Yurirka: Proppa Engagement with Aboriginal Peoples All background designs throughout this publication in part or full are from the artwork Antara 2017, acrylic on linen, 122x183cm. Image courtesy of the artist and Mimili Maku Arts, University of South Australia Art Collection by the artist, Ngupulya PUMANI, b. 1948 Mimili, South Australia. Pitjantjatjara. Acknowledgement We respectfully acknowledge the Kaurna, Boandik and Barngarla First Nations Peoples and their Elders past and present, who are the First Nations’ Traditional Owners of the lands that are now home to the University of South Australia’s campuses in Adelaide, Mount Gambier and Whyalla. We are honoured to recognise our connection to the Kaurna, the Boandik and the Barngarla lands, and their history, culture and spirituality through these locations, and we strive to ensure that we operate in a manner which respects their Elders and ancestors. We also acknowledge the other First Nations of lands across Australia with which we conduct business, their Elders, ancestors, cultures and heritage. (i) Yurirka is a Kaurna word meaning attentive, obedient, and is the Kaurna name for the Engagement Protocols document (Kaurna Warra Karrpanthi). (ii) Aboriginal Peoples historically have fashioned their own style of English which is a decolonising act; hence ‘proppa’ and not ‘proper’. (iii) Purkarninthi is a Kaurna word meaning, becoming an Elder, and is the Kaurna name for the UniSA Elders in Residence (Kaurna Warra Karrpanthi). Contents Foreword 2 Offensive terms 9 Respectful Engagement 3 Inappropriate Language 9 Aboriginal Worldviews 3 Stereotypes and Myths 9 Why do we need a guide? 4 Aboriginal Identity 10 Elders 5 Who is Aboriginal? 10 Terminology 6 Stolen Generations 10 Aboriginal 6 Diversity: ancient Aboriginal identities 10 Aboriginal and Torres Strait Islander 6 Self-identifying terms 11 Indigenous 6 Protocols 12 Elder 6 Welcome to Country 12 Country 6 Acknowledgement of Country 12 Caring for Country 6 Acknowledgement in written documents 13 Kinship 7 Honorarium 13 Culture 7 Use of Aboriginal Language 13 Dreaming – Creation 7 Sorry Business 14 Shame 7 Smoking Ceremonies 14 Deadly 7 Men’s and Women’s Business 14 Individual and Collective terms 8 Aboriginal Flags 15 ‘First Nations’ and ‘First Peoples’ 8 Ownership of Aboriginal Knowledge and Traditional Owner 8 Intellectual Property 16 Nation 8 Research 16 Clan 8 Acknowledgements 17 Mob 8 Community 8 Page 1 Foreword This guide has been prepared to assist users to engage At the foundation of the University of South Australia in respectfully with Aboriginal Peoples. Aboriginal Australia 1990, a commitment to Aboriginal education was written represents the oldest recorded histories and cultures into its charter. Section 5.1 c of The University of South known to the world, however, colonial histories do not Australia Act states that one of the University’s core acknowledge this fact. Instead, Aboriginal Peoples have functions is to “provide such tertiary education programs been ignored and the terra nullius myth, has had a as the University thinks appropriate to meet the needs devastating impact. It is time to improve engagement with of the Aboriginal people”. First Nations, and to redress past injustices; to decolonise. This pledge follows an early commitment to Aboriginal With the aim of being the University of Choice, the education and the teaching of Aboriginal Studies from University of South Australia (UniSA) recognises the the late 1960s, followed by 18 years of ground-breaking importance of terminology in decolonising the narrative educational outreach to Indigenous Australia through what ‘about’ Aboriginal Peoples, and how we might improve that was known as the Aboriginal Task Force (ATF), a group process. established at the SA Institute of Technology, and where graduates became advocates for the power of education This guide aims to highlight the significance of the to transform lives. terms and phrases we use when working with Aboriginal Peoples, and to promote a way of using language which Building on its founding commitment, the University acknowledges and honours Aboriginal Peoples, their released the first Reconciliation Action Plan (RAP) in 2014. land, culture and knowledges, and which deeply respects In 2018 Council approved the University’s second RAP, Aboriginal Peoples’ connection to country. which leverages the long history of work in this space and positions the University to embed reconciliation initiatives This guide provides the opportunity to advance and within business strategies and ensure they become improve the way we speak, write and think about the ‘business as usual’ relationship between Aboriginal and non-Aboriginal Peoples. One of the foundational principles of the 2018 RAP is the enactment of protocols of respectful engagement with UniSA encourages relationships which are built on Aboriginal Peoples. UniSA RAP Action: 2.1 outlines three key respectful engagement and aspires to create an deliverables to enable this. environment where Aboriginal and non-Aboriginal Peoples work collaboratively in the spirit of reciprocity This Guide informs commitment to develop in partnership for mutually beneficial outcomes in research, teaching, with Aboriginal Peoples, Elders and their communities learning and engagement. In the Kaurna language Yara an ethical framework for respectful engagement. The expresses individuality and reciprocity. Watamba in commitment to respectful engagement is also embedded the Bunganditj language means a reciprocal exchange in the University’s Aboriginal Employment Action Plan and in the Barngarla language the word Gagidi, means (AEAP), and Aboriginal Research Strategy (ARS). ‘in two’, and is also the meaning for reciprocity. Non-Aboriginal academics, researchers, students and In creating a supportive and safe environment for professional staff often seek guidance as to how to Aboriginal Peoples, the key principles which UniSA is engage with First Nations Peoples. This Guide will inform committed to are; the use of proper terminology and respectful engagement • Reciprocity. with First Nations Peoples. • Respect. The origins of this Guide have grown from a reflection on • Relationships. current practices, a series of Elders yarning workshops, and have included participant Elders, First Nations, Specific aspirations which support these principles include; UniSA academics, students, and professional staff. • Embracing Aboriginal ways of being and knowing. We thank everyone who has contributed to • Growing graduates that understand Australia’s its development. two-way history. • Creating educational outcomes that enrich Aboriginal identity and culture. • Fostering respectful, two-way relationships with Aboriginal Peoples that will ensure active Aboriginal engagement. Page 2 Yurirka: Proppa Engagement with Aboriginal Peoples Respectful Engagement For thousands of years, the continent which is now The University of South Australia has four city campus sites: known as Australia would have sustained a healthy City West, City East, Magill and Mawson Lakes that live on pre-invasion population of Aboriginal Peoples, whose the lands of the Kaurna People. lives and cultures were and remain as diverse as the Our Mount Gambier campus lives on the lands of the Australian lands and environments. More than 270 Boandik People; this place is known as Berrin. Aboriginal languages were spoken and many of those languages impacted by colonialism are being revived Our Whyalla campus lives on the lands of the across the continent. The language of the Kaurna, Barngarla People. Barngarla and Boandik Peoples, the Traditional Owners of the lands upon which the University campuses in Adelaide, Whyalla and Mt Gambier are built, were once declared extinct. But now Aboriginal languages are being revitalised and spoken again, there is a resurgence and continuity of Aboriginal culture and language. Aboriginal Worldviews Kaurna Senior Elder, Uncle Lewis Yarlupurka O’Brien, Some of the shared principles include: when asked to speak about Aboriginal worldviews and • Relationships between Kin and Country are protocols, said that, “Kaurna had conferences in this interrelated and connected and are valued more area (Adelaide) called Panpapanpalya; we were a great than material possessions. society”. It was at these conferences where Elders in • Respect and responsibilities to kinship groups and community had the opportunity to discuss and work communities are core values. towards ethical engagement, reciprocity and consensus ways of managing and caring for Country. Panpapanpalya • Sharing and caring, terms frequently used amongst First provided the opportunity to demonstrate the diversity Nations to highlight an Aboriginal way of life, in which of Aboriginal worldviews and was education in action. obligations are just as important as rights and privileges. • Reciprocity, the practice of exchange and the balance A worldview is a set of beliefs and cultural values held of all things. by a People. In understanding the common foundations of Aboriginal worldviews, it will help to engage and • Belonging is important; it provides a sense of identity, communicate effectively with Aboriginal Peoples. It family, culture and spirituality. We belong to the Land is important to note that while there are common and the Land is sacred to our survival as Peoples. principles shared by all Aboriginal Peoples, we are also Proper engagement with Aboriginal Peoples will diverse, just as the landscape is different, there are promote