Submission committee re constitutional recognition 2018 My name is Liz Heta I am a proud Wiradjuri person. My Aboriginal ancestry runs through my maternal blood line my mother is Nancy Rooke born on the sandhills of Narrandera , my nana Annie Scott (Glyde) born in Hay, my great grandmother Martha Glyde was born ? unsure no record though through oral history was told Martha was born on the Grong Grong reserve (station) and taken at the age of 2 by reverent Watson who gave her the name Martha Watson and took her to Wellington. I was at the Wodonga Hearing on the 24 September and listen to the questions directed at the people been interviewed . My knowledge of Albury Wodonga Albury Wodonga - I moved here in 1981 my mother was already living in Albury and moved here around 1977. When I first came to the area Albury Land Council was established and was dominated by Barkindji people. Wiradjuri people living here were the minority. In the mid to late ‘70’s Albury was well known as a resettlement area. Aboriginal people were enticed to Albury by government in lieu of jobs better conditions housing, education and health. Other the years of working with community and individuals. I recognised that there was no family that had ongoing connection to the area or they did not identify anymore as Aboriginal loss of oral knowledge, Aboriginal people in Albury Wodonga were a mixed mob of over 50 nations living here, so we looked after community We always recognised Albury as Wiradjuri and the river was not a boundary as community moved to both sides and congregated both sides of the river. I moved to Wodonga from Albury in 1986 were it was said no Aboriginal lived so a few of us living in Wodonga gathered and developed a LAECG then we developed Mungabareena Aboriginal Corporation a place for community to gather support and advocate. There was a knowledge of North East Victoria of small pox and influenza causing great sickness for the tribes of North East. I had not met or heard of anyone saying they were ancestry linked to the area. In early 2000 I was working as a Aboriginal Liaison Officer and was involved in some work around the Hume dam, this is when I meet a man who was Dhudhuroa and lived near Wodonga but did not connect with the Aboriginal community, living in Wodonga. A Dhudhuroa and Waywuruu language retrieval project was done by a group in Wodonga, then it was spoken about the country been of Dhudhuroa , then when Registered Aboriginal Parties were been established in Victoria . Dhudhuroa people started to come forward (with no disrespect ) as they were recognising themselves as another tribal group with ancestral links to Dhudhuroa, this confused a lot of community then people had their own thoughts re who country Wodonga sat on . While the tradition al owner groups were not communicating with each other or limited connection with the local Aboriginal communities I had asked some old Aboriginal people who have now passed and I asked what was Wiradjuri boundaries in Albury Wodonga area I heard something different • Tumut elder – Dhudhuroa were a small group living on the other side of Mt Pilot and along the rivers . Wiradjuri crossed the river but did not expand on this • Narrandera elder who was 90 years old – told me if you draw a straight line between the SA boarder and where the Murray start the piece that crosses the river at Albury that is Wiradjuri Country 1 • Elder living in Albury had evidence Wiradjuri crossed the river and travelled down to Benalla • Elder living in Albury she had been taken to backwash bend at Howlong which was a Wiradjuri Boundary then travelling to a tiered rockface near Beechworth then travelling to the west of Corryong was Wiradjuri country I don’t have the evidence just the oral story told to me of what I have written and the truth of what was told to me. I tried to do some reading which is not great very interest accounts of Aboriginal people records , old papers, journal’s and map but does not give a whole picture. So I would love to know the truth and pay homage to the ancestors who spirits are still in this country. There has been lots of conflict between traditional owner groups in this area and community don’t want be say what country we are on is case we get it wrong. I don’t say much as I only have the oral stories and nothing in concrete. We are a community that were built to represent Aboriginal people from many tribes. I personal think until we understand this area and who walked before us , until we can sit at a table together and understand and put the story together maybe then we really know who’s country we are on - Wiradjuri, Dhudhuroa, Waywuruu, Yaitmathang, Bangerang Djilmatang, Minjambuta, Kwat Kwat, Walgalu, Taungurung, Yorta Yorta , Pallanganmiddang There is a lot of work that needs to be done and many of us have little bits of the picture and many don’t want to share or work together but maybe this could be done with sensitivity and the unfolding of the truth not what’s in it for personal gain I also don’t want a platform of a power base that somehow a voice can be heard that totally understands the great uniqueness of our journey and diversity of communities Confirmation of Aboriginality Over the past years in this area, there has been within the Aboriginal community’s discussions and debate on proof of Aboriginality or sometimes called confirmation of Aboriginality, which is required for Aboriginal / Torres Strait Islander people to apply for services from Aboriginal organisations and mainstream agencies such as Social Housing, scholarships or person grants such as sports, Educational programs, employment and many other services. This submission has twofold 1. To be a guide to allow open and factual talk about the representation of Aboriginal in community and an out of date system in which government defines who is an Aboriginal person 2. Increase people knowledge as to how confirmation of Aboriginality can be difficult and cause further hardship for people trying to obtain this paper. As we are going into new or renewed policy re self-determination treaty and recognition in the constitution, we need to be mindful of the difficulties that some Aboriginal people can be experiencing and this brings me to write to the committee to ensure that this matter is considered when having a platform of voices to the federal or state are aware of the issue for some Aboriginal people trying or not wanting to go down a road to prove their who they are. Background In the 1980s a new definition was proposed in the Constitutional Section of the Department of Aboriginal Affairs' Report on a review of the administration of the working definition of Aboriginal and Torres Strait Islanders (Canberra, 1981). The section offered the following definition: 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 (she) lives. This three-part definition (descent, self-identification and 2 community recognition) was soon adopted by Federal Government departments as their 'working definition' for determining eligibility to some services and benefits. Further reading Department of the Parliamentary Library research note Number 18, 2000–01 ISSN 1328-8016 Aboriginality has been the cause of many frustrations for Aboriginal organisation, which has caused some Aboriginal corporations not to do Aboriginality and other organisation, only people who are descendants of the nation in which the corporation operates. Issues presented to people gaining their Aboriginality • Many Aboriginal people today and throughout Aboriginal history in Australia struggle with identity and connection this is due to acts of racism, forced removal, hidden generations1 and many disadvantages. Aboriginal people were targeted by government, communities and individuals; • Australia is a free country for all to move freely between states towns and cities which have caused some Aboriginal people to loose connection to their communities. • Many Aboriginal people moved around the country to avoid the welfare from taking their children and followed seasonal picking jobs • Some Aboriginal people have escape violence, poor conditions, and family breakdown; live a transit life and isolation from their communities and family. • Lateral violence is a term that describes "a form of bullying that includes gossip, shaming and blaming others, backstabbing and attempts to socially isolate others. The roots of lateral violence lie in colonisation, oppression, intergenerational trauma, powerlessness and ongoing experiences of racism and discrimination. Research suggests that as many as 95% of bullying occurs amongst Aboriginal people themselves. Aboriginal people and family groups have been the target of lateral violence. Aboriginal people can refer to these people as “Johnny come lately or tick a box” and if the board of Aboriginal organisation’s who control their common seal have been seen to use lateral violence to deny a person’s confirmation These are some of the factors above has caused people today seeking confirmation of Aboriginality to endure added pain and forced alienation by some Aboriginal people, Aboriginal communities and Aboriginal services. How do other Local Aboriginal organisations service the community? • Locally Mungabareena Aboriginal Corporation (MAC), do not ask for proof of Aboriginality before a person uses their services or attends their program or events. To apply for housing you must be a member and to be a member you need your Confirmation of Aboriginality • AWAHS ask the question.