We Are Working As One Milan-Da Ngiyani Waan.Gigilanha Working Together Today for Our Children of Tomorrow

We are Working as One Milan-da ngiyani waan.gigilanha Working together today for our children of tomorrow

A reflective practice guide for working with Aboriginal staff written by Shirley Blacklaws

An introductory guide for you to bring together theory and practice through reflective practice Reflective practice is “the capacity to reflect on action so as to engage in a process of continuous learning”. According to one definition it involves “paying critical attention to the practical values and theories which inform everyday actions, by examining practice seriously and instinctively. This leads to developmental insight.” Milan-da ngiyani waan.gigilanha Milan-da ngiyani waan.gigilanha Milan-da ngiyani waan.gigilanha Milan-da ngiyani waan.gigilanha

Title Translation: Rhonda Ashby Aboriginal Language & Culture Nest Teacher Gamilaraay/Yuwaalaraay/Yuwaalayaay Milan-daLightning Ridge Central School ngiyani It is with great pleasure that Western Sydney Community Forum (WSCF) releases We are Working as One - A Reflective Practice Guide for working with Aboriginal staff by Shirley Blacklaws. Milan-da ngiyani We are Working as One is the result of three years of thinking about how we best support non-Aboriginal organisations and, in particular, how we support Western Sydney Aboriginal workers in non-Aboriginal managed organisations to do the work Community Forum they do best. ABN 15 171 624 226 Over the last three years, in her capacity as the Aboriginal Organisation Capacity Level 4, 146 Marsden St Building project worker at WSCF, Shirley Blacklaws thought long and hard about Parramatta NSW 2150 this issue, supporting many agencies, workers and Managers in this process. PO Box 208 waan.gigilanha Parramatta NSW 2124 She also worked internally within WSCF to shift us as an organisation. Robust discussions led to a deep knowledge and trust within WSCF and became an t 02 9687 9669 essential part of the process of building understanding for this work together. One f 02 9687 8665 process we explored, designed by Shirley, we called ‘Moving from Impossible to e [email protected] w www.wscf.org.au Possible’. It is a series of questions which we each pondered personally, wrote about and discussed. I encourage you to also use this powerful tool.

Milan-da ngiyani AWARENESS: Am I aware of culturally appropriate and inappropriate actions and attitudes? Does my behaviour or attitudes reflect a prejudice, bias or stereotypical mind- set? SKILL: Do I have the skill to develop and assess my level of cultural competence? waan.gigilanha What practical experience do I have? KNOWLEDGE: Do I have knowledge of cultural practices, protocols, beliefs, etc? Have I undertaken any cultural development programs? ENCOUNTERS: Do I interact with Aboriginal and Torres Strait Islander persons? Milan-da ngiyani Have I worked alongside Aboriginal and Torres Strait Islander persons? Have I consulted with Aboriginal and Torres Strait Islander persons? DESIRE: Do I really want to become culturally competent? What is my motivation?

So often, as non-Aboriginal organisations we become overly complex in waan.gigilanha our approach. We are Working as One is a valuable tool that shifts this to an experiential learning approach, believing each of us have the tools to look outside the square for creative solutions that have us all working together for better outcomes.

Shirley’s work gave WSCF and the sector some deep thinking in changing our practice. Her passion and spirited willingness to share her knowledge and frustrations, along with her honesty - changed our ways of working. We Milan-da ngiyani profoundly appreciate all that she bought to WSCF and to the project and are very thankful that we have this report as a long term contribution to ensure We are Working as One in the years to come. waan.gigilanha Sincerely, Mary Waterford, Executive Officer, Western Sydney Community Forum Milan-da ngiyani March 3rd 2015 Milan-da ngiyani waan.gigilanha Milan-da ngiyani waan.gigilanha Milan-da ngiyani waan.gigilanha Milan-da ngiyani waan.gigilanha Milan-da ngiyani Milan-da ngiyani Contents

Letter from the EO waan.gigilanha Acknowledgements ii Why develop a Resource Guide 1

Reflective Approach 4 Milan-da ngiyani Collaborative and Productive Relationships 3 Self Assessment 5

Organisational Assessment 6

Aboriginal Organisational Capacity Building Project 7 waan.gigilanha Working with your Aboriginal Community 9 Partnerships 10

What is Welcome to Country? 13 Milan-da ngiyani What is Acknowledgement of Country? 13 Cultural Events and Dates Important to Indigenous Australians 14

Trauma 16 waan.gigilanha Historical Information 17- 28 Milan-da ngiyani Bibliography 29 waan.gigilanha Milan-da ngiyani WE ARE Working as One | i Acknowledgements

“We are Working as One” is an Introductory Guide which combines theory and practice through reflective practice. It has been proudly produced by Western Sydney Community Forum as part of the Aboriginal Organisational Capacity Building (AOCB) Project. This project was funded by NSW Family and Community Services for three years (2010-2014) under the Community Builders Fixed Term Program.

The project focused on areas identified by the Aboriginal Capacity Building Advisory Group (The ACBAG) and evolved in response to the needs identified by local Aboriginal workers and organisations across western Sydney.

The Aboriginal Organisational Capacity Building project supported Aboriginal organisations and Non Aboriginal organisations that employ Aboriginal staff, to build their capacity to deliver better outcomes for their communities due to long standing concerns about the long term sustainability of the Aboriginal Service Sector in the Metro West Region.

This Guide was developed by Shirley Blacklaws with support from Aboriginal and non-Aboriginal managers and staff within various non-government organisations across Western Sydney.

Western Sydney Community Forum (WSCF) recognised that many organisations, Aboriginal and non-Aboriginal, struggle to retain staff and foster staff satisfaction in their workplaces for Aboriginal workers. We hope this Guide will provide some new ideas and tools as well as serve to bring forward the innate knowledge we all have in building relationships.

We acknowledge the role of generational trauma in Aboriginal communities in Western Sydney and hope that this Guide will assist greater understanding, vision and optimism.

We encourage you to take your time to read and process this Guide. It has many sections. In particular the history section is compelling reading. An understanding of Australian’s history is crucial for communities seeking potential Aboriginal partners, as is an understanding of the ongoing power of trauma that continues to impact workers, organisations and communities due to these events.

Western Sydney Community Forum Board and staff recognise and respect Shirley Blacklaws for her role in shifting us into the world of possibilities in her work at ‘The Forum’. Her contribution is rich and ongoing. She leaves a big legacy in the organisation and is forever in the hearts of those who worked alongside of her. Shirley also assisted the development of our Reconciliation Action Plan which documents the commitments made in our reflection journey.

ii | WE ARE Working as One Why develop a Resource Guide

Western Sydney Community Forum (WSCF) is a regional peak organisation for the Community Sector in Greater Western Sydney, ensuring a voice for people working daily with the challenges facing the region, connecting those too often left out, through advocacy and capacity building. WSCF works to build strong, organised communities by bridging the divide between communities and policy makers at the local, regional, state and national levels. It is funded to deliver projects which resource and develop the Community Sector in Greater Western Sydney. The Aboriginal Organisational Capacity Building project was run over a three year period. During this time discussion and consultation with service providers identified a need for consistent and practical information and resources to help organisations to implement “best practice” strategies in service design and delivery. WSCF understands that Aboriginal communities are in the best position to determine their own capacity needs and strengths for individual and collective empowerment. It recognises the diverse skills and knowledge of Aboriginal communities, and that Organisational Capacity Building in some organisations may require more support than others. Service providers also recognised one of the key elements of “best practice” in socially inclusive service design and delivery and understood the importance of consistent application of these practices throughout the organisation. However service delivery seemed to be applied randomly or left simply to the judgement of individuals. Service providers identified the need to address barriers Aboriginal people may experience when accessing their service. This resource guide is about “reflective practice”, reviewing what you currently do and looking at incorporating changes and improving skills through your own “self-assessment” and organisational assessment. This is an ongoing process that can be used. The only investment you need is to make time, persistence, patience and innovation trying new ideas and sharing what works. The intent of this tool is to help you reflect on your personal and professional knowledge and practices as they relate to working with Aboriginal staff and communities. It can also be used to identify trends, strengths and opportunities and to create and sustain changes in your organisation to enhance the social inclusiveness of your services. Getting started and maintaining a practice of reflection at a manageable level, however small, transforms the possibility of learning from your work into reality. Reflection is essential for improving both the process and the outcome of your work and overall organisation.

We invite you to forge new relationships, new insights and implement “best practice” that will contribute to your organisation’s success.

WE ARE Working as One | 1 Reflective Approach

A Guide to help you take a “Reflective” approach to all areas of service delivery This resource is intended as a guide for change. The aim is to encourage your organisation to build bridges with connections and partnerships and Innovation solutions between Aboriginal and non-Aboriginal Try new ideas and share what organisations / communities. works. It is time to be open and receptive to new ideas, there are numerous toolkits on the internet and many ideas Pursue Partnerships about how to work collaboratively and build productive with other service providers, relationships. Creative solutions can be developed with Aboriginal organisations in Aboriginal and non-Aboriginal services by working your area and community. together to meet community needs. Use the information you already have through training Build connections and cultural awareness courses that you may have with Aboriginal services / attended. If you have not already attended a course workers and other services then find one and attend. working with Aboriginal There are many resources available on how to work people. with Aboriginal communities; there are many tips for ensuring cultural sensitivity for your organisations, Effective community engagement and employment of Communication Aboriginal people in your workplace and there are will build trust and awareness numerous resources on how to meet and engage while at the same time with your Aboriginal community. ensuring transparency and Information is available and can be sourced to help accountability. you build and strengthen your relationships, through Government departments, the internet and your Informed funding bodies. Know the Aboriginal history • Do you access that information? of your area, know what your • If so what changes are you making to strengthen organisation has tried in the those relationships? past and know who else in • Do you have good relationships with Aboriginal your area is doing something organisations in your local area? similar. We have a couple of hundred years to overcome, don’t give up if you don’t succeed overnight. However you need to have the desire to achieve better outcomes and strengthen your organisations proficiency. Instead of working in isolation Aboriginal people are reaching out to be included, Aboriginal communities should and can play a key role in planning and service delivery for their children and families. Genuine partnerships will promote Aboriginal communities access to services; organisations working together are stronger together.

2 | WE ARE Working as One Collaborative and Productive Relationships

This resource is about experiential learning asking ourselves some challenging questions. It’s about believing you have the tools, what you may need is to look outside the square, make a commitment to look for creative solutions so that non-Aboriginal Service providers, government agencies and community are working together for better outcomes. The intent is to develop a collaborative and productive relationship between non-Aboriginal organisations and your Aboriginal staff and workers. It may help you to ensure that your workplace is culturally sensitive, by asking yourself a few practical questions, and for non-Aboriginal organisations to think through how they can work with Aboriginal organisations and Aboriginal communities so that the working experience is mutually beneficial. The main aim is that the information provided is a starting point to the introduction of the development of effective and productive relationships and partnerships between non-Aboriginal and Aboriginal organisations whilst embracing the cultural diversity of our Aboriginal communities. Build partnerships that create promising practices for success and developing strategies to increase access to mainstream community organisations for the Aboriginal community whilst respecting their cultural needs. Aboriginal people have been reaching out to be included in planning and service delivery and have been consulting for many years, and are feeling over consulted. In order to meet community needs there should be community ownership and problems need to be dealt with before they develop. You are encouraged to seek more formal advice from your local Aboriginal communities when planning and developing your partnerships and projects. Become an employer of choice for Aboriginal people by engaging in partnerships with the Aboriginal community you want to reach. It is hoped that this information will prove to be useful for Aboriginal and non-Aboriginal organisations in the community sector to work together for the benefit of the Greater Western Sydney community. There are also many different reflective practice methods and approaches from management science, experiential and transformational learning, and organisational learning and change. There is no right or wrong approach. This document is intended to inspire new thinking about creative ways to make the workplace welcoming and sensitive to the needs of Aboriginal clients and for you to think about what you want to change as part of your planning and what will happen next.

We don’t expect you to always get it right. When things don’t work out explore ways of doing it differently next time.

WE ARE Working as One | 3 Reflective Practice

Reflective Practice can be an important tool where individuals learn from their own professional experiences, rather than from formal teaching or knowledge transfer. It may be the most important source of personal and professional development and improvement. It is also an important way to be able to bring together theory and practice; through reflection you are able to see and label schools of thought and theory within the context of your work.

What is important about reflection throughout your practice is that you are not just looking back on past actions and events, but rather you are taking a conscious look at the emotions, experiences, actions, and responses, and using that to add to your existing knowledge base to draw out new ways to engage in a process of continuous improvement.

The aim for reflective practice is for individuals to assess current levels of knowledge, attitudes and perceptions and it can be a tool to make things happen by refocusing your thinking on your existing knowledge. It can help generate new knowledge and ideas. Talking about possible strategies amongst your team about what your organisation is currently doing and what you hope to achieve.

The process is about stopping and thinking about what you currently do and for you to look at your decision making and draw on theory and relate it to what you do in practice. As a result you may modify your actions and learning needs.

This resource should be viewed as a guide to help both non-Aboriginal and Aboriginal organisations develop better working relationships and partnerships.

There are many “Working with Aboriginal Communities toolkits’ out there. The resources are endless and they give the same or similar information and over time there would have been discussions about building relations, ensuring culturally appropriateness through policies and procedures.

There are various documents under the funding body NSW Family and Community Services that provide information regarding working with Aboriginal communities and other relevant information that may be of interest.

Aboriginal communities are consulted and involved in the design and evaluation of many programs over and over again and in many cases are an “add on” to mainstream programs or are never implemented by the organisation undertaking the work.

It can appear that these “add on” adaptations are fragmentary and can be detrimental to the confidence and lack of trust and interest for Aboriginal families.

There is no one size fits all program model when speaking to Aboriginal communities. Flexibility is a major priority in the engagement process when talking to Aboriginal communities about the service they require. Ask them how they want them delivered, listening to and respecting Aboriginal communities even if it seems to contradict ‘research findings’ is imperative to genuine relationships.

Involve the Aboriginal community in the program from beginning to end, from consultation, to implementation and evaluation.

4 | WE ARE Working as One Self Assessment

Listed are some questions to get you to consciously think about your current practice. You may currently be doing this, however if not, there may be an opportunity for you to consider how you can make changes and fully embrace the cultural diversity of the Aboriginal community you work with through your own self assessment.

¨ Are there any Aboriginal organisations that are delivering a same service? ¨ Would you work with that service to review the effectiveness of your service delivery in meeting the needs of Aboriginal people? ¨ Have you considered asking them about working in partnership? ¨ Have you considered engaging Aboriginal people, organisations and expertise at all levels of your organisation? ¨ When implementing Aboriginal programs do you reflect on your process and practices for improvement when taking on new projects? ¨ How many Aboriginal clients are you currently working with in your role? ¨ How often do you currently meet with clients who are Aboriginal? ¨ What do you know about the traditional owners of the area you work in? ¨ How would you describe your knowledge and experience of Aboriginal history? ¨ How would you describe your awareness of the barriers that might affect Aboriginal people accessing your service? ¨ Have you and your staff attended Aboriginal Cultural Awareness training? ¨ Are you interested in learning more about Aboriginal history and its impact and the potential barriers Indigenous people may experience accessing your service? ¨ Is anyone in your organisation Aboriginal? ¨ Have you considered cultural supervision for your Aboriginal staff member? ¨ How could their views and expertise be incorporated? ¨ For example you could ask them to provide particular input during planning and evaluation ¨ Can you establish a presence at places where Aboriginal people regularly visit? ¨ Could you offer resources? ¨ Could you support events, programs or issues that are important to Aboriginal communities? ¨ Could you offer a venue, equipment, resources, use of a vehicle, staff or any other resource? ¨ Have you considered advertising locally for a Board member who is Aboriginal?

The questions above and below are some examples for you to work with, and hopefully they are helpful and they may raise open discussion on the fears and challenges you face on a daily basis. Remember this is a guide to get you thinking, there may be questions you may like to add or use that may benefit you. However with a new approach and innovative ways to work, you can overcome that fear by engaging the Aboriginal community at various levels of your organisation.

WE ARE Working as One | 5 Organisational Assessment

Listed below are some questions to get you to consciously think about your organisation and its cultural sensitivity. It is an opportunity for you to consider how your organisation is perceived by potential or current Aboriginal clients. It is an opportunity for you to develop organisational structures thereby increasing the ability to respond to the needs and desire of Aboriginal people and their communities. ¨ Does your organisation have any relationships, associations or networks in common with local Aboriginal organisations? - Make a note of the organisations. - What kind of relationships do you have with these organisations? - Are you working in partnership? ¨ Can you identify the local and state wide Aboriginal organisations that may be relevant to your organisation’s work? - Make a note of these organisations. ¨ Are you aware of how your organisation is perceived by potential or current Aboriginal clients? ¨ How would you rate your organisation and staff’s current understanding and knowledge of Aboriginal people and culture? - Information can be gathered from the self - assessment have you reviewed the results of the individual staff or workplace assessment? ¨ Are you aware of any potential, actual or perceived barriers to accessing your service, particularly as they relate to Aboriginal people? ¨ Considering factors such as availability, location, transport, cost, how and where you promote the service, flexibility in participation requirements and whether people are comfortable and welcomed accessing the building, staff and services. ¨ Does your organisation keep information on Aboriginal clients? ¨ If not, is there the capacity to start keeping this information? ¨ Can you identify any trends in the data? - Which services do people access? - How frequently do they attend? - What is the length of time they remain as a client? - What reasons would people usually attend for? - Are people referred? - And by whom?

The decision is yours, the intent is not to tell you how to do this or whether to do that, this Guide offers examples to inspire new ideas, creative thinking and is a tool to refocus your thinking on your existing knowledge and can help generate new knowledge and ideas for continuous improvement.

6 | WE ARE Working as One Aboriginal Organisational Capacity Building Project

The Western Sydney Community Forum Aboriginal Organisational Capacity Building Project was an initiative in response to Aboriginal Services’ requests for further support to build capacity to deliver better outcomes for communities due to long standing concerns about the long term sustainability of the Aboriginal Service Sector, in the Metro West Region. Capacity building in some organisations may require more support than others, what was important was that we strengthen the governance and leadership skills of individuals, communities and local organisations. A further aim was to assist and build on key workforce principles that would support organisations to work effectively in meeting objectives. This leading to effective participation in decision making with a strong focus on the strengths based assets of community leaders and groups. The Aboriginal Organisational Capacity Building Project is an ongoing process that invites organisations to reflect on their work, the organisation and the work it has set out to do to survive as an organisation. By reflecting on your organisation’s current position and learning more about Aboriginal history and culture and the potential barriers Aboriginal people may experience accessing your service may be useful and raise your profile in the Aboriginal community. Community work is a challenging field to work in. It is a field where our ethics and morals are tested, where power relations can be unequal and a place where we may be working in emotionally and physically demanding environments. This Guide is taking the approach of reflective practice. In simple terms it can be a way for you to look at new approaches to engage the Aboriginal community. Engaging Aboriginal people, organisations and expertise at all levels of your organisation can be beneficial, building relationships, associations or networks in common with local Aboriginal organisations would help you understand the infrastructure of Aboriginal organisations. Getting to know “who’s, who” in the Aboriginal community at a grass roots level is where you need to focus more. They are your clients that access your service and who better to seek advice and build relationships and promote your service and raise your profile in the Aboriginal community. Building your profile can be as simple as finding out if Aboriginal organisations in your local area produce a newsletter. If so ask if you can include information about your centre. You may already be doing this, hopefully it is done on a regular basis, if not why not? Develop relationships with Aboriginal workers in government agencies. They can pass on information to their clients.

WE ARE Working as One | 7 Milan-da ngiyani waan.gigilanha Milan-da ngiyani waan.gigilanha Milan-da ngiyani waan.gigilanha Milan-da ngiyani waan.gigilanha Milan-da ngiyani Working with your Milan-da ngiyani Aboriginal Community

Many Aboriginal families and communities in contemporary Australia face immense challenges. Their strength and resilience is compromised by multiple complex problems, including historical and ongoing dispossession, marginalisation, and racism, as well waan.gigilanha as the legacy of past policies of forced removal and cultural assimilation (Human Rights and Equal Opportunity Commission, 1997). Included in this Guide is a timeline of events that will provide insight into why social problems can be deeply entrenched, understanding the historical, social, community, family and individual factors. Furthermore remember that different families have different values and cultural beliefs Milan-da ngiyani even if they are from the same community; don’t assume that everyone is the same. Aboriginal communities are over consulted, and the information and resources provided have been written over and over again on how to work with Aboriginal families. There is a repetition of information in numerous government services giving you access to more than enough information. This document is steering away from providing you with what you may already know and if you are unsure, the resources are available to you, through the internet and various government waan.gigilanha departments. This document is about a new approach; about you, your staff and the organisation, you work for or manage to pay critical attention to the practical values and theories which inform your everyday actions. The sharing of knowledge is a two-way process, when working with Aboriginal communities, while Milan-da ngiyani we are learning, the Aboriginal community is learning about your service and who you are. Sometimes we are only looking at how to work with Aboriginal communities, and we forget in the process that Aboriginal communities are looking at ways to work with who is providing the service. It is very important that your presence is well known in the community and that you are working with, and communicating with, community members to identify their pressing needs. Experience suggests that it is often best to start with small and achievable objectives, rather than trying to take waan.gigilanha on too much too early. When engaging with the Aboriginal community it is important to balance the talking with the doing. In the past, too much community consultation and a subsequent failure to follow through with action has, understandably, led to distrust among some Aboriginal communities. Early successes will often have a “ripple” effect, inspiring community confidence and motivation to Milan-da ngiyani become involved engaged in open and honest discussions. What is important about reflective practice is that you have the capacity to reflect on your actions and not just look back on past actions and events. Take a conscious look at the emotions, experiences, actions, and responses, and use that to add to your existing knowledge base to draw out new ways to engage in a process of continuous waan.gigilanha improvement. Milan-da ngiyani WE ARE Working as One | 9 Partnerships

The aim of reflective practice is for individuals to assess current levels of knowledge, attitude and perceptions. It can be a tool to make things happen. By refocusing your thinking on your existing knowledge it can help generate new knowledge and ideas. Partnerships can be another way to improve working relationships with Aboriginal communities, and could help mobilise resources and develop capabilities that may have been difficult by either partner when working alone. There are many ways to form a partnership. Most organisations, both Aboriginal and non-Aboriginal, have a complex set of goals, interests and values. Therefore partnerships will only succeed if there is a strong commitment throughout each organisation. Forging strong working relationships with local Aboriginal community groups and organisations in your area is very important. It can help you achieve better outcomes and strengthen your organisation’s proficiency by providing you with: • Better knowledge of the issues that are faced in the community. • Knowledge of family links in the community. • What services are available in the community? • What areas of expertise community members hold? • How these services can help you and your work with a particular family group.

How can we do this? • Meet with Aboriginal organisations identifying needs, opportunities, rights and responsibilities. • Planning, organising and taking action to improve service delivery. • Focusing on the strengths based assets of community leaders and groups. • Resource learning and training opportunities for individuals and groups. • Building mutual support and trust amongst ‘same’ organisations and engagement. • Focusing on improving community interest. • Monitoring and evaluating the effectiveness of the process.

You may need to ask yourself: • Does our organisation have a strong commitment to partnership? • Who in the organisation might resist? • Is a partnership the only way to achieve our goals? • Is a partnership the best way to proceed?

Partnerships need to be based on respect and there needs to be a willingness to share risks and adopt innovation and flexibility, with strong and honest personal relationships between staff of the relevant organisations along with strong leaderships both Aboriginal and non-Aboriginal, and a strengths based approach and linkages with other service providers.

There needs to be genuine commitment to change; are you ready to start? • Building confidence and trust among your local Aboriginal community by actively listening and responding to what they tell you. • By improving access for Aboriginal clients and community by ensuring your service is holistic and delivered through a lens of culture.

10 | WE ARE Working as One • Addressing inequalities and improving outcomes in partnership with your local Aboriginal community, other mainstream services and across whole-of-government. • Being open to new opportunities and pathways that give clients control where appropriate. • By supporting and building a skilled and culturally responsive workforce. • Building upon best practice models, learning from our past efforts and relying on a strong evidence base for future planning and actions.

The information provided in this document can be accessed from various resources that you may already have access to, however what is intended through this document is to get you thinking about what needs to change. You may have already made positive changes and be committed to building better relationships.

Some challenges Service Providers may experience • Changing attitudes toward the Aboriginal community (“We know what is best for the Aboriginal community.”) • Responding positively to criticism about services delivered to Aboriginal communities. • Changing policies about the communities roles. • Decreasing the use of jargon and improving communication. • Participating with the Aboriginal community as peers. • Taking the time to involve the Aboriginal community instead of making decisions without their input.

Some challenges the Aboriginal community may experience • Setting aside scepticism that this partnership approach will be any different to previous partnerships or methods. • Overcoming fear of negative consequences if the Aboriginal community speak up to service providers about services being delivered. • Feeling comfortable with or intimidated by jargon, complex procedures or assuming pro-active roles. • Services underestimating the contributions the community can make.

Challenges you may face together • Respecting differences and acknowledging the importance to produce change. • Changing attitudes about one another. • Learning to trust and rely on one another. • Learning to communicate more effectively. • Participating together in decision making. • Being flexible. • Tracking progress toward improving the partnership.

The challenge is not only an Aboriginal challenge it is the challenge of all mainstream services and government bodies to work in partnership to close the gap, for a brighter future for Aboriginal people.

WE ARE Working as One | 11 The aim of this approach is to provide practical checklists that can be used as guides in the development of partnerships, and through the process of self-assessment and organisational assessment, through reflective practice these helpful hints may help you in providing a service that is culturally sensitive to better provide a service that is more welcoming and sensitive to Aboriginal clients. Due to the many cases of the existing lack of Aboriginal services across Western Sydney it is vital for the Aboriginal community to be able to access services through mainstream service providers. This makes it even more important to focus on respectful partnerships with those Aboriginal organisations that are still in operation. This can be a cornerstone of culturally competent organisational practice.

Some core values to consider when meeting are Honesty, Respect, Openness, No Hidden Agendas and “learn from each other “

12 | WE ARE Working as One What is Welcome to Country?

A “Welcome to Country” is where the traditional Aboriginal custodians (in most cases, Elders) welcome people to their land. This is a significant recognition and is made through a formal process. A “Welcome to Country” should always occur in the opening ceremony of the event in question, preferably as the first item. The “Welcome to Country” is conducted by a representative/s of the local Aboriginal custodians who welcome the delegates, those in attendance, invited guests to their country. Protocols in relation to the performing of a “Welcome to Country” ceremony are wide and diverse and can vary according to region and locality.

Example of Welcome to Country

I would like to pay my respect to the ______people the Traditional custodians of the Land on which this meeting takes place. I would also like to pay respect to Elders both past and present. I would like to extend that respect to other Aboriginal people and/or colleagues present today.

What is Acknowledgement of Country?

“Acknowledgement of Country” is a way the wider community can demonstrate respect for Aboriginal protocol and can be performed by any party that is participating in an occasion of any kind. “Acknowledgement of Country” can be performed by both Aboriginal and non-Aboriginal peoples. It is a demonstration of respect dedicated to the traditional custodians of the land where the gathering of participants is being conducted. ‘Welcome to Country’ and ‘Acknowledgment of Country’ given below are only examples of what someone could say if addressing any formal or informal gathering. These examples can be used as a guide or a starting point and people are encouraged to develop their own meaningful words that are relevant to that gathering.

Example of Acknowledgement of Country

I would like to Acknowledge the ______people the Traditional Custodians of this Land. I would also like to pay respect to the Elders both past and present. I would like to extend that respect to other Aboriginal people and/or colleagues present today.

You may already have an example of each that you currently use that’s fine. However this information can be resourced from many sites on the internet.

This material is provided by the NSW Aboriginal Education Consultative Group (AECG) document: Welcome to Country and Acknowledgement of Country.

WE ARE Working as One | 13 Cultural Events and Dates Important to Indigenous Australians

Be aware of these dates and, where possible, encourage your staff and workplace to acknowledge them and support your Indigenous staff to participate in them. Talk to local Aboriginal organisations about days of significance to them. Find out what they are celebrating and ask how you can support and take part in these celebrations. Creative solutions can be developed through partnerships and working together rather than in isolation.

Please Note: Special Leave may be available for people who wish to participate in significant community events on some of these days, as this is considered cultural leave

DATE and EVENT MEANING January 26 January 26 is known to many Australians as Australia Day. Survival Day This is not a day of celebration for Aboriginal and Torres Strait Islander people. The date marks the landing of the First Fleet at Sydney Cove, the beginning of invasion and dispossession. February 13 On this day in 2008, then Prime Minister, the Hon. Kevin Rudd MP, Anniversary of the moved a motion of apology to Indigenous Australians with specific National Apology reference to the stolen generations. The Apology passed with bipartisan support from the Parliament and received a standing www.nsdc.org.au ovation from the floor of the House of Representatives as well as from the public gallery. The anniversary of this significant event in history is remembered each year with a range of activities across the country and communities. March 21 Harmony Day is a day when all Australians celebrate our cultural Harmony Day diversity. The day is also the United Nation’s International Day for the Elimination of Racial Discrimination. This day is often www.harmony.gov.au celebrated by Indigenous Australians and people from a range of cultures within communities. This celebration commenced in 1999. There is usually a message or theme for harmony day. May 26 “The Bringing them Home” report recommended (Recommendation 7.a) that a National Sorry Day be held each year National Day of on the 26 May to remember the forcible removal of children from Healing families and its long term devastating effect. In 2005 the National (National Sorry Day) Sorry Day Committee renamed the day National Day of Healing for all Australians. May 27-June 3 This week of celebration commemorates and acknowledges the Reconciliation Week rich culture and history of the first Australians. This is the time we www.reconciliation.org.au can all think about reconciliation and how we can help turn around the disadvantage experienced by Indigenous Australians.

14 | WE ARE Working as One June 3 On this day in 1992, the High Court of Australia rejected the notion Mabo Day of ‘Terra Nullius’, that this land was not occupied before European (Named Mabo Judgement colonisation. because it was Eddie’s name Eddie Mabo, a Torres Strait Island man living in Queensland and that appeared first on the four other plaintiffs, Father Dave Passi, Sam Passi, James Rice and legal documents) Celuia Sale, conducted a ten year battle through the courts that www.maboday.com.au led to this historic ruling. The Mabo Judgement stated in law that Aboriginal and Torres Strait Islander people have by prior occupation, ownership of land where native title has not been extinguished. First full week in July NAIDOC is celebrated in an increasing number of government NAIDOC Week agencies, schools, councils and workplaces and is not just for National Aboriginal and Indigenous Australians to celebrate. This week is about celebrating Islanders Day Observance Indigenous Australian culture, acknowledging the nation’s first Committee) Australians and building bridges between Indigenous and non- Indigenous Australians. www.naidoc.org.au Each year NAIDOC has a theme. Check out the theme and celebrate accordingly . 4 August NAICD was established in 1988 by the Secretariat of National National Aboriginal and Aboriginal and Islander Child Care (SNAICC). Each year is themed Islander Children’s Day to highlight a significant issue, concern or hope for Aboriginal and Torres Strait Islander Children. www.snaicc.org.au 9 August The International Day of the World’s Indigenous People was first International Day of proclaimed by the United Nations General Assembly in December the World’s Indigenous 1994, to be celebrated every year during the first International People Decade of the World’s Indigenous People (1995 – 2004). In 2004, the Assembly proclaimed a Second International Decade, from www.indigenous.gov.au 2005 - 2015, with the theme of “A Decade for Action and Dignity.” September Vibe Australia has been hosting the Deadly Awards since 1995. (no set date) The awards encompass Aboriginal and Torres Strait Islander Music, Deadly Awards Sport, Entertainment and Community awards. They promote Aboriginal and Torres Strait Islander achievement as a marketable www.deadlys.com.au and growing force within Australia. These awards are growing ever more popular and attracting more and more attention for the achievement of Indigenous Australians.

WE ARE Working as One | 15 Trauma Impact and effect

Trauma research specific to Indigenous Australian trauma (noun) children and their families is in its infancy. Trauma through past experiences and events, including an emotional wound or displacement from country, institutionalisation and shock that causes substantial, abuse grief that has not been resolved has become sometimes lasting damage to deeply embedded in the collective memory of psychological development. Aboriginal people. With intra- and inter-generational transference of negative attitudes and troubled behaviour and with the transference of historical trauma across family and communal systems, childhood trauma is probably today’s single most important public health challenge and a challenge that could be overcome by appropriate prevention and intervention. This indicates that families and communities are unable or are still working on healing. Many Aboriginal families participating in programs present with a range of problems that impact their ability including mental health, family violence, substance abuse, disability and/or unstable housing. There needs to be a strong focus on the complexities and impact of trauma through history. Quality cultural content and effective programs, that are culturally relevant, from a strengths based approach that strengthens the capacity of families and communities need to be developed with the Aboriginal community before linking families into programs. “Add on”, Aboriginal perspectives are fragmentary and can be detrimental to the confidence and lack of trust and interest for Aboriginal families. There needs to be a greater understanding of Aboriginal clients who have been affected by trauma so that programs are adapted to account for their “traumatic“experiences. There needs to be a better understanding of the impact of history and its impact on individuals and their communities. Supporting and building safe and trusting relationships as a means of promoting healing and recovery can increase the capacity of Aboriginal clients. If programs are designed to capture and build on existing strengths of Aboriginal families and communities the use of program content will increase commitment within the family and community. Service providers and organisations working with Aboriginal people need to provide resources and encourage and support Aboriginal people and their communities by promoting awareness of healing issues and needs. Ongoing trauma-related workforce training and support is critical to avoid misunderstandings between service providers and clients. This should support workers to understand trauma impacts and child development and how intra- and inter-generational transference of negative attitudes and troubled behaviour has its impact in contemporary society. Another strategy is trauma informed policies formally acknowledging that clients have experienced trauma and a commitment to understanding trauma and its impact. This highlights a need for reflective practice and working in partnership, integrating care, bringing together all the services and supports needed to assist healing and recovery.

16 | WE ARE Working as One Historical Information

Historical and contemporary issues shape the relationships between Aboriginal communities and Aboriginal as defined by the the wider communities. Aboriginal Land Rights Act An understanding of these issues is crucial for 1983 (NSW) communities seeking potential Aboriginal partners, as is an understanding of the ongoing power of “An Aboriginal or Torres trauma that continues due to these events. Strait Islander is a person; It is necessary to examine the history of Aboriginal • of Aboriginal or Torres Strait and non-Aboriginal relationships in Australia to Islander descent; understand why Aboriginal people continue to suffer • who identifies themselves as disadvantage in Australian society today. an Aboriginal or Torres Strait The timeline below traces the history of citizenship Islander; and and rights for indigenous people in Australia pre1770 • is accepted as such by the to 1997 and lists many of the major events in the history of Australia’s Indigenous (Aboriginal) peoples. community in which he (she) lives” Again there are many resources that and papers written accessible through the internet and other sources, the choice is yours. Timeline There are many sources of information on Aboriginal issues and historical perspectives, included in this Guide is an ‘Indigenous Australian’ (Aboriginal peoples) timeline traces the history of citizenship and rights for indigenous people in Australia pre 1770 to 1997. The first contact between European settlers and the indigenous peoples dramatically changed the social and economic structures of the Aboriginal communities, and much of it was destroyed very quickly. Despite the concerted efforts of our European forebears, the Aboriginal peoples did not die out. With increased activism on the part of Aborigines determined to maintain and revive their cultural identity, the era of European dominated decision making in Aboriginal affairs may yet come to an end.

Before 1770

Pre-1770 Aboriginal societies established over the full breadth of Australia based on equity and consensus with defined rights and responsibilities.

1770-1800

1770 Lieutenant James Cook raises the British flag at Possession Island off the tip of Cape York Peninsula and claims to take possession of the whole east coast of Australia. The British annexation of Indigenous Australia is based on the doctrine of terra nullius. In effect this doctrine states that

WE ARE Working as One | 17 Australia belongs to no-one i.e. Indigenous Australians had no concept of law or ownership, and have no rights to land. All indigenous rights are extinguished and no British citizenship rights granted. (However it is now recognised that in the 1830’s the British Government accepted that Aboriginal people had some legal claim on the land).

1788 British occupation of Australia begins. Estimates put the Indigenous population at 750 000. Aboriginal resistance is immediate. Clashes are reported over next 10 years in Parramatta and Hawkesbury districts. The British Government’s act of possession legislates Indigenous Australians as British subjects and marks the acquisition of sovereignty over Indigenous Australia. For the first fifty years of the colony Indigenous Australians have no formal citizenship status. Indigenous Australians are given the title of Natives, and are deemed to be His Majesty’s subjects. (This was the same for the colonists who were also deemed subjects. White male suffrage did not occur until 1858).

1800’s

1804 TAS: Two years after the British flag is raised in Van Dieman’s Land (Tasmania) settlers are authorised to shoot Indigenous Australians.

1814 NSW: Governor Macquarie’s establishes the Native Institution at Parramatta. This school for local Indigenous Australians’ children closes in 1820 when families withdraw children after they realise that the Institution’s aim is to distance Indigenous children from families and communities.

1824 TAS: In Tasmania, settlers are authorised to shoot Indigenous Australians. NSW: Martial law is declared in Bathurst NSW after Indigenous Australians becomes a serious threat to white settlement.

1830 TAS: Tasmanian Indigenous Australians are forcibly settled on Flinders Island. Conditions are appalling and many die. Later the community is moved to Cape Barren Island.

1834 WA: Pinjarra massacre, Governor Stirling leads 25 mounted police against Indigenous Australians. Official records say 14 Pinjarra are killed. Pinjarra accounts suggest a whole tribe is wiped out in the attack.

1835 NSW: Non-indigenous citizens can be sent to gaol with hard labour for “lodging or wandering in company with any of the black natives of the colony”. This clause appears in various legislation well into the following century including all Vagrancy Acts.

18 | WE ARE Working as One 1837 UK: A British Parliamentary Select Committee examines the treatment of Indigenous people in all British colonies. Australian colonies are particularly criticised for the practise of genocide and it is recommended that Protectors of Aborigines be appointed.

1838 NSW: Myall Creek massacre. Settlers shoot and burn twenty-eight Kamilaroi, mostly women and children. This is the first occasion in Australian history when perpetrators of a massacre of Indigenous Australians are punished under Australian law. NSW: Prohibition of sale, or gift, of alcohol to Indigenous Australians. Various forms of the prohibition continue to appear until 1963.

1839 NSW: Squatters liable to lose their license for ‘malicious injury or offence committed upon or against any Aboriginal native’.

1840 NSW: Indigenous Australians forbidden to use firearms without permission of a Justice of Peace.

1843 NSW: Governor Gipps unsuccessfully proposes legislation allowing Indigenous Australians’ evidence to be accepted in court.

1868 UK/WA: First overseas cricket tour leaves Australia for England: the team members are all Indigenous Australians. One hundred and fifty Indigenous people are killed resisting arrest in the Kimberleys.

1869 VIC: The Board for the Protection of Aborigines is established. The Governor can order the removal of any child to a reformatory or industrial school. The Protection Board can remove children from families and hose them in dormitories. From 1886 the Victorian Board had been empowered to apprentice Indigenous Australians’ children when they reach thirteen. Children require permission to visit their families on the stations.

1876 NSW: Evidence from Indigenous Australians accepted in the courts for the first time.

1883 NSW: NSW Aborigines Protection Board set up and legislated control over the lives of around 9000 Aboriginal people.

WE ARE Working as One | 19 1888 QLD: The phrase ‘White Australia Policy’ appears in William Lane’s Brisbane magazine Boomerang.

1890 NSW: As early as 1890 the Aborigines Protection Board is developing a combined policy of ‘segregation’ and ‘assimilation’. In a denial of human rights the Aborigines Protection Board can now forcibly take the children off the reserves and ‘resocialise’ them ‘for their own good’. ‘The Board reasoned that if the Aboriginal population, described by some as a ‘wild race of half- castes’ was growing, then it would somehow have to be diminished. If the children were to be de-socialised as Aborigines and re-socialised as Whites, they would somehow have to be removed from their parent’. Dr Peter Read

1893 NSW: On Warangesda station, between 1893 and 1909, around 300 female Indigenous children are removed from their families and placed in a girls dormitory for ‘resocialisation’.

1897 QLD: Aboriginal Protection and Restriction of the Sale of Opium Act (Qld). This Act empowers the Chief Protector to remove Indigenous Australians onto and between reserves and hold Indigenous children in dormitories. From 1939 until 1971 this power is held by the Director of Native Welfare. The Director is empowered to be the legal guardian of all ‘Aboriginal’ children (as defined), whether or not their parents are living, until 1965.

1900’s

1901 COMMONWEALTH: Indigenous Australians are denied the rights of the 1901 Commonwealth Constitution. These rights are not granted until the Constitution Alteration (Aboriginals) Act [1967 Referendum]. The 1901 Commonwealth Constitution mentions Indigenous people twice: once to exclude Indigenous people from the census, and once to exclude Indigenous people from the lawmaking powers of the Commonwealth parliament.

1902 COMMONWEALTH: The Franchise Act 1902 (Cwlth) disenfranchises Indigenous Australians from voting in Commonwealth elections, unless already on a state electoral roll .... “no Aboriginal native ... shall be entitled to have his name placed on an Electoral Roll” unless there was already an entitlement to vote under a State law”.

1905 WA: Under the Aborigines Act (WA) the Chief Protector is made the legal guardian of every Indigenous person and “half-caste” child under 16.

20 | WE ARE Working as One 1908 COMMONWEALTH: Invalid and Old Age Pension Act (Cwlth) excludes Indigenous Australians from receiving pensions.

1909 COMMONWEALTH: Commonwealth Defence Act (Cwlth) excludes Indigenous Australians from the Armed Forces. Indigenous Australians have already been barred from employment by the Post Office. NSW: The Aborigines Protection Act 1909 (NSW) grants the Aborigines Protection Board full control and custody of Indigenous children including the power to apprentice Indigenous children aged between 14 and 18 years. [The first ‘Aborigines Protective’ legislation was in Victoria in 1869, Aborigines Protection Acts (Vic.) (1869, 1886), which became a model for others.

1911 SA: Aborigines Act (SA) empowers the Chief Protector to be legal guardian of every Indigenous and “half-caste” child under 21 with control over the child’s place of residence. The Chief Protector is replaced by the Aborigines Protection Board in 1939. Guardianship power is repealed in 1962. NT: Northern Territory Aboriginals Ordinance (Cwlth). The Chief Protector is made the legal guardian of every Indigenous and ‘half-caste’ child under 18. Any Indigenous person can be forced into a mission or settlement and children can be removed at will. These powers are repealed in 1957.

1912 COMMONWEALTH: The Maternity Act (Cwlth) excludes Indigenous Australians from receiving maternity allowance.

1915 NSW: In 1915 the Aborigines Protection Board is empowered to remove and apprentice Indigenous children without a court hearing. From 1915 to 1939 the NSW Aborigines Protection Board, under the Aborigines Protection Act (1915, 1918, 1936) (NSW) is entitled to forcibly remove Indigenous children from their families without parental or court consent. This 1915 amendment to the Act ‘also abolished the minimum age at which Indigenous children could be apprenticed’. Indigenous Australians’ movement between reserves is strictly controlled and families are threatened with the removal of their children if they did not comply with the Board’s orders.

1925 NSW: Australian Aborigines Progressive Association formed in NSW and demands the abolition of the policy of forced removal of Aboriginal children.

1928 NT: Coniston massacre - settlers and police admit to shooting 31 Indigenous Australians after a white dingo trapper is killed.

WE ARE Working as One | 21 1936 NSW: The Aborigines Protection Act 1936 (NSW) allows any Indigenous person to be removed by court order to a reserve and be kept there until the order is cancelled.

1937 COMMONWEALTH: First Commonwealth-State conference on ‘native welfare’ adopts assimilation as the national policy: “the destiny of the natives of Aboriginal origin, but not of the full blood, lies in their ultimate absorption ... with a view to their taking their place in the white community on an equal footing with the whites.

1938 NSW: Australian Aborigines Conference held on January 26 in Sydney marking a Day of Mourning the 150th anniversary of the NSW colony. The founders, Jack Patten, Jack Ferguson and William Cooper demand a ‘new deal for Aborigines’, for ‘justice, decency and fair play’. They have a ten-point plan for equality and access to mainstream citizenship rights: “We, representing the Aborigines of Australia, assembled in conference at the Australian Hall, Sydney, on the 26th day of January, 1938, this being the 150th Anniversary of the white man’s seizure of our country, hereby make protest against the callous treatment of our people by white man during the past 150 years, and we appeal to the Australian nation of today to make new laws for the education and care of Aborigines, and we ask for a new policy which will raise our people to full citizen status and equality within the community.” In the same year a Parliamentary Select Committee into the Aborigines Protection Board was set up and the Aborigines Protection Board was disbanded.

1939 NSW: By 1939 there were over 180 reserves in NSW. These reserves are either managed, providing some form of education and ration supply; or unmanaged, and under the control of the police with no basic services. In the same year John McEwen, the Minister for Interior, announces a New Deal for Indigenous Australians, and stated that the Commonwealth is going to, “raise their [Indigenous Australians] status so as to entitle to them by right, and by qualification to the ordinary rights of citizenship, and enable them and help them share with us the opportunities that are available in their own native land”.

1940 NSW: Under new legislation, the Aborigines Welfare Board, replaces the Aborigines Protection Board. This new legislation makes it more difficult to segregate Indigenous children from their families but in reality the practise still continues well into the 1960s.

1941 COMMONWEALTH: Right to receipt of child endowment for Indigenous Australians restored under the Child Endowment Act 1941 [Cwlth].

1942 COMMONWEALTH: Right to receipt of widows’ pension for Indigenous Australians restored under the Widows’ Pension Act 1942 [Cwlth].

22 | WE ARE Working as One NT: Evacuation of the NT missions. Indigenous children evacuated after the bombing of Darwin are transferred to Victoria, South Australia or NSW. Some never return.

1943 NSW: It is significant that whenever citizenship rights are restated in limited capacities to Indigenous Australians it is always at the loss Indigenous Australians heritage and identity. This is clearly evident in the granting of Exemption Certificates, or ‘dog tags’ in 1943, which are meant to free Indigenous Australians ‘from the relentless surveillance and control’ of the NSW Aborigines Protection Act. However the conditions of this granting of limited citizenship excludes Indigenous Australians from practicing their social customs or visiting anyone except direct family who have not been exempted. It is only after this complete separation from family, culture and language; and loss of indigenous rights; that Indigenous Australians can then possess the basic citizenship rights, of access to housing, education and health facilities, enjoyed by non-Indigenous people. Many Indigenous Australians think that the conditions of Exemption Certificates are even more discriminatory than those of the Act, so that between 1943 and 1964, of the 14,000 eligible, only 1500 choose to apply.

1944 COMMONWEALTH: Right to receipt of maternity and sickness benefit allowances for Indigenous Australians restored under the Sickness Benefits Act 1944 [Cwlth].

1948 COMMONWEALTH: The Universal Declaration of Human Rights is adopted by the UN with Australia’s support.

1949 COMMONWEALTH: The Commonwealth Electoral Act 1949 (Cwlth) allows Indigenous Australians the right to vote in federal elections only if they are enrolled in state elections or have been members of the defence force . The Convention on Genocide is ratified by Australia. It comes into force in 1951.

1951 COMMONWEALTH: At the Third Commonwealth-State Native Welfare Conference, Canberra formally adopts a policy of assimilation in regards to Indigenous Australians ... “assimilation means that, in the course of time, it is expected that all persons of ‘Aboriginal blood’ or ‘mixed blood’ in Australia will live like other white Australians do.” The conference restates the policy of assimilation adopted in 1937 with the objective that it be ..“ desirable that there should be uniformity throughout Australia in the enjoyment of the privileges of citizenship... all Aborigines and part Aborigines (attained) the same manner of living as other Australians and lived as members of a single Australian community enjoying the same responsibilities, observing the same customs and influenced by the same beliefs, hopes and loyalties as other Australians”.

1953 SA: Atomic tests carried out at Emu, and further tests at Maralinga in 1956 and 1957. Indigenous Australians describe a ‘black mist’ and report sight loss and skin rashes.

WE ARE Working as One | 23 Many die from radiation poisoning. Hundreds of families forced to leave their homelands because of severe contamination.

1957 VIC: Indigenous Australians gain the right to drink, buy and sell alcohol after changes to the Licensing Act (Vic.) and Police Offences Act (Vic.).

1958 COMMONWEALTH: The Federal Council for the Advancement of Aborigines and Torres Strait Islanders (FCAATSI) is formed leading to a ten year struggle for constitutional reform which resulted in the holding of the 1967 Referendum.

1959 COMMONWEALTH: Social Services Act (Cwlth) allows Indigenous Australians allowances, previously held by a government official, to be paid to a third party.

1960 COMMONWEALTH: Social Service benefits are paid directly to Indigenous Australians for the first time.

1961 COMMONWEALTH: Joe McGinness elected first Aboriginal president of FCAATSI.

1962 COMMONWEALTH: The Commonwealth Electoral Act 1962 (Cwlth) entitles all Indigenous Australians to enrol and vote in Commonwealth elections.

1964 NT: Northern Territory Legislative Council passes legislation removing many of the discriminatory practices against Indigenous Australians.

1965 COMMONWEALTH: July 1965 - March 1967: As a result of the Northern Territory Aboriginal Workers’ Case the Commonwealth Arbitration Commission grants equal wages to Indigenous pastoral workers. The cattle industry reacts by phasing out Indigenous labour and driving Indigenous communities progressively off their properties which are their traditional lands. Indigenous Australians were excluded from the operation of the Northern Territory Cattle Station Worker’s Award. Their rates of pay and conditions were regulated by an Ordinance. Under the award, the resulting rates of pay were well below those paid to non- Indigenous stockmen. These full-award wages flowed on to Aboriginal people employed in government settlements, forestry projects, the armed services and police force. In the same year the Commonwealth introduces a policy of integration, which ‘allows’ for the expression of Aboriginality. In NSW, in the same year, the Freedom Rides are organised by Charles Perkins, Rev. Ted Noffs and Jim Spigelman through the country areas of north-western NSW to draw public attention to the discriminatory practices of local governments and to end segregation.

24 | WE ARE Working as One 1966 NT: 26 August: The Gurindji people walk off Wave Hill and Newcastle Waters cattle stations, beginning the successful seven-year struggle to obtain title to their land. This is later seen by Indigenous Australians elsewhere as the birth of the land rights movement.

1967 COMMONWEALTH: The Constitution Alteration (Aboriginals) Act (Cwlth) referendum is passed. This Act confers the power on the Commonwealth to make special laws for Aboriginal people (though it was ten years before this happened in an effective way), and entitled Indigenous Australians to be included on the census and in electoral calculation. The 1967 Referendum did not give Indigenous Australians the vote.

1969 NSW: Aborigines Act (NSW) dissolves the Welfare Board and makes a significant change in direction of government policy. The care of Indigenous children now comes under the Child Welfare Act (NSW) as with other non-Indigenous children. An Aborigines Advisory Council is set up, made up of Indigenous representatives. The Aborigines Act also vested reserve land in the control of Minister responsible for Aboriginal Affairs who could then dispose of them to Indigenous communities.

1970 NSW: The Aboriginal Legal Service is established at Redfern. Gary Foley, Paul Coe, Mum Shirl (Shirley Smith) and Gordon Briscoe are among those involved. This event is followed several years later by the establishment of a wide range of community and state groups concerned with the education, the arts, housing and medicine - initiated and organised by Indigenous people.

1972 COMMONWEALTH: Aboriginal Tent Embassy set up outside Parliament House in Canberra to demonstrate for Indigenous rights. Labor Government of Gough Whitlam adopts self-determination as official government policy in Indigenous affairs. This is the first time in Australia’s colonial history that government policy coincides with Indigenous Australians aspirations White Australia Policy officially disbanded. In the same year, in NSW, government regulations were amended so that Indigenous students could no longer be barred from NSW state schools because of their race.

1973 COMMONWEALTH: 5 April: Official figures indicated that the Aboriginal population was 116 000 (these figures were largely inaccurate).

1974 COMMONWEALTH: Aboriginal Land Fund Act (Cwlth) enables incorporated Indigenous organisations to acquire interests in land. Federal Cabinet accepts the 1973 Woodward Commission recommendations that all Northern Territory reserves and missions should be handed over to Indigenous people.

WE ARE Working as One | 25 1975 COMMONWEALTH: The Racial Discrimination Act (Cwlth) which incorporates the 1965 International Convention on the Elimination of all Forms of Racial Discrimination into Australian domestic law is passed. The Act states that: ‘it is unlawful for a person to do any act involving a distinction, exclusion, restriction or preference based on race, colour, descent or national or ethnic origin which has the effect of nullifying or impairing the recognition, enjoyment or exercise, on an equal footing, of any human right or fundamental freedom in their political, economic, social or cultural or any other field of public life’. The Liberal Country Party Coalition officially abandons assimilation as a policy and agrees to many of the commitments of the Labor Government. In the same year at Wave Hill Station in the Northern Territory the Gurindji are handed back a lease to their land, symbolically represented by Prime Minister Gough Whitlam pouring soil into the hands Vincent Lingerie. The Gurindji land claim was finally granted in 1985. In the same year, in NSW, the Aboriginal Children’s Service, an Indigenous community-controlled service for the care and placement of Indigenous children, is established. The National Parks and Wildlife Act (NSW) states: ‘nothing prevents Aboriginals from continuing in accordance with Law, the traditional use of an area of Land or water for hunting or food gathering (otherwise than for purposes of sale) and for ceremonial and religious purposes’.

1976 COMMONWEALTH: Aboriginal Land Rights (Northern Territory) Act (Cwlth). This Act establishes Land Trusts, Land Councils, Aboriginal Land Commission in the Northern Territory and provided for the leasing of Aboriginal lands as national parks. It also provides for Indigenous people to make claims on reserve and vacant Crown lands to which traditional attachment can be proven. Sir Douglas Nicholls becomes the first Indigenous person to be appointed to a vice-regal office in Australia when he becomes the Governor of South Australia. The national census places the Indigenous population at 160 000. The increased figure may be due to larger numbers of people identifying themselves as Indigenous people as a result of the racial origins question on the census form being altered to one of self-definition.

1977 COMMONWEALTH: Anti-Discrimination Act (NSW) includes Indigenous Australians and relates particularly to discrimination in employment and housing.

1978 COMMONWEALTH: The Northern Territory Aboriginal Sacred Sites Ordinance, instituting prosecution for trespass and desecration of Aboriginal sites, is passed. The Kimberley Land Council is formed. The Northern Territory is given self-government by the Fraser Government. Ms Pat O’Shane becomes the first Aboriginal person to graduate in Law and become a barrister.

1980 NSW: Link Up (NSW) Aboriginal Corporation established. Link Up provides family tracing, reunion and support for forcibly removed Indigenous children and their families.

1981 COMMONWEALTH: Secretariat of National Aboriginal and Islander Child Care (SNAICC) established. SNAICC represents the interests on a national level of Australia’s 100 or so Indigenous community-controlled children’s services.

26 | WE ARE Working as One INTERNATIONAL: The United Nation WGIP is established as a UN International Forum to examine Standard Setting and Review of Development for Indigenous peoples.

1983 NSW: Aboriginal Land Rights Act (NSW) establishes a three-tiered system of Aboriginal land councils (state, regional and local).

1983 COMMONWEALTH: The Commonwealth Electoral Act 1984 (Cwlth) gives full entitlement to all Indigenous Australians to vote in all state and territory elections.

1988 COMMONWEALTH: Australia’s representative to the United Nations Human Rights Committee acknowledges: “public policy regarding the care of Aboriginal children, particularly during the post-war period, had been a serious mistake”. Thousands of Indigenous people and supporters march through the streets of Sydney to celebrate survival on the Bicentennial of British colonisation of Australia. NSW: Anti-Discrimination (Racial vilification) Amendment Act (NSW) is passed.

1990 COMMONWEALTH: The Aboriginal and Torres Strait Islander Commission is established.

1991 COMMONWEALTH: Royal Commission into Aboriginal Deaths in Custody presents its Report and Recommendations to the Federal Government. It finds that of the 99 deaths it investigated, 43 were of people who had been separated from their families as children. The Council for Aboriginal Reconciliation Act (Cwlth) passes through Parliament with cross-party support.

1992 COMMONWEALTH: The High Court of Australia rules in the Mabo case that native title exists over particular kinds of land - unalienated Crown land, national parks and reserves - and overturns the doctrine of terra nullius recognising that Indigenous peoples are the original occupants of this land and possessed a complex system of land tenure that has always existed in this country. This case of Mabo and Others v the State of Queensland is not legislation but High Court interpreting what the law is. Prime Minister Keating’s Redfern Park speech at the launch of the International Year of the World’s Indigenous People acknowledges past wrongs.

1993 COMMONWEALTH: The Native Title Act (Cwlth) is passed in Federal parliament and establishes the principles and processes to be used for establishing Native Title.

1994 COMMONWEALTH: Going Home Conference, Darwin, brings together over 600 Indigenous Australians removed as children to discuss common goals of access to archives, compensation, rights to land and social justice. Indigenous Land Fund established by Federal government for Indigenous people to buy land, part of government’s response to Mabo decision.

WE ARE Working as One | 27 1995 COMMONWEALTH: National inquiry into the separation of Aboriginal and Torres Strait Islander children from their families established in May. Bringing Them Home Report launched in June of this year. The Council for Aboriginal Reconciliation, ATSIC and the Aboriginal and Torres Strait Islander Social Justice Commissioner present reports to the Federal Government on how social justice for Indigenous Australians can be achieved. The Indigenous Land Corporation commenced operations as a national land acquisition and management program for Indigenous Australians using monies provided by the Land Fund.

1996 COMMONWEALTH: Federal Parliamentary statement on racial tolerance: “this house reaffirms its commitment to the process of reconciliation with Aboriginal and Torres Strait Islander people, in the context of redressing their profound social and economic disadvantage”. The Cape York Heads of Agreement is brokered between Aboriginal interest groups, the Cattlemen’s Union and the Australian Conservation Association (not recognised by Qld National Party government).

28 | WE ARE Working as One Bibliography Online and other resources

Walking Together a toolkit for Working with Aboriginal Communities, Published by the Central Coast Neighbourhood and Community Centre’s Forum Department of Family and Community Services http://www.community.nsw.gov.au/docswr/_assets/main/documents/working_with_Aboriginal.pdf Aboriginal Education Consultative Group https://www.connectingup.org/organisation/nsw-Aboriginal-education-consultative-group-inc Department of Education and Communities https://www.det.nsw.edu.au/media/downloads/dethome/yr2005/welcomecountry.pdf NSW Teachers Federation http://www.teachingheritage.nsw.edu.au/section03/timeindig.php Aboriginal Affairs http://Aboriginalaffairs.nsw.gov.au/wp-content/uploads/2013/07/LDM-Fact-Sheet1.pdf Timeline http://www.creativespirits.info/Aboriginalculture/history/Aboriginal-history-timeline-1770-1899 Wikipedia http://en.wikipedia.org/wiki/Reflective_practice Human Rights and Equal Opportunity Commission, https://www.humanrights.gov.au/ Department of Human Services Victorian Government (1997).http://www.dhs.vic.gov.au/__data/assets/pdf_file/0009/580788/building-better- partnerships-Aboriginal-communication-guide-2006. Pdf www.dhs.vic.gov.au Australian Government Department of Social Services www.dss.gov.au/sites/default/files/.../05.../ toolkit_service_providers Moving forward together Canada http://movingforwardtogether.ca/ Secretariat of National Aboriginal Child Care Opening Doors through Partnerships http://www.snaicc.org.au/_uploads/rsfil/02804.pdf Australian Institute of Family Studies http://www.aifs.gov.au/cafca/pubs/sheets/ps/ps6.html Van der Kolk, B. (2007). Developmental impact of childhood trauma. In L. Kirmayer, R. Lemelson, & M. Barad (Eds.), Understanding trauma: Integrating biological, clinical and cultural perspectives (p. 224). Cambridge: Cambridge University Press). Atkinson 2002;.(“Retrieved from” http://www.aihw.gov.au/uploadedFiles/ClosingTheGap/Content/Publications/2013/ctg-rs21.pdf www.aihw.gov.au/copyright/

WE ARE Working as One | 29

It is with great pleasure that Western Sydney Community Forum (WSCF) releases Working as One - a reflective practice guide for working with Aboriginal staff written by Shirley Blacklaws.

Working as One is the result of three years of thinking about how we best support Western Sydney Aboriginal organisations and in particular how we support Aboriginal workers in non- Community Forum Aboriginal managed organisations to do the work they do best. ABN 15 171 624 226 level 4, 146 Marsden St Shirley Blacklaws thought long and hard about this in her three years at WSCF as the Parramatta NSW 2150 Aboriginal Organisation Capacity Building project worker 2011 – 2014, supporting many PO Box 208 Parramatta NSW 2124 agencies, workers and Managers in this process.

t 02 9687 9669 She also worked internally within WSCF to shift us to an organisation. Robust f 02 9687 8665 discussions built deep knowledge and trust within WSCF and are an essential part of the e [email protected] process of building understanding for this work together. One process we explored, w www.wscf.org.au designed by Shirley, we called ‘Moving from impossible to possible’ a series of questions we each pondered personally, wrote about and discussed. I encourage you to use this powerful tool also.

AWARENESS: Am I aware of culturally appropriate and inappropriate actions and attitudes? Does my behaviour or attitudes reflect a prejudice, bias or stereotypical mind-set? SKILL: Do I have the skill to develop and assess my level of cultural competence? What practical experience do I have? KNOWLEDGE: Do I have knowledge of cultural practices, protocols, beliefs, etc? Have I undertaken any cultural development programs? ENCOUNTERS: Do I interact with Aboriginal and Torres Strait Islander persons? Have I worked alongside Aboriginal and Torres Strait Islander persons? Have I consulted with Aboriginal and Torres Strait Islander persons? DESIRE: Do I really want to become culturally competent? What is my motivation?

So often, as non-Aboriginal organisations we become overly complex in our approach. We are one is a tool that shifts this to an experimental learning approach, to believing each od us have the tools to look outside the square for creative solutions that have us all working together for better outcomes.

Shirley work gave WSCF and the sector some deep thinking in changing our practice. Her passion, spirited willingness to share knowledge and also frustrations, her honesty changed our ways of working. We profoundly appreciate all that she bought to WSCF and to the project and are very thankful that we have this report as a long term contribution to making the work we do ‘together as one’ for years to come.

Sincerely,

Mary Waterford, Executive Officer, Western Sydney Community Forum March 3rd 2015