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Welcome to Country: a Guide
Welcome to Country: A guide The importance of including a Welcome to Country and Acknowledgement of Country at the beginning of any event or meeting or even at the beginning of a day at school or work is an act of reconciliation in and of itself. It is a simple way of acknowledging and demonstrating an understanding of the complex relationship of living on and in the Country of the oldest continuous living culture in the world. The genuine and heartfelt practice of Welcome to Country and Acknowledgment to Country is a custom that allows truth telling to take place and demonstrates an understanding that the land always was and always will be Aboriginal land. Aboriginal and Torres Strait Islander people have experienced significant exclusion from Australian society for many years, many non-Indigenous Australians have not had the opportunity to learn about, and celebrate, the rich cultures of Aboriginal and Torres Strait Islander peoples. This contributes to a disparity between Aboriginal and Torres Strait Islander and non-Indigenous Australians that persists today. Acknowledging Aboriginal and Torres Strait Islander people in events is one part of ending this exclusion. It recognises the place of Aboriginal and Torres Strait Islander people as the first custodians of this land and, importantly, promotes awareness of the history and culture of Indigenous peoples. This increased awareness will help us create a more united Australia, that celebrates and embraces First Australians. It promotes an ongoing connection to place of Aboriginal and Torres Strait Islander Australians and shows respect for Traditional Owners and recognises that there are over 200 different First Nations groups and languages in Australia. -
Handbook of Western Australian Aboriginal Languages South of the Kimberley Region
PACIFIC LINGUISTICS Series C - 124 HANDBOOK OF WESTERN AUSTRALIAN ABORIGINAL LANGUAGES SOUTH OF THE KIMBERLEY REGION Nicholas Thieberger Department of Linguistics Research School of Pacific Studies THE AUSTRALIAN NATIONAL UNIVERSITY Thieberger, N. Handbook of Western Australian Aboriginal languages south of the Kimberley Region. C-124, viii + 416 pages. Pacific Linguistics, The Australian National University, 1993. DOI:10.15144/PL-C124.cover ©1993 Pacific Linguistics and/or the author(s). Online edition licensed 2015 CC BY-SA 4.0, with permission of PL. A sealang.net/CRCL initiative. Pacific Linguistics is issued through the Linguistic Circle of Canberra and consists of four series: SERIES A: Occasional Papers SERIES c: Books SERIES B: Monographs SERIES D: Special Publications FOUNDING EDITOR: S.A. Wurm EDITORIAL BOARD: T.E. Dutton, A.K. Pawley, M.D. Ross, D.T. Tryon EDITORIAL ADVISERS: B.W.Bender KA. McElhanon University of Hawaii Summer Institute of Linguistics DavidBradley H.P. McKaughan La Trobe University University of Hawaii Michael G. Clyne P. Miihlhausler Monash University University of Adelaide S.H. Elbert G.N. O'Grady University of Hawaii University of Victoria, B.C. KJ. Franklin KL. Pike Summer Institute of Linguistics Summer Institute of Linguistics W.W.Glover E.C. Polome Summer Institute of Linguistics University of Texas G.W.Grace Gillian Sankoff University of Hawaii University of Pennsylvania M.A.K Halliday W.A.L. Stokhof University of Sydney University of Leiden E. Haugen B.K T' sou Harvard University City Polytechnic of Hong Kong A. Healey E.M. Uhlenbeck Summer Institute of Linguistics University of Leiden L.A. -
![AR Radcliffe-Brown]](https://docslib.b-cdn.net/cover/4080/ar-radcliffe-brown-684080.webp)
AR Radcliffe-Brown]
P129: The Personal Archives of Alfred Reginald RADCLIFFE-BROWN (1881- 1955), Professor of Anthropology 1926 – 1931 Contents Date Range: 1915-1951 Shelf Metre: 0.16 Accession: Series 2: Gift and deposit register p162 Alfred Reginald Radcliffe-Brown was born on 17 January 1881 at Aston, Warwickshire, England, second son of Alfred Brown, manufacturer's clerk and his wife Hannah, nee Radcliffe. He was educated at King Edward's School, Birmingham, and Trinity College, Cambridge (B.A. 1905, M. A. 1909), graduating with first class honours in the moral sciences tripos. He studied psychology under W. H. R. Rivers, who, with A. C. Haddon, led him towards social anthropology. Elected Anthony Wilkin student in ethnology in 1906 (and 1909), he spent two years in the field in the Andaman Islands. A fellow of Trinity (1908 - 1914), he lectured twice a week on ethnology at the London School of Economics and visited Paris where he met Emily Durkheim. At Cambridge on 19 April 1910 he married Winifred Marie Lyon; they were divorced in 1938. Radcliffe-Brown (then known as AR Brown) joined E. L. Grant Watson and Daisy Bates in an expedition to the North-West of Western Australia studying the remnants of Aboriginal tribes for some two years from 1910, but friction developed between Brown and Mrs. Bates. Brown published his research from that time in an article titled “Three Tribes of Western Australia”, The Journal of the Royal Anthropological Institute of Great Britain and Ireland, Vol. 43, (Jan. - Jun., 1913), pp. 143-194. At the 1914 meeting of the British Association for the Advancement of Science in Melbourne, Daisy Bates accused Brown of gross plagiarism. -
Innawonga and Bunjima People Native Title Application Wc96/61; Wad6096/98
INNAWONGA AND BUNJIMA PEOPLE NATIVE TITLE APPLICATION WC96/61; WAD6096/98. MARTU IDJA BANYJIMA PEOPLE NATIVE TITLE APPLICATION WC98/62; WAD 6278/98 COMMENTS ON THE KINGSLEY PALMER ANTHROPOLOGIST’S REPORT 2010 by William B. Day PhD May, 2011 1 Introduction 1. The report by Kingsley Palmer presents a good case for a single Banyjima claim by arguing that rights to land in Banyjima society follow a cognative descent system through matrilineal and patrilineal descent. After presenting well-supported evidence of patrilineal descent of rights in Banyjima society (Paragraphs 205, 528, 530, 571), Palmer (Paragraph 496) speculates that it is possible that a preference for patrilineal descent may have become lessened as a result of demographic changes (see Paragraph Error: Reference source not found). Palmer then uses the historical evidence of descent of rights to support a supposed movement towards a cognative system as a legitimate extension of a customary system (Paragraph 206). However, it is suggested in a cognative system a person would have 16 choices of rights from great-great grandparents and 32 choices from another generation back. Such a system would be unworkable. 2. Similarly, Palmer (Paragraph 499) describes a change from defined estates to ‘coalesced estates’ as ‘radicular, since the contemporary way of defining country is developed from and based upon the customary system’ and therefore not a break with the past. The former analysis of continuity may be justified; however, as I will argue, within the Fortescue Banyjima there is evidence that the patrilineal descent of rights has continued through apical ancestors Pirripuri and Wirrilimarra, and putative descendants and that these male descendants continue to be keepers of ‘fundamental rights’ and esoteric ritual knowledge. -
A Guide to Aboriginal Cultural Protocols for NSW Government Sector Events May 2017 Contents
A guide to Aboriginal cultural protocols for NSW government sector events May 2017 Contents About this guide 3 What do we cover? 3 Where can you learn more? 3 Who contributed to the guide? 3 Introduction 4 Improving cultural competency in the public sector 4 Recognition of Aboriginal cultural practices 4 Promoting Aboriginal cultural practices 4 General requirements 5 Consultation and planning 5 Official events and ceremonies 6 Types of events 6 Protocols and practices 7 Welcome to Country 7 Acknowledgement of Country 8 Other cultural practices 9 Payment of fees 10 Importance of intellectual property 10 Fee guide 10 Calendar of significant cultural events 11 PAGE 2 | A GUIDE TO ABORIGINAL CULTURAL PROTOCOLS FOR NSW GOVERNMENT SECTOR EVENTS About this guide What do we cover? This guide is to help NSW government sector staff observe appropriate Aboriginal cultural protocols at official events or at events where NSW government sector agencies are the host or an official sponsor of an event. The guide looks at: 1. Introduction 2. General requirements 3. Official events and ceremonies 4. Protocols and practices 5. Fee schedules 6. Calendar of significant Aboriginal events. The PSC acknowledges that some agencies will rely on their own Aboriginal cultural protocol guidance material. Where can you learn more? For more information, please speak to your local expert or Local Aboriginal Land Council office. You can also contact the Public Service Commission’s Aboriginal Workforce Development Team: 9272 6000 [email protected] Who contributed to the guide? The Public Service Commission thanks the Aboriginal Employment Advisory Committee for the time and expertise they have given to the development of this guide. -
PUBLISHED AS Smith, Nicholas 2015. “Murtuka Yirraru: Automobility in Pilbara Song-Poems”
PRE-COPYEDITED VERSION — PUBLISHED AS Smith, Nicholas 2015. “Murtuka Yirraru: Automobility in Pilbara Song-Poems”. Anthropological Forum, 25(3): 221-242. Downloaded from http://www.anthropologicalforum.net COPYRIGHT All rights held by Smith, Nicholas. You need to get the author’s permission for uses other than teaching and personal research. Murtuka yirraru: Automobility in Pilbara Song Poem Nick Smith La Trobe University - Anthropology & Sociology, Bundoora, Victoria, Australia Abstract Arguably one of the most enduring icons of modernity is the automobile. The innumerable songs about motor vehicles are testimony to this status. This article examines Pilbara Aboriginal (marrngu) songs about the murtuka (motorcar). Focussing on a particular style of song known as yirraru to Ngarla people of the De Grey River area in Western Australia, I explore a range of questions concerning the impact of automobility on marrngu life-worlds. Is the ‘freedom of the road’ a value historically shared by marrngu and walypala? Or is the marrngu passion for automobility evinced in these yirraru simply an adaptation of pre- colonial values, beliefs and behaviours associated with mobility? This is not an ethnomusicology article; I treat yirraru as narratives, narratives that convey something about the relational in marrngu modes of orientation and engagement with the motor vehicle. Using archival and ethnographic data I argue that murtuka song-poems show that marrngu regarded motor vehicles as instrumental in their own efforts for autonomy in the decades in which these yirraru originate (1920–1960s). Ultimately I consider what the enthusiastic embrace of the murtuka by marrngu might say about the nature of socio-cultural difference, similarity, and marrngu and walypala boundedness in the Pilbara. -
Aboriginal and Torres Strait
HEADING MITCHELL SHIRE ACKNOWLEDGING OUR TRADITIONAL OWNERS Resource Guide To ensure consistent use of Traditional Owner Acknowledgement across all Mitchell Shire meetings and events People of all ages and life stages are highly valued, all our people’s opinions are actively sought, and their rights are recognised and upheld. Taungurung language version Buk wiybo ba darridibup gunggi wagabil yulendj, buk-ngala nunang ngarrnggi budambun, ngalbina-dhan ngarrnga ba dadbagik. Woi wurrung (Wurundjeri) language version Gulinj darrango ba wigabil ba narrun yanon-inon yarrbat boorndup, gulinj-al mooning-narruki Narbethong yiooken, ba boorndup-al ngarrgi-ma ba ngark-djak. 2 Mitchell Shire Council CONTENTS Foreword 4 Introduction 5 Traditional Owners 6 Taungurung Land and Waters Council 6 Wurundjeri Tribe Land and Compensation Cultural Heritage Council Incorporation 6 Acknowledgement of Country Vs Welcome to Country 8 What is an Acknowledgement of Country? 8 What is the difference between an Acknowledgement of Country and a Welcome to Country? 8 When is an Acknowledgement of Country appropriate? 8 Who should give the Acknowledgement of Country? 8 When is a Welcome to Country appropriate? 8 Can any Aboriginal person perform a Welcome to Country? 8 Acknowledgement of Traditional Owners 10 Flags and Celebrations 12 Aboriginal and Torres Strait Islander Calendar 14 Terminology 16 Group Names Based on Geography 20 References 21 Appendix 22 Appendix 1: Taungurung Land and Waters Council and Wurundjeri Tribe Land and Compensation Cultural Heritage Council Incorporation Land 22 Aboriginal and Torres Strait Islander peoples are respectfully advised that this publication may contain the words, voices, names, images and descriptions of people who have passed away. -
Welcome to Country Acknowledgement of Country
Welcome to Country Acknowledgement of Country What is a Welcome to Country? A Welcome to Country is a ceremony performed by Aboriginal or Torres Strait Islander Elders, or Traditional Owners who have been given permission, to welcome visitors onto their traditional land. Protocols for welcoming visitors to Country have been part of Aboriginal and Torres Strait Islander cultures for thousands of years. Traditionally, Aboriginal and Torres Strait Islander groups had clear boundaries separating their Country from that of other groups. Crossing into another group’s Country required a request for permission to enter. When permission was granted, the hosting group would welcome the visitors, offering them safe passage and protection of their spiritual being during the journey. While visitors were provided with a safe passage, they also had to respect the protocols and rules of the land owner group while on their Country. Today, these protocols have been adapted to fit with contemporary life. However, the essential elements of welcoming visitors and offering safe passage remain in place. A Welcome to Country occurs at the beginning of a formal event, and can take many forms, including singing, dancing, smoking ceremonies, or a speech in traditional language and/or English. What is an Acknowledgement of Country? An Acknowledgement of Country is an opportunity for anyone to show respect for Australia’s Traditional Owners, and the continuing connection that Aboriginal and Torres Strait Islander peoples have to the land, sea, sky and waterways. An Acknowledgement of Country can be performed by an Indigenous or non-Indigenous person, and is generally offered at the beginning of a meeting, speech or formal occasion. -
Aboriginal and Torres Strait Islander Cultural Capability Respectful Language Guide
We acknowledge Aboriginal and Torres Strait Islander peoples as the Traditional Owners and Custodians of this country and recognise their connection to land, wind, water and community. We pay our respect to them, their cultures, and to the Elders both past and present. Aboriginal and Torres Strait Islander Cultural Capability Respectful Language Guide JULY 2016 Like all genuinely mutual and productive relationships, engagements with Aboriginal and Torres Strait Islander communities need to be based on respect. Respect must be offered and earned. The Respectful Language Guide was compiled by the Cultural Capability Enablers' Network (CCEN) following the launch of Respectfully Journey Together, the Department of Communities, Child Safety and Disability Services, Cultural Capability Action Plan. The CCEN noticed there was a great deal of variation in the use and understanding of language in departmental documents and in conversation, thus a process of documenting preferred terms and language began. The Guide has been developed by the CCEN to assist staff to make respectful, conscious and insightful choices of words, terms and language. Preface One aspect of making every interaction with Aboriginal and Torres Strait Islander peoples more culturally capable, both in conversation and in writing, is using respectful language when describing or referring to Aboriginal and Torres Strait Islander peoples and cultures and words associated with Aboriginal and Torres Strait Islander communities, cultures and peoples. This Respectful Language Guide has been developed by the Cultural Capability Enablers Network (CCEN) to assist staff to make respectful, conscious and insightful choices of words, terms and language. This document was compiled by the CCEN in the first year following the launch of Respectfully Journey Together, the department’s Cultural Capability Action Plan. -
Cultural Environment
APPENDIX 3 CULTURAL ENVIRONMENT Detailed anthropological studies of most Pilbara Aboriginal peoples are, by and large, absent from the vast body of literature about Aus- tralian Aboriginal peoples. Early reports (e.g. Clement 1903; Brown 1912; 1913; Yabaroo 1899), more contemporary and quite significant works (e.g. Brandenstein 1967; 1970a; 1970b; 1973; Tindale 1974) and recent Aborigi- nal remembrances (Guruma Elders Group et al. 2001; Juluwarlu Aboriginal Cooperation 2007; Olive 1997) supply key information that assists when portraying different aspects of the region’s Aboriginal peoples. Most recently, development associated with mining and exploration projects creates a need to consult Aboriginal Elders so as to mitigate impact on places of special significance. This has resulted in a considerable number of anthropolog- ical reports, although most are unavailable due to a range of restrictions, thereby constituting a body of literature commonly described as grey liter- ature. McDonald (2007) and Goode (2009), both of which are referenced in this study, are representative of this information resource. The following discussions draw on this material, as well as a scatter- ing of ethnographic observations. In using this information, we frame the following discussions around two purposes. First, we present most of what is publicly known about the Nyiyaparli. Second, we develop an 26 | CRAFTING COUNTRY idea or model about how their social systems and lifeways may have appeared immediately prior to the influx of Europeans during the early 19th century. NYIYAPARLI LAND AND PEOPLE COUNTRY Nyiyaparli lands (Figure 3.13) extend from the Fortescue Marsh area in the north- west to the Western Desert near Jigalong in the south- east. -
Western Australia Skr Issuing Authority Based on Indigenous Peoples of Western Australia
WESTERN AUSTRALIA SKR ISSUING AUTHORITY BASED ON INDIGENOUS PEOPLES OF WESTERN AUSTRALIA CONSTRUCTIVE NOTICE TO THE GOVERNMENT OF AUSTRALIA 1. BE ADVISED that We, the Indigenous Tribal Peoples mentioned hereunder, as law-abiding Peoples, are invoking the Homestead principle and the Bill of Bracery (32 Hen. VIII, c.9) to stake lawful and legitimate claims upon all the gold and other precious metals present in the land and soil that we first occupied and owned for over 40,000 years prior to colonial settlements; 2. TAKE NOTICE that we did not invite European colonizers upon our land and soil. Europeans set foot upon our land and soil without valid visas and without our consent. They are yet to receive formal immigrant recognition from us as mentioned hereunder; 3. TAKE NOTICE that under customary international law and the disadvantages posed by Section 25 and Section 51(xxvi) of the Constitution of Australia, and despite the Act of Recognition of 13 February 2013 formally recognizing the Aboriginals and Torres Strait Islander Peoples, our land and resources’ rights were pre-ordained prior to uninvited colonization; 4. TAKE NOTICE that there are 66 operating gold mines in Australia including 14 of the world's largest, 11 of which are in Western Australian making it the country's major gold producer, accounting for almost 70 per cent of Australia's total gold production. 5. TAKE NOTICE that the six biggest gold mines are Boddington (two million ounces have been mined and extracted since 2012) Fimiston, Jundee, Telfer, and Sunrise Dam. 6. TAKE NOTICE that none of us mentioned hereunder received one penny of the wealth that has been mined off our lands. -
Aboriginal Cultural Protocols 2 2 ABORIGINAL ABORIGINAL CULTURAL CULTURAL PROTOCOLS PROTOCOLS
WALANGA MURU Aboriginal Cultural Protocols 2 2 ABORIGINAL ABORIGINAL CULTURAL CULTURAL PROTOCOLS PROTOCOLS Walanga Muru acknowledges the Traditional Custodians of the Macquarie University land, the Wattamattagal clan of the Darug nation, whose cultures and customs have nurtured, and continue to nurture, this land since the Dreamtime. We pay our respects to Elders past, present and future; to the Ancestors; and to the Land and Water, its knowledges, Dreaming and culture – embodied within and throughout this Country. Acknowledgement of Country In referring to Aboriginal Peoples, the Aboriginal Cultural Protocols refers inclusively to all Aboriginal Australians and Torres Strait Islander Peoples. The photographic images used in this document include Aboriginal students, Community members and staff at Macquarie University who gave permission for their images to be used. ABORIGINAL CULTURAL PROTOCOLS 3 Contents ACKNOWLEDGEMENT OF COUNTRY 2 INTRODUCTION 4 THE DARUG NATION 5 THE STORY OF PATYEGARANG 6 CULTURAL PROTOCOLS 7 PRINCIPLES AND RECONCILIATION 10 DEFINITION AND IDENTIFICATION 13 CULTURAL SAFETY ON CAMPUS 14 LANGUAGE 15 ABORIGINAL AND TORRES STRAIT ISLANDER LANGUAGE MAP 16 GLOSSARY OF USEFUL TERMS 17 SIGNIFICANT DATES AND EVENTS 18 STRATEGIC ALIGNMENT AND FURTHER RESOURCES 19 4 ABORIGINAL CULTURAL PROTOCOLS Introduction Macquarie University recognises Aboriginal and Torres Strait Islander Peoples as the First Australians and acknowledges their deep spiritual connections with the land and water; their relationship with the past, present and future; and the diversity of cultures and customs across the hundreds of Aboriginal countries that make up this landscape. The impact of colonisation, government policies (past and present), and the racism inflicted on Aboriginal Australians is also acknowledged.