and one million Aboriginal people living in Australia.’ Note that in this instance ‘people’ refers to more than one person. First People/First Australians

Description ‘First People’ and ‘First Australians’ are collective names for the original people of Australia and their descendants, and are used to emphasise that Aboriginal and Torres Strait Islander people lived on this continent prior to European colonisation.

Recommended usage The Victorian Government acknowledges Aboriginal and Torres Strait Islander people as the First Australians. Indigenous people or peoples

Description The Macquarie Dictionary defines ‘indigenous’ as ‘originating in and characterising a particular region or country’. Based on this definition, an indigenous person is a person originating in or characterising a particular region or country.

Recommended usage and issues for consideration Because ‘indigenous’ is not specific, some Aboriginal people feel the term diminishes their Aboriginality and must be avoided. While the term ‘Indigenous’ will sometimes be found in government publications it is recommended that departmental staff give preference to the terms ‘Aboriginal’ and ‘Aboriginal and Torres Strait Islander’. 28 Building better partnerships

Torres Strait Islander or Torres Strait Islander person

Description A Torres Strait Islander or a Torres Strait Islander person is a person or descendant from the Torres Strait Islands, which are located to the north of mainland Australia. In the 1996 and 2001 Censuses, people could be recorded as being of both Aboriginal and Torres Strait Islander origin (Australian Bureau of Statistics 2002). The term ‘Torres Strait Islander’ refers to people of Torres Strait Islander origin, whether or not they are also of Aboriginal origin.

Recommended usage and issues for consideration Always capitalise ‘Torres Strait Islander’. Never abbreviate the term ‘Torres Strait Islander’ because this is offensive. Koori and other terms

Description ‘Koori’ and other terms are directly derived from Aboriginal languages and are the names often used by Aboriginal people in specific areas when referring to themselves. Note that many Aboriginal people from other areas of Australia reside within Victoria and still use their traditional names. Some examples of these terms are: • Koori or Koorie, which is a New South Wales term that is used by many Aboriginal people in Victoria and New South Wales • Palawa, which is usually used by Aboriginal people in Tasmania • Murri, which is usually used by Aboriginal people in north-west New South Wales and Queensland • Nunga, which is usually used by Aboriginal people in South Australia • Yolngu, which is usually used by Aboriginal people in the Northern Territory (north-east Arnhem Land) • Anangu, which is usually used by Aboriginal people in Central Australia • Noongar, which is usually used by Aboriginal people in south-west Western Australia.

Recommended usage Always check with the local Aboriginal community about using this type of terminology. There are many Aboriginal language groups within the above mentioned areas and the use of such terms can be restrictive. Also, people may be living or working in one particular area, but be from another. Building better partnerships 29

Forexample, a person from Queensland may be living and working in Bendigo and referto themself as a ‘Murri’. Often a diversity of Aboriginal and Torres Strait Islander peoples will be in the audience and as such appropriate terms need to be used. Ask the group at the beginning of your presentation or listen to advice you receive in planning your communication. 3.2 Terms associated with Aboriginal communities and community organisations Clan The basic unit of Victorian Aboriginal society is the clan; a named, localised descent group whose members have an historical, religious and genealogical identity and a territory defined by ritual and economic responsibilities. Clusters of adjacent clans who shared a common dialect or manner of speaking and mutual political and economic interest distinguished themselves by a ‘language’ name, usually with the suffix -wurrung. For example, the first people who occupied the Melbourne area prior to European colonisation were the Woi-wurrung language group, specifically the Wurundjeri people. This is a list of the clans within the Wurundjeri area: • Wurundjeri-balluk and Wurundjeri-willam (Yarra Valley Yarra River catchment area to Heidelberg) • Balluk-willam (south of the Yarra Valley extending down to Dandenong, Cranbourne, and Koo-wee-rup Swamp) • Gunnung-willam-balluk (east of the Great Dividing Ranges and north to Lancefield) • Kurung-jang-balluk (Werribee River to Sunbury) • Marin-balluk (Boi-berrit) (land west of the Maribyrnong River and Sunbury) • Kurnaje-berreing (the land between the Maribyrnong and Yarra Rivers). For more detailed information on the Wurundjeri people, see www.yarrahealing.melb.catholic.edu.au/kulin/about.html

Recommended usage and issues for consideration The term ‘clan’ has a specific meaning derived from non-Aboriginal societies and therefore may not necessarily be applicable to Aboriginal culture. Some Aboriginal people use the term and such usage should be respected. If unsure, ask your regional Aboriginal Planning Officer or seek guidance from your local Aboriginal community. Guidance can also be obtained from the Koori Human Services Unit. 30 Building better partnerships

Community There are many different perspectives on what is a ‘community’. Non-Aboriginal people often use ‘community’ to refer to a particular geographical locality. For example, the expression ‘Echuca Aboriginal community’ generally refers to all the Aboriginal people living in and around Echuca (including across the Victorian and New South Wales border) or a specific section of that community. It is important to understand, however, that a great many Aboriginal people were forcibly removed from their ancestral lands to live elsewhere. For instance, the traditional owners of Ballarat land are the Wathaurong people. Today the ‘Ballarat Aboriginal community’ comprises Aboriginal people from many areas of Victoria and Australia. Therefore, an Aboriginal person may belong to more than one community; for example, where they come from, where their family is, and where they live or work. Community is about interrelatedness and belonging and is central to Aboriginality.

Recommended usage and issues for consideration It is generally acceptable to use the term ‘community’ to refer to Aboriginal people living within a particular geographical location while remaining mindful of the diversity of Aboriginal people within that ‘community’. Country

Description ‘Country’ is a term used to describe a culturally defined area of land associated with a particular culturally distinct group of people or nation.

Forexample: ✓ Swan Hill is in Wemba Wemba country.

Recommended usage and issues for consideration Use ‘country’ to refer to a particular culturally defined area of land, such as ‘Kerrup Jmara country’, ‘Dja Dja Wrung country’ or ‘Wathaurong country’. Building better partnerships 31

Elder

Description An Elder is an identified and ‘respected’ male or female person within the community who is able to provide advice, offer support and share wisdom in a confidential way with other members of the community, particularly younger members (Forrester & Williams 2003). In some instances, Aboriginal people above a certain age will refer to themselves as Elders; however, it is important to understand that in traditional Aboriginal culture, age alone does not necessarily mean that one is a recognised Elder. It is also important to note that some communities will have very few recognised Elders.

Recommended usage and issues for consideration The use of Elder (note the upper case ‘E’) is generally acceptable, but it is important to be aware of the differences in meaning outlined above. Respected community representative

Description Similar in definition to an Elder, a respected community representative is an identified and ‘respected’ male or female person within the community who is able to provide advice, offer support and share wisdom, and speak on behalf of the community at events and forums.

Recommended usage and issues for consideration When negotiating with Aboriginal communities, ensure the recognised Elders or respected community representatives are involved. But while negotiation with these recognised and respected community people is important, it should not replace negotiation with Aboriginal community organisations. Your local Aboriginal organisation should be your first communication point for advice and direction, including the respected Elder contacts it suggests. Aboriginal organisations include local Aboriginal community controlled organisations or an Aboriginal peak body, such as the Victorian Aboriginal Community Controlled Health Organisation or the Victorian Aboriginal Community Service Association Limited. 32 Building better partnerships

Sister/brother/cousin/uncle/aunty

Definition The use of the terms ‘sis’, ‘bruz’, ‘cuz’, ‘uncle’ and ‘aunty’ have wide and varied meanings for Aboriginal communities across Victoria. These terms are used as a greeting between Aboriginal people to acknowledge a person as a mark of respect.

Recommended usage and issues for consideration In non-Aboriginal society, your uncle or aunt is usually your mother or father’s sibling. In Aboriginal communities, it is an accepted cultural custom that younger members of the community will refer to adults as ‘uncle’ or ‘aunty’ as a sign of respect. This does not mean people are related. A person’s connection with their family does not necessarily mean they are a blood relative. It means a ‘connection’ exists between people. Non-Aboriginal people should not use these terms with Aboriginal people unless invited to do so. Do not call someone ‘aunty’, ‘uncle’, ‘cuz’, ‘sis’ or ‘bruz’ unless invited to do so. Mob

Description ‘Mob’ is a term identifying a group of Aboriginal people associated with a particular place or country.

Recommended usage and issues for consideration ‘Mob’ is an extremely important term to Aboriginal people because it is used to identify who they are and where they are from. ‘Mob’ is generally used by Aboriginal people and between Aboriginal people. Therefore, it may not be appropriate for non-Aboriginal people to use this term unless this is known to be acceptable to Aboriginal people. Nation

Description ‘Nation’ refers to a culturally distinct group of people associated with a particular culturally defined area of land or country. Each nation has boundaries that cannot be changed, and language is tied to that nation and its country.

Recommended usage and issues for consideration ‘Nation’ should be used to refer to a culturally distinct Aboriginal group and its associated country, noting that the boundaries of some Aboriginal nations cross over state borders. This has important implications for service delivery and provision, as well as negotiation processes. Building better partnerships 33

Traditional owner

Description A ‘traditional owner’ is an Aboriginal person or group of Aboriginal people directly descended from the original Aboriginal inhabitants of a culturally defined area of land or country and who has or have a cultural association with this country which derives from the traditions, observances, customs, beliefs or history of the original Aboriginal inhabitants of the area.

Recommended usage and issues for consideration Use ‘traditional owner’ to refer to an Aboriginal person or group of Aboriginal people as defined above. For example: In December 2005, the Wotjobaluk, Jaadwa, Jadawadjali, Wergaia and Jupagalk peoples were recognised under the Native Title Act as the traditional owners of 269 square kilometres of the Wimmera area. Tribe

Description Like ‘nation’, a ‘tribe’ refers to a culturally distinct group of people associated with a particular culturally defined area of land or country.

Recommended usage and issues for consideration ‘Tribe’ has a specific meaning derived from non-Aboriginal societies and therefore may not necessarily be applicable to Aboriginal culture. Some Aboriginal people use the term and such usage should be respected. If unsure, ask the local community for guidance. Aboriginal community controlled organisations In human services, Aboriginal community controlled organisations provide a wide range of health, wellbeing and advocacy services including child care, education, child protection, mental health, drug and alcohol rehabilitation, disability and aged care. Aboriginal community controlled health organisations are primary health care services initiated by local Aboriginal communities and aiming to deliver holistic and culturally appropriate care. Boards elected from the local community plan and manage the services.

Definition ‘Each Aboriginal Community needs its own community based, locally owned, culturally appropriate and adequately resourced, primary health care facility. That is our right’ (Victorian Aboriginal Community Controlled Health Organisation 2002). 34 Building better partnerships

Aboriginal health

Definition In 1990, the National Aboriginal Health Strategy (NAHS) developed a widely accepted definition of health as percieved by Aboriginal peoples:

‘Health does not just mean the physical well-being of the individual but refers to the social, emotional, spiritual and cultural well-being of the whole community. This is a whole of life view and includes the cyclical concept of life-death-life.

Recommended usage and issues for consideration ‘It is not merely a matter of the provision of doctors, hospitals, medicines. Health to Aboriginal peoples is a matter of determining all aspects of their life including control over their physical environment, of dignity, of community self-esteem, and of justice’ (National Aboriginal Health Strategy Working Party 1989).

3.3 Other terms Culture

Description ‘Culture’ is defined as the attitudes and behaviour that are characteristic of a particular social group (www.google.com.au 2006).

Recommended usage and issues for consideration Culture does not remain stagnant; it continually evolves to survive. The important point to remember is that in Aboriginal culture a community is first and foremost about country, (extended) family ties and shared experience. Aboriginal people practice a culture that has strong extended family, social and religious commitments and beliefs. Building better partnerships 35

Colonisation

Description European colonisation occurred at the time of the landing of the First Fleet in 1788. Although there were between 300,000 and one million Aboriginal people living on the mainland at that time, the British Government asserted a right to sovereignty and ownership of the land. This was accompanied by a drastic decline in the Aboriginal population, and the traditional ways were destroyed as hunting grounds were taken over for grazing and agriculture, causing Aboriginal people to be treated as trespassers on their own land under European law.

Recommended usage and issues for consideration When discussing the colonisation of Victoria, note that the terms ‘European settlement’ and ‘European arrival’ are highly contentious for Aboriginal people because they suggest a peaceful and benign process. Consider using ‘European colonisation’ as an alternative.

Pre and post contact

Description ‘Pre contact’ and ‘post contact’ refer to the period before and after European colonisation.

Recommended usage and issues for consideration ‘Pre contact’ and ‘post contact’ are the preferred terms for referring to the period before and after European colonisation. The terms ‘pre history’ and ‘post history’ are not acceptable because they imply that Australian history did not begin until the landing of the First Fleet and subsequent European colonisation, and that Aboriginal culture has no history. In fact, Aboriginal people have one of the oldest surviving cultures.

Community control ‘The solution to address the ill health of Aboriginal people can only be achieved by local Aboriginal people controlling the process of health care delivery. Local Aboriginal community control in health is essential to the definition of Aboriginal holistic health and allows Aboriginal communities to determine their own affairs, protocols and procedures’ (National Aboriginal Community Controlled Health Organisation 2006). 36 Building better partnerships

Women’s business Women’s business pertains to female-specific health and wellbeing and religious matters that traditionally men must not observe. For example, matters relating to the female anatomy, religious ceremony and the maintenance of women’s sites of significance are considered women’s business and only women should be privy to these matters. In Victoria today it is respected that many women still have strong beliefs surrounding women’s business; however, for others this is respected but they may not practice it. Men’s business Similarly, men’s business pertains to male-specific health and wellbeing and religious matters that traditionally women must not observe. For example, matters relating to the male anatomy, religious ceremony and the maintenance of men’s sites of significance are considered men’s business and only men should be privy to these matters. In Victoria today it is respected that many men still have strong beliefs surrounding men’s business; however, for others this is respected but they may not practice it. KooriGuide_tabs.qx 15/8/06 7:17 PM Page 7

4. Building blocks for good communication 4. Building blocks for g ood communication KooriGuide_tabs.qx 15/8/06 7:17 PM Page 8 4. Building blocks for good communication

An awareness of Victoria’s Aboriginal communities, acknowledgement of the impact of past policy and practice, and use of appropriate language are important first steps in good communication with Victorian Aboriginal communities. The remaining sections of the guide give practical advice about how departmental staff can work effectively with Aboriginal communities and organisations. We begin with the building blocks of good communication: • be guided by the principles outlined below • work through the established departmental structures • learn about Aboriginal organisations and their concerns. 4.1 Seven guiding principles 1. Demonstrate respect 4. Be self-aware Demonstrate respect for: Understand and challenge your own cultural assumptions • the right of Aboriginal people to identify as being and prejudices. Aboriginal 5. Demonstrate honesty and integrity • the fact that Aboriginal culture is living and evolving Carry out departmental business with Aboriginal people in • the right of Aboriginal people to own, define and control an open and honest manner. Honour your undertakings. their culture. Make commitments only on matters where you know you Showing an awareness of, sensitivity to and respect for can deliver. Aboriginal culture is an essential step to building trust. Respecting the knowledge and values of Aboriginal people 6. Provide adequate information is integral to good working relationships. Make sure all relevant information for Aboriginal communities and organisations is accurate, factual and 2. Choose the right words clearly presented. Choosing the right words and forms of address is important in any relationship, but particularly important to Aboriginal 7. Follow up and provide feedback people, all of whom have experienced offensive Always follow up after Aboriginal community communication. Ask Aboriginal people how they wish to be involvement. Provide timely feedback about the acknowledged and addressed. Call an Aboriginal person outcomes and next steps. ‘aunty’ or ‘uncle’ only when invited to do so. Check on the TIP: Seek out opportunities to engage with the acceptability of terms. Ensure consistency and accuracy in community in an informal manner. Taking part in all documentation. community activities when possible is one way of 3. Take responsibility for learning getting involved, and there are many opportunities to Many non-Aboriginal Victorians have had little contact become involved: NAIDOC Week activities, with Aboriginal people. Take responsibility for increasing Reconciliation Week and local community events. your understanding of Aboriginal culture and issues. Attending events such as these would be a good way Recognising Victoria’s rich and continuing Aboriginal to show your support for the community. cultural heritage can be inspiring; learning the history (Also see Section 1.5, ‘Community events - key dates’). and legacy of colonisation and dispossession in Victoria can be confronting. Remember each individual has their own story and each community its own history. Ask for guidance if you are unsure. 38 Building better partnerships

4.2 Work through established departmental structures The department has established structures and processes to facilitate working partnerships with Aboriginal organisations and communities. These operate at a range of levels: whole-of-department, programs and regions. At least one of these arrangements is likely to be relevant to your purpose. Build on existing arrangements wherever possible rather that initiating new ones. Partnership protocol between the department and signatories to the Aboriginal Services Plan The Victorian Indigenous Peak Agencies and Department of Human Services Protocol builds on the two existing protocols between (a) the department and the health, housing and community services sectors, and (b) the Municipal Association of Victoria. The protocol outlines principles and processes to govern ‘ways of doing business’ between the department and the signatories to the Aboriginal Services Plan. Building better partnerships 39

Whole of department: Aboriginal Human Services Forum Purpose Membership The principal vehicle of The forum is chaired by the Secretary, communication between the Department of Human Services and department and Aboriginal peak includes: and regional bodies. The forum • the Chairperson or Chief Executive Officer performs a key role in providing of the Victorian Aboriginal Community the necessary advice to the Controlled Health Organisation department to contribute to the • the Chairperson or Chief Executive Officer aim of the Aboriginal Services of the Victorian Aboriginal Community Plan: ‘to achieve a demonstrable improvement in the health and Services Association Ltd wellbeing of Aboriginal people in • the Chairperson or Chief Executive Officer Victoria in line with that of the of the Victorian Aboriginal Education general population’. It is also Association Inc the primary accountability • the Chairperson or Chief Executive Officer mechanism for the of the Aboriginal Housing Board of Victoria department’s commitments to •representatives from regional Aboriginal the Aboriginal people of advisory committees - either the Victoria.There are three forums chairperson or the regional Aboriginal a year, each themed around one advisory committee’s nominee of the key priority action areas of the Aboriginal Services Plan: •former Aboriginal and Torres Strait Islander children and families, young Commission representatives (to be people, and lengthening life. replaced following the development of a new representative structure in Victoria) • the Executive Director, Aboriginal Affairs Victoria • the Under Secretary, Portfolio Services and Strategic Projects, Department of Human Services • Executive Directors or senior delegates of all Department of Human Services divisions •a rural and metropolitan regional director When to use the forum To report on major departmental initiatives 40 Building better partnerships

Whole-of-department: Koori Human Services Unit Key roles Stakeholder relationships Provides policy and administrative support for the Secretary’s Aboriginal Human Services Forum.

Policy leadership Provides leadership across the department for development and promotion of culturally responsive services in line with the state’s whole-of-government Victorian Indigenous Affairs Framework. This is taken forward by implementing the key commitments in the Aboriginal Services Plan, including supporting a senior officers’ policy group and promoting initiatives by departmental divisions to advance the priority action areas in the plan.

Support for regional Aboriginal Planning Officers A meeting is convened three times a year, prior to each Aboriginal Human Services Forum.

Participation in national forums and initiatives This includes the Aboriginal and Torres Strait Islander Health Workforce Working Group and the National Aboriginal and Torres Strait Islander Health Officials Network (formerly the Australian Health Ministers’ Advisory Council Standing Committee on Aboriginal and Torres Strait Islander Health).

Data coordination and improvement This includes the Key Indicators Report and the Koori Health Counts publications and coordination of departmental input to whole-of-government reporting on Aboriginal affairs. When to work with the Unit • When preparing information or presentations for the Aboriginal Human Services Forum • To consult with the regional Aboriginal Planning Officers as a group • To seek advice on the range of Aboriginal initiatives and learnings across the department or state government Building better partnerships 41

Departmental programs A number of departmental programs involve specific Aboriginal initiatives and employ Aboriginal staff to advise on community needs and issues, to promote access to services and to promote effective liaison with Aboriginal organisations. Many have established consultative structures or reference groups involving representatives from Aboriginal organisations. Examples of departmental programs involving specific Aboriginal initiatives and employing Aboriginal advisors are early childhood services, child protection, juvenile justice, housing, home and community care, drug and alcohol policy, and family violence. When to seek assistance from program staff: •To learn from the experience of other programs •To check on statewide program directions and arrangements with peak bodies as part of planning initiatives at the regional level

Regions Speaking with the relevant Aboriginal program staff or Planning Officer can provide a wealth of expertise and knowledge about networks and channels for linking with Aboriginal communities and Aboriginal community controlled organisations. The following table indicates the roles and responsibilities of these staff.

Aboriginal Planning •Provide strong links to the Aboriginal community Officers •Lead departmental regions in developing their Aboriginal services planning frameworks •Establish and support regional Aboriginal advisory committees • Develop and implement regional Aboriginal services plans When to contact regional Aboriginal Planning Officers •To seek advice on Aboriginal issues at a regional level •To seek guidance on contacting local Aboriginal organisations •To request involvement of the regional Aboriginal advisory group in an initiative •To seek advice, guidance and assistance when developing or implementing programs at a regional level 42 Building better partnerships

Aboriginal Planning Officer contact details: • Barwon-South West Region • Gippsland Region Tel: 5226 4712 Tel: 5177 2503 • Grampians Region • Eastern Metropolitan Region Tel: 5333 6043 Tel: 9843 6676 •Loddon Mallee Region • North and West Metropolitan Region Tel: 5434 5534 Tel: 94122769 • Hume Region • Southern Metropolitan Region Tel: 5832 1503 Tel: 8710 2832 Regional Aboriginal Each regional Aboriginal advisory group has evolved advisory groups differently according to the needs and preferences of each Aboriginal community and region. They: •are coordinated by regional Aboriginal Planning Officers •are established in each departmental region to ensure regional Aboriginal services plans are developed and implemented in collaboration and partnership with local Aboriginal organisations and communities •provide the opportunity for Aboriginal organisations to raise local and regional issues directly with regional staff. Two community representatives from each regional Aboriginal advisory group are invited to attend Aboriginal Human Services Forums Aboriginal program Aboriginal program staff are located in each staff departmental region to advise on statewide, local and regional community needs and issues, to promote access to services and to promote effective liaison with Aboriginal organisations. Aboriginal staff are employed in a variety of program areas, including: • early childhood •family violence • health and aged care • child protection • juvenile justice. When to contact Aboriginal program staff To seek advice on Aboriginal program issues at a regional and local level Building better partnerships 43

4.3 Understand the diversity of Aboriginal organisations and communities ✓ The ‘political’ environment is important. There is always a ‘political’ dimension to any organisation or group in any community, from large private sector companies to local tennis clubs. Aboriginal community controlled organisations are no exception, with family allegiances a significant influence. Departmental officers can be more effective communicators if they are aware that local ‘politics’ exist and endeavour to learn more about these. ✓ Respect the importance of Elders. Recognised Elders are highly respected people within Aboriginal communities. An Elder is an identified and ‘respected’ male or female person within the community who is able to provide advice, offer support and share wisdom in a confidential way with other members of the community, particularly younger members (Forrester & Williams 2003). ✓ Aboriginal organisations are diverse and have a range of relationships with the department. Numerous Aboriginal organisations exist in Victoria. Those relevant to the department’s responsibilities are identified here.

Type Relationship with the department Signatories to the Aboriginal Primary relationship with central office Services Plan Funded by the department to provide advice on policy and program development and to undertake particular projects Specialist service providers Relationships with central office and regions Funded by the department to provide particular services, including drug and alcohol, home and community care, early childhood, mental health, child protection, juvenile justice, disability, and family violence programs Other local service providers Primary relationship with regions (Aboriginal community Funded by the department to provide a wide controlled organisations) range of programs and services 44 Building better partnerships

✓ The many demands placed on Aboriginal community controlled organisations need to be taken into account. Substantial demands and responsibilities can be placed on Aboriginal community controlled organisations to represent and deliver services to some of the most disadvantaged clients and communities in the state. Often Aboriginal community controlled organisations are faced with balancing two sets of accountabilities: community and government. Family and community are important in Aboriginal life. Aboriginal people are often expected to help their family and community and place them before all others. This can lead to pressures on those who work in or represent Aboriginal communities, and at times perceived conflicts of interest may arise. People who represent or work for Aboriginal community controlled organisations often walk the fine line between meeting the expectations of their community and the legal and statutory requirements that come with accepting government grants. At times the organisational capacity of the Aboriginal community controlled organisation may not match that of mainstream organisations. In maintaining the important principle of community control, some Aboriginal community controlled organisations find themselves drawing on limited administrative and management resources. Governments have added pressure to this vulnerable organisational environment by: • having multiple funding arrangements with separate accountability requirements • making numerous and overlapping requests for involvement in consultations and projects. ✓ Sensitivity to the impact death and dying have on Aboriginal communities and organisations and Aboriginal staff within the department is of critical importance. Reflecting their disadvantage, Aboriginal communities experience high death rates, including suicides. This is a heavy load for communities to bear. It is expected that all kin, including extended family, will make considerable efforts to attend the rites associated with death, mourning, funerals and burial. The notion of ‘kin’ within the Aboriginal community is broad and will generally mean the involvement of large numbers of people. These responsibilities can mean that staff from the department, Aboriginal organisations or Aboriginal community representatives may be unavailable at short notice. KooriGuide_tabs.qx 15/8/06 7:17 PM Page 9

5. Strategies and behaviours for effective communication eaiusfreffective behaviours for 5. communication

Strategies and KooriGuide_tabs.qx 15/8/06 7:17 PM Page 10 5. Strategies and behaviours for effective communication

5.1Formal demonstration of respect The Victorian Government recognises Victorian Aboriginal communities as the traditional owners of the state’s lands and waters. An important aspect of this recognition is the acknowledgment of traditional owners and Elders at departmental events, interdepartmental forums and public functions.

Protocol What? When? How? Welcome to At the beginning of any Any time the function has broad Seek advice, including who to contact, Country significant forum many impact on or significance for from regional Aboriginal Planning Officers Aboriginal communities will Aboriginal people, a welcoming and the Koori Human Services Unit. perform a welcoming ceremony ceremony is appropriate; however, Plan well ahead to allow availability of an for people visiting their country. it is preferable to have a welcome appropriate person to conduct the These ceremonies vary from at all major departmental, ceremony. Asking at the last minute gives speeches of welcome to interdepartmental and public the unfortunate impression that including traditional dance and smoking forums and functions. a Welcome to Country is an afterthought. ceremonies. A fee reflecting travel costs and the time given by community members may be charged for participation in a welcoming ceremony. Acknowledging The circumstance where the first This can occur with or without a Seek advice from regional Aboriginal traditional speaker at a forum recognises Welcome to Country. Use this for Planning Officers and the Koori Human owners and pays respect to traditional major departmental events, Services Unit. Consulting with the local owners of the land on which they interdepartmental and public Aboriginal community about the preferred are speaking. Subsequent forums and functions. Staff are form of acknowledgment will help to speakers may also choose to also encouraged to consider ensure an appropriate approach. The acknowledge traditional owners; acknowledging traditional owners wording of acknowledgements is however, this is a matter of at smaller events. discussed in more detail below. personal preference and judgement in relation to the particular occasion. You may wish to seek guidance from Aboriginal people involved in the event. Acknowledging The circumstance where the At major events, acknowledgement Aboriginal Elders can be acknowledged by Elders first speaker at a forum of Aboriginal Elders (past and present) name; however, use of ‘aunty’ or‘uncle’ should recognises and pays respect to usually follows acknowledgement of be checked with community members. Aboriginal Elders of the area traditional owners. At meetings, it is At events where the identity of all and those in attendance. appropriate to acknowledge participants is not clear, it is important to Aboriginal Elders separately. acknowledge ‘any Aboriginal Elders’. Acknowledging The circumstance where the Use this when a departmental Seek advice from regional Aboriginal local sites of first speaker at a forum event is held on or near a Planning Officers about how to significance recognises cultural or historical significant site. acknowledge local sites of significance. sites of significance in the Forexample, it may be appropriate for an vicinity of the meeting. Aboriginal Elder or Aboriginal community leader to acknowledge the site of a traditional meeting place or of a massacre on behalf of all present. 46 Building better partnerships

How to acknowledge traditional owners Acknowledgment of traditional owners often takes the following form: ‘I would like to acknowledge the traditional owners of the land that we stand on today, the Gunditjmara people. I would also like to pay my respects to the Elders past and present.’ In some locations, more than one group may claim traditional ownership or different versions of the name of the traditional owners’ clan or community may be in use. If so, the acknowledgment should be modified. Although determining the name of the traditional owner group or groups should be carried out as part of normal preparations for the forum or function, a general acknowledgment is acceptable if you are uncertain of the name of the traditional owners’ clan or community. If you are in this situation, the acknowledgment may take the following form: ‘I acknowledge the traditional owners of the land (or country) on which we stand and pay my respects to their Elders and to the Elders of other Victorian Aboriginal communities.’

Case study: Grampians Region The Grampians Regional Aboriginal Services Plan Advisory Group developed a customised speech for departmental staff to use in acknowledging country, presented as a laminated A5 size card. Building better partnerships 47 48 Building better partnerships

5.2 Strategies for working effectively with Aboriginal community controlled organisations and Aboriginal communities ✓ Be aware of attitudes to consultation. When planning a consultation, keep in mind that Aboriginal communities may view the term ‘consultation’ negatively as a result of: • past experiences with poorly managed consultative processes •a view that they are ‘the most consulted’ and the ‘most researched’ group in Australian society, with limited outcomes to show for it •being asked to advise on the same issues again and again •a concern that there is no avenue for genuine input and real change. ✓ Seek a range of views to reflect community diversity. The scope of consultations and working partnerships will vary according to the issues at hand and the resources available; however, as a general principle, departmental policy and program development will benefit from dialogue with a range of Aboriginal organisations and respected individuals. ✓ Develop trust and rapport with the community. Develop positive relationships with: • Elders • local Aboriginal role models and identities • Aboriginal peak organisations and workers • Aboriginal leadership organisations and their senior management or board. ✓ Communicate carefully and respectfully on sensitive issues. The department’s responsibilities in areas such as child protection, juvenile justice, family violence, mental health, and substance abuse mean that staff are likely to be consulting Aboriginal communities and organisations on difficult matters that have touched the lives of a great many Aboriginal people, including your Aboriginal colleagues and those you are engaging. At meetings and consultations people may speak forcefully and passionately about issues. Also, there are sensitive Aboriginal cultural and spiritual issues and beliefs that will impact on some areas of departmental work. The right of Aboriginal people to keep their cultural knowledge secret and sacred should be respected. There are cultural protocols (often unstated) pertaining to sensitive issues such as ‘men’s business’ and ‘women’s business’. It is a mark of cultural respect not to discuss traditionally female issues in the presence of men and male issues in the presence of women. Building better partnerships 49

TIP: It is acceptable to defer a discussion topic (such as a gender, age or clan issue) to a later discussion to be run by an appropriate person. For example, if a project relating to birthing and midwifery were to be developed, the initial planning and consultations would normally involve females (Aboriginal professionals, Aboriginal mothers and mothers-to-be, non-Aboriginal professionals) and the obstetrician at the local clinic. Ideally, a female obstetrician would be preferable, but if the obstetrician is male, discussion should occur prior to inviting the male to address the group, because the topic is traditionally ‘women’s business’.

If uncertain, consult with your Aboriginal colleagues to ensure you are adhering to cultural respect. ✓ Provide accurate and clear information and advice for your audience. Introduce yourself and outline your purpose. People will want to know who they are dealing with. Adjust your communication to the target audience. For example, Chief Executive Officers from Aboriginal community controlled organisations will be accustomed to a detailed discussion about policy directions and resourcing issues; a board member from a community background may require background information before they can participate in a consultative meeting. ✓ Minimise bureaucratic language. In some groups it may be helpful to tell a story about the issue, project or program. A process chart or map to clarify structures or processes can be easier to digest than lots of dense text. It is always important to accurately communicate government policies, funding parameters, constraints and challenges; however, active and respectful listening to concerns and objections to policy directions goes hand in hand with this responsibility. ✓ Always clarify acronyms. To ensure your audience thoroughly understands the discussion or written text, it is important to clarify all acronyms. ✓ Be accountable. When Aboriginal organisations and communities provide advice to the department, we have a responsibility to outline from the outset how we that advice will be used and how we will report back on the outcome of the process. The method of reporting back should indicate a high level of commitment to accountability. This may involve meetings, a letter signed by a senior officer, or distribution of a report or policy document. 50 Building better partnerships

✓ Value community ownership. Involving Aboriginal people from the very outset of your program or initiative is respectful and gives community members ownership and control and, as such, increases its chance of success. When developing the Best Start demonstration project in Baw Baw/Morwell, the community identified an Aboriginal name for the initiative. The decision to name the project Djillay Lidji was made at the community level by community Elders. The department’s Best Start program in Baw Baw/Morwell has since adopted the name. On 1 September 2004, Minister Garbutt launched the Djillay Lidji (Baw Baw/ Morwell and District) Aboriginal Best Start demonstration project at the Gunai Lidj Childcare Centre in Morwell. Minister Garbutt was welcomed to the launch by Mr Willie Pepper, Executive Officer, Central Gippsland Aboriginal Health and Housing Co-operative, and Ms Dot Mullet, Elder and member of the Baw Baw Gurnai community. ✓ Use Aboriginal role models. Role models come in all forms, from high-profile celebrities to a local community person who provides a positive example to those around them. An example of successful communication was displayed at the Aboriginal Best Start launch in Horsham. The department, through a local community contact, was able to invite the Sydney Swans player and Brownlow Medallist Adam Goodes to launch the initiative. Adam was born and raised in Horsham. The launch was a success within the community because Adam is seen as a good role model. ✓ Use informal communication channels when appropriate. Communication outside the formal avenues can be very beneficial. It provides a neutral environment where ideas and thoughts can be exchanged frankly. One department staff member said that he learnt more about what was happening in the community and who to talk to while driving to Horsham with a worker from the Victorian Aboriginal Community Services Association Limited than he did from any other meetings he’d previously attended. Also, having that person get to know him meant they felt more comfortable when approaching him with information or suggestions. ✓ Work in partnership to engage communities. If possible, always work in partnership with an Aboriginal organisation or person when attending meetings and working with a community. As one department staff member noted, ‘having an Aboriginal person who is outside government has proven essential to the success of the project and in gaining support of the community. Always go to a meeting with an Aboriginal person when possible’. Building better partnerships 51

✓ Arrange meetings with your purpose and participants in mind. Choose the venue with your purpose and the particular participants in mind. The familiar environment of a community venue, rather than departmental offices, is likely to be the best site for meetings involving Aboriginal community members; however, be aware that some locations are automatically going to exclude some participants. For example, some may not attend a meeting held at the local Aboriginal cooperative for a variety of political, cultural, social and personal reasons. Awareness of this possibility will help ensure your planning allows for maximum participation. It may also be necessary to hold multiple meetings. Arranging access to space where people can congregate and chat outside of the formal meeting room is also appreciated. Lack of transport,orthe means to pay for it, can impact on a person’s ability to attend a meeting. Consider arranging transport for Elders, such as a local club bus or transport through a seniors’ group. Community members are spending their time and money to attend and this should be recognised by providing reimbursement for travel costs. Catering arrangements need to recognise that diabetes, heart disease and obesity are major health issues within Aboriginal communities. To accommodate all community members and demonstrate the department’s mission to promote the health and wellbeing of all Victorians, ensure healthy food options are available, such as fruit, juice with no added sugar, and low fat menu items. 5.3 Case studies Best Start demonstration projects Best Start aims to improve the health, development, learning and wellbeing of all children across Victoria from pregnancy through transition to school (taken to be children aged zero to eight years). In December 2004 the Honourable Sheryl Garbutt MP, Minister for Community Services, announced two Aboriginal Best Start demonstration projects: the Horsham and District Aboriginal Best Start Project known as the Delkaia project (meaning ‘to be healthy’) and the Baw Baw/ Morwell project known as Djillay Lidji (meaning ‘healthy children’). Both communities have warmly embraced the projects. The projects aim to trial innovative ways to improve access to Aboriginal and mainstream universal services for young Aboriginal children and their families, thereby improving their health, development, learning and wellbeing. Aboriginal Best Start partnership agreements were signed with partners, including Aboriginal community members, Aboriginal services and mainstream early years services and education providers. The agreement commit all parties to work in collaboration to ensure better outcomes for young Aboriginal children and their families. 52 Building better partnerships

Eastern Metropolitan Region partnership model The partnership model with Eastern Aboriginal Community Health, the Aboriginal community, the Department of Human Services, and local government was developed in response to the need for an Aboriginal-specific services site in the Eastern Metropolitan Region. Initially, the region called for expressions of interest from the community to formulate a steering committee to drive the project. The department provided a site from existing housing stock that was vacant awaiting sale. The community steering committee sought the involvement of Eastern Aboriginal Community Health as an auspice agent for a period of three years. To develop the capacity of the community to self-manage the organisation, submissions were developed jointly by the department, Eastern Aboriginal Community Health and the community group to refurbish the site and to fund a manager and other relevant staff. The planning permit was delivered through the work of the department. The model is simply one of shared responsibility to achieve the aim of an Aboriginal-specific organisation. The Minister for Aboriginal Affairs, the Honourable Gavin Jennings MLC, opened the Mullum Mullum Gathering Place in April 2006. Encouraging community initiatives During the development of the mainstream Best Start project in Frankston, an Aboriginal sub-committee was formed, made up of parents, Elders and teachers. It identified the need for a culturally relevant poster for the Aboriginal community. A poster depicting an Aboriginal child was developed. The community drove this initiative, and together produced the poster shown left. Building better partnerships 53

Aboriginal Health Promotion and Chronic Care Partnership The Aboriginal Health Promotion and Chronic Care (AHPACC) Partnership is a response to key policy documents: Community health services – creating a healthier Victoria and the Aboriginal Services Plan. AFairer Victoria has also identified this chronic disease prevention and management program as a key strategy in building new partnerships with Indigenous Victorians and helping to address disadvantage. A subcommittee of the Victorian Advisory Council on Koori Health was set up immediately after the budget announcement to inform the development of the AHPACC Partnership, with representation from the department, the Victorian Aboriginal Community Controlled Health Organisation, and the Office for Aboriginal and Torres Strait Islander Health. The department and the Victorian Aboriginal Community Controlled Health Organisation have worked together to achieve: • agreement on common vision and principles of the program • mutual understanding of outcomes to be achieved through this program and contribution to development of program guidelines and • Agreement on the geographical areas for implementation The department’s Director of Primary Health and the Chief Executive Officer of the Victorian Aboriginal Community Controlled Health Organisation have jointly visited community health services and Aboriginal community controlled health organisations. These joint visits have been practically and symbolically important in demonstrating the commitment to working in partnership, reinforcing (and modeling) the expectation that collaboration needs to occur at the local level. Also significantly, these joint visits have provided an opportunity for the department to gain a greater insight into the organisational contexts and functioning of the local Aboriginal community controlled health organisations and similarly for the Victorian Aboriginal Community Controlled Health Organisation to gain insights into mainstream community health services. The AHPACC Partnership has also involved departmental regional offices in the development of this program. Through joint funding of community health services and Aboriginal community controlled health organisations, a new approach has been developed to improve access to health promotion and chronic disease prevention and management services by Aboriginal people. This approach reinforces that joint effort and collaboration are required for local implementation of this initiative. 54 Building better partnerships KooriGuide_tabs.qx 15/8/06 7:17 PM Page 11

6. Developing appropriate material appropriate material 6. Developing KooriGuide_tabs.qx 15/8/06 7:17 PM Page 12 6. Developing appropriate material

This section aims to provide staff with helpful practice tips and information about developing and disseminating appropriate material on departmental programs and processes to Aboriginal organisations and communities. 6.1 Diversity in target audiences The needs and expectations of Aboriginal people as end consumers of departmental information about programs and services may vary according to: •gender •age • literacy levels • location • social context • level of involvement with Aboriginal community organisations. 6.2 Features of effective communication materials for Aboriginal people and communities • Reflective of Aboriginal cultures and practices •Visually recognisable as relevant to Aboriginal organisations, communities and individuals •Use language and terminology Aboriginal people are comfortable with and provide information simply and clearly •Presented in a medium relevant to the needs and circumstances of the particular Aboriginal target group • Generate positive word-of-mouth through trusted community sources

What is culturally appropriate material? The particular Aboriginal cultural considerations will vary according to the topic. The only way to be sure your material is culturally appropriate is to seek advice from Aboriginal people. In general, culturally appropriate material would acknowledge, as required: • the importance of family and community •respect for Elders • that some health and wellbeing messages need to be tailored to men and women respectively • community pride in Aboriginal heritage • whether the focus is on Aboriginal people from one particular area or all areas • sensitivities associated with past government policies and practice, such as the removal of children. 56 Building better partnerships

Visual style Material intended for an Aboriginal audience will be more effective if it contains imagery, symbolism and colours that have significance for Aboriginal people. Ideas for consideration include: • using the colours of the Aboriginal flag (red, yellow and black). It is not considered appropriate, however, for the government to use the Aboriginal flag itself, because the flag belongs to Aboriginal people • using locally produced Aboriginal artwork. Before using Aboriginal artwork or images, remember to check context of usage, copyright and licensing, and any cultural restrictions that may apply.

TIP: Aboriginal people have strong spiritual beliefs in relation to death; therefore, it is important to provide an initial warning to Aboriginal and Torres Strait Islander readers or viewers that the material may contain images, names or voices of deceased persons.

The department’s Imagebank contains photographs of Aboriginal people and some specially commissioned Aboriginal artwork. Appropriate permissions have been obtained for this material; however, because this material is used for a range of purposes the images will not be unique to your project and therefore might not be suitable for your purposes. Many departmental programs and areas have commissioned unique artwork from Victorian Aboriginal artists for their initiatives. This has many advantages, including generating income and exposure for the artist, dealing appropriately with ownership of intellectual property, and creating imagery that is directly relevant to the particular project or program. For example, the department’s Improving Care for Aboriginal and Torres Strait Islander Patients program commissioned Victorian artist Marilyne Nicholls to provide the artwork.

Message content Good ideas for message content are: • case study scenarios to illustrate the benefits to Aboriginal people •testimonials that will personally ‘tell a story’ • local stories and personalities for relevance and context. Building better partnerships 57

Written text When writing materials for Aboriginal audiences, provide information: •simply and clearly • in ‘bite-size’ pieces •in break-out boxes or coloured panels to highlight important information •in illustrated formats (illustrations often have high appeal).

TIP: Use plain English instead of bureaucratic language. Here is an example: Bureaucratic language: The program aims to employ a combination of top-down and bottom-up approaches with increased accountability, transparency, partnership and long term outcomes in key target areas. Plain English: We want to include all community members in our project, to make sure everyone knows what is happening and to work together to improve young kids’ lives.

Checklist Culturally appropriate in agreement with Aboriginal community? Imagery and symbolism that resonates with Aboriginal people? Appropriate terminology? Plain language? Strategic choice of media? Engaging content? Use of Aboriginal role models?

6.3 Examples of effective design Below are a number of examples of existing departmental resources that have successfully engaged Aboriginal audiences. About chroming manual: plain language summary information for health and community members This publication makes use of: • plain language • culturally relevant information and meanings •visually appealing imagery to communicate the message •language and images that are familiar to the community. This publication aims to provide Aboriginal people with basic information to help them decide what to do about chroming (paint sniffing). 58 Building better partnerships

Gamblers’ Help (‘Think of what you’re really gambling with’) campaign This artwork was used across Aboriginal print advertising and campaign materials. The illustration signifies that people can become ‘soul-less’ if they develop a problem with their gambling behaviour. This achieved high resonance among Aboriginal audiences.

6.4 Methods of delivering information Ensuring your information is getting to the right people is essential. There are a number of avenues for disseminating departmental communication material to Aboriginal audiences. Aboriginal advisers can assist you in working out which method or combination of methods will suit your communication purpose.

Aboriginal community controlled organisations Aboriginal community controlled organisations are an important information gateway for the local community. Information is disseminated in a variety of ways, including community newsletters, community gatherings and meetings, informal discussions and visual displays.

Community/Aboriginal radio Community radio usually allocates more airtime for community service announcements, meetings and events than commercial stations. This is a cost-effective way of reaching a large number of people who may not access traditional forms of media, such as newspapers. Staff at community radio stations can also help you to write an advertisement or announcement that is suited to the information you want to convey. In many cases, talkback or other programs featuring local identities have high appeal. Building better partnerships 59

Community radio with times dedicated to Aboriginal affairs 3BBB Ballarat 3CCC Bendigo 3CR Melbourne 3GCR Morwell 3GRR Echuca 3HOT Mildura 3KND Melbourne 3NOW Glenroy 3ONE Shepparton 3SER Fountaingate 3WAY Warrnambool 3YYR Geelong

Other radio stations may also play syndicated Aboriginal programming, such as: •National Indigenous Radio Service (NIRS) • ABC radio programs, such as Awaye, which are dedicated to Aboriginal issues on a weekly basis. The Country Hour on ABC Radio National often has regionally based programs featuring Aboriginal issues or social issue initiatives covering mental health, nutrition, antenatal care, and employment, among other things. Aboriginal newspapers Aboriginal newspapers play a vital role in communicating information. It is usually easier to get a media release about an Aboriginal or related topic or issue published in Aboriginal newspapers than in the mainstream media since the topic is considered to be of greater interest to readers. You may wish to get your initiative or story in a local or Aboriginal newspaper. For example, you could interview a well known community member or Elder who has benefited from your initiative or program. Members of the Aboriginal media may also be able to provide you with information on what is of interest to Aboriginal people and tips on how best to get your message across. 60 Building better partnerships

Major Aboriginal titles read in Victoria are: • National Indigenous Times, which is a fortnightly national newspaper that has topical and investigative journalism based on social issues of interest to Aboriginal Australia • Koori Mail, which is Australia’s largest national Aboriginal and Torres Strait Islander newspaper. Each fortnight it prints news and views of interest to Aboriginal Australia and people interested in Aboriginal affairs. There are various newsletters and magazines in circulation, including Deadly Vibe, which has a youth, health and education focus. Events Disseminating information through community events can be an effective way to communicate with Aboriginal people. Many Aboriginal leaders come from a background of professional sporting success and there is a great deal of pride in the ability of Aboriginal people on the sportsfield. Therefore, local sporting events are a good avenue for information dissemination. Community organisations may host events such as children’s days, family outings, picnics, food festivals and music concerts. Be aware of the local calendar of events: in many regional communities, it is often just assumed you know what is going on. Examples of such events are local community groups working together to hold a National Sorry Day event, and NAIDOC Week activities. Community meetings Specially organised community meetings, arranged in partnership with Aboriginal organisations, may assist in disseminating information about an initiative or program. These may be organised in collaboration with the local Aboriginal community controlled organisation. Building better partnerships 61

References

Anderson, I 1997, National Aboriginal Health Strategy, Oxford University Press, Melbourne.

Australian Bureau of Statistics 2001a, Victorian Aboriginal population, ABS, Canberra.

— 2001b, Census of Indigenous population, cat. no. 2034.2.0, ABS, Canberra.

— 2002, Population distribution: Indigenous Australians. Summary of findings, Canberra.

— 2004, Deaths Australia, ABS, Canberra.

— 2005, Aboriginal Services Plan Key Indicators 2003-04, DHS, Melbourne.

Australian Human Rights and Equal Opportunity Commission 1997, Bringing Them Home,National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from Their Families, AHREOC, www.hreoc.gov.au/social_justice/stolen_children (accessed 2004).

Barwick, DE 1971, ‘Changes in the Aboriginal population of Victoria, 1863-1966’, in DJ Mulvaney & J Golson (Eds), Aboriginal man and environment in Australia, Australian National University Press, Canberra, pp. 288-315.

Connor, M 2005, The invention of Terra Nullius, Macleay Press, Sydney.

Flood, J 1983, Archaeology of the Dreamtime, Collins, Sydney, p. 58.

Forrester, L & Williams, S 2003, Cultural awareness: understanding and working together, Developed for the Shepparton Innovations Network, Department of Human Services, Shepparton.

Google Australia, define culture, viewed 2006, www.google.com.au/search?hl=en&lr=&cr=countryAU&defl=en&q=define: culture&sa=X&oi=glossary_definition&ct=title

National Archives of Australia 2006, Documenting a democracy, viewed 2006, www.foundingdocs.gov.au/item.asp?dID=87

NSW Health 2004, Communicating positively: a guide to appropriate Aboriginal terminology, NSW Health, Sydney.

New South Wales Department of Education, NSW HSC On-line, Aboriginal Studies, Heritage and Identity (accessed 2005) www.hsc.csu.edu.au/ab_studies/heritage/heritage_and_identity/index.html

The National Aboriginal Community Controlled Health Organisation, home page, viewed 2004, www.naccho.org.au 62 Building better partnerships

References (con’t)

The Victorian Aboriginal Community Controlled Health Organisation, about VACCHO, viewed 2004, www.vaccho.com.au

Victorian Aboriginal Community Services Association Incorporated, Victorian Aboriginal Community Controlled Health Organisation, Victorian Aboriginal Child Association & Victorian Aboriginal Education Association Incorporated 2004, Aboriginal Best Start status report,Prepared for the Department of Human Services, DHS, Melbourne.

Victorian Department of Human Services 2004, Aboriginal Services Plan, DHS, Melbourne.

Victorian Department of Premier and Cabinet 2005, AFairer Victoria, DPC, Melbourne. www.dpc.vic.gov.au Building better partnerships 63

Links

Aboriginal Affairs Victoria (AAV) www.1dvc.vic.gov.au/aav

Aboriginal Housing Board of Victoria (AHBV) www.ahbv.org.au

Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS) www.aiatsis.gov.au

Bunjilaka www.melbourne.museum.vic.gov.au/bunjilaka

Elizabeth Hoffman House Co-operative Ltd www.kiams.net/hoffman/about.htm

Family Violence Prevention and Legal Service www.fvpls.org

Ngwala Willumbong Cooperative Ltd www.ngwala.org

Office of Indigenous Policy Coordination Sitting within the Commonwealth Department of Immigration and Multicultural and Indigenous Affairs, the office is coordinating a whole-of-government approach to programs and services for Aboriginal Australians. It has a central role in the government’s new arrangements in Aboriginal affairs. The office was established on 1 July 2004. On the same day, programs formerly administered by the Aboriginal and Torres Strait Islander Commission and Aboriginal and Torres Strait Islander Services were transferred to the Australian Government agencies that provide services to the wider community. www.oipc.gov.au

The Koorie Heritage Trust Inc. www.koorieheritagetrust.com

The National Aboriginal Community Controlled Health Organisation (NACCHO) www.naccho.org.au 64 Building better partnerships

Links (con’t)

The Office for Aboriginal and Torres Strait Islander Health (OATSIH) Sitting within the Commonwealth Department of Health and Aged Care, the office aims to raise the health status of Aboriginal and Torres Strait Islander peoples and address existing inequities in the health system by working in partnership with communities and governments to provide access to high quality comprehensive primary health care and population health programs. www7.health.gov.au/oatsih

The VicHealth Koori Health Research and Community Development Unit The unit was launched in June 1999 following consultation with the Victorian Aboriginal communities and community organisations, academics and Aboriginal people. www.chs.unimelb.edu.au/Koori

Victorian Aboriginal Child Care Agency Co-operative Ltd (VACCA) www.vacca.org

The Victorian Aboriginal Community Controlled Health Organisation (VACCHO) Represents the collective of all Aboriginal community controlled health organisations around Victoria www.vaccho.org.au

Victorian Aboriginal Corporation for Languages www.vaclang.org.au

Victorian Aboriginal Education Association Incorporated (VAEAI) www.vaeai.org.au

Victorian Aboriginal Health Service (VAHS) www.vahs.org.au

Victorian Aboriginal Legal Service Co-operative Ltd www.vals.org.au

Victorian Koorie Records Taskforce (Public Record Office Victoria) www.prov.vic.gov.au

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