Making Two Worlds Work

Building the capacity of the health and community sector to work effectively and respectfully with our Aboriginal community

Victorian Public Healthcare Awards - Gold Winner - Reducing Inequalities Award 2009

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The aim of this Information Guide is to bring together information from a variety of sources into one guide which will make it easier for health workers to find answers to questions they may have about Aboriginal health, history and protocols. Information contained in each section has been referenced to its original source. These references can be found at the end of the guide and should be acknowledged where appropriate. Also included are contact details for local Aboriginal and non-Aboriginal organisations and services that offer support and services to Aboriginal people and communities. You will also find written information to accompany the DVD; a description of the six canvases painted for the Making Two Worlds Work project; and a display of artwork elements developed from the paintings available on the accompanying CD.

Table of contents

About Making Two Worlds Work ...... 1 About Making Two Worlds Work...... 1 Frequently asked questions...... 3 Frequently asked questions...... 4 Local organisations and services...... Local organisations and services...... 17 Translation of the Wirajuri Welcome song "Gwambanna" ...... Translation of the Wirajuri Welcome song “Gwambanna”...... 19 The importance of art in Aboriginal communities ...... The importance of art in Aboriginal communities...... 20 A description of the six canvases ...... ArtworkA description elements of the developed six canvases from...... the paintings...... 21 ArtworkFeedback elements Form...... developed from the paintings...... 23 Feedback Form...... 28

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About Making Two Worlds Work About1. Identifying Making guidingTwo Worlds values Work and principles This project is an initiative of Mungabareena Aboriginal Corporation and Women’s Health Goulburn North East - organisations based in northeast Victoria. It is supported by the Upper Hume Primary Care Partnership and Wodonga Regional Health Service.

How it came about The original idea for the project came from workers attending cultural training at Mungabareena Aboriginal Corporation during 2005. They expressed a desire to have: • Locally produced Aboriginal artwork and images they could display in their agencies • Accessible information about local Aboriginal history and culture, protocols, key organisations and contacts • Resources to support their work with Aboriginal clients, families and community.

The way we work We used art as a way to involve our Aboriginal community and acknowledge the essential role that storytelling, art and symbols play as culturally appropriate communication mechanisms. As a result we have six impressive paintings depicting aspects of health and wellbeing that form the foundation visual imagery for the resource kit.

We planned ways to ensure that the Aboriginal community was involved in all aspects of decision-making along the way. This included a number of ‘community conversations’ about health and wellbeing to inform the project and to provide feedback.

The local Health Portfolio Network meetings, held monthly and attended by workers from Aboriginal organisations and generalist services, acted as a reference group. This meant that a diverse and fluid range of workers also contributed to the evolution of the resources.

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What we have developed The resource kit contains: • Suite of six colour posters, developed from the original paintings • ‘Working with Aboriginal clients and community’ audit tool for agency planning and review • Checklist for working with Aboriginal clients • Health Promotion Framework with an ‘Aboriginal lens’ • CD of over 100 graphic images based on the six paintings for agencies to use when designing written or visual information for Aboriginal clients and community • DVD that 1. explains ‘Indigenous Welcomes and Acknowledging Country’, and 2. describes the importance of art for Aboriginal communities • Signage for services to welcome Aboriginal and Torres Strait Islander people to their agency • Information guide that includes local knowledge about culture and history, frequently asked questions, key Aboriginal organisations and contacts.

We developed the resources to ensure local ownership and relevance, however much of the material will be useful for other localities, or easily adapted. We encourage the broad use and adaptation of the resources, however please acknowledge the Making Two Worlds Work project as the original source.

What’s next? The six paintings depicting aspects of health and well being will be hanging in the reception areas of local health and community agencies in northeast Victoria to welcome Aboriginal clients and families.

We feel confident that by building genuine ownership of the project in the broader health and community sector that services will enthusiastically utilize the resources we have developed together. In turn, there should be a significant increase in the visibility of symbols of welcome, and the use of the local artwork and images for designing written or visual information.

We will also continue to encourage agencies to organise cultural awareness and equity training and prioritise relationship building and partnerships with local Aboriginal organisations.

We will evaluate the use of this resource by local agencies and identify what’s changed for Aboriginal clients and community, and what’s changed from the perspective of the health and community sector. We welcome and encourage your feedback as you use the resources. You can either use the feedback form provided in this guide or email [email protected]

The next stage of the project is to build on these resources by supporting the development of a local Aboriginal Impact Guide for policy development and review. The Upper Hume Primary Care Partnership members will work in a team to develop,develop trialtrial andand implementimplement this.this.

Who we would like to thank We estimate that well over 120 individuals workers and agencies – Aboriginal and non-Aboriginal – have been involved in the development of the artwork andCreated resources. on 30/06/2008 We 10:35:00 thank AM you all for your4 valuable contributions.

We would particularly like to thank our many artists who painted the six canvases and Mungabareena community members who contributed to the ‘community conversations’ that shaped this project: Cassie Denniss, Leeanne Darcy, Chyanna Weaver, Justine, Fred 2Richards (Elder), Trish Stell, Scott Coates, Kim Jenkins, Kahlia McKnight, Nancy O’Dwyer, Nancee Butler, Judy Hunt, Karin McMillan, Maureen Coates, June Coates, Pam Griffin (Elder), Jenna Denniss, 308570 artwork.indd 2 Barb Kelly, Judy Cue, Carmen Denniss, staff at Mungabareena, mums and kids 21/02/17 12:17 PM participating in a parenting course.

Pastor Darren Wighton for demonstrating and explaining ‘Indigenous Welcomes and Acknowledging Country’ on DVD and Karin McMillan for creating the painting that she then used to explain the importance of art in Aboriginal communities on DVD.

The workers who attended the Mungabareena Health Portfolio meetings and contributed their ideas since 2006, workers attending cultural training since 2005, and Aboriginal health workers in our region attending the VACCHO (Victorian Aboriginal Community Controlled Health Organisation) Health Promotion short course in 2007.

Alana Hulme for resource development and editing, and Judy Cue, Liz Heta, Dee Basinski, Tarli O’Connell and Louise Scheidl, for reviewing the resources and providing feedback.

Upper Hume Primary Care Partnership who contributed funding for the project and particularly Judith Moore for her encouragement and support.

The three workers facilitating this project were:

Kim Jenkins, Karin McMillan, Kylie Stephens, Health Worker, Spiritual and Wellbeing Aboriginal Health Promotion Worker– Mungabareena Aboriginal Liaison Officer, Education & Training, Corporation Wodonga Regional Health Women’s Health Goulburn North 21 Hovell St Wodonga Service East ph. 02 60247599 Vermont St, Wodonga PO Box 853, Wangaratta. [email protected] ph. 0418259035 Ph. 03 57223009 [email protected] [email protected]

The resources are available to download on the following websites: www.whealth.com.au or www.upperhumepcp.com.au Making Two Worlds Work is one component of the broader work of ‘Project:Equity’- a workforce development approach to recognising and responding to inequity and exclusion in our region, coordinated by Women’s Health Goulburn North East. Contact WHGNE Ph. 03 57223009 or [email protected] for further information. July 2008

Frequently Asked Questions (FAQs)

Created on 30/06/2008 10:35:00 AM 5 We would particularly like to thank our many artists who painted the six canvases and Mungabareena community members who contributed to the ‘community conversations’ that shaped this project: Cassie Denniss, Leeanne Darcy, Chyanna Weaver, Justine, Fred Richards (Elder), Trish Stell, Scott Coates, Kim Jenkins, Kahlia McKnight, Nancy O’Dwyer, Nancee Butler, Judy Hunt, Karin McMillan, Maureen Coates, June Coates, Pam Griffin (Elder), Jenna Denniss, Barb Kelly, Judy Cue, Carmen Denniss, staff at Mungabareena, mums and kids participating in a parenting course.

Alana Hulme for resource development and editing, and Judy Cue, Liz Heta, Dee Basinski, Tarli O’Connell and Louise Scheidl, for reviewing the resources and providing feedback.

Upper Hume Primary Care Partnership who contributed funding for the project and particularly Judith Moore for her encouragement and support.

The three workers facilitating this project were:

Kim Jenkins Karin McMillan Kylie Stephens Health Worker, Spiritual and Wellbeing Aboriginal Health Promotion Worker– Mungabareena Aboriginal Liaison Officer, Education & Training, Corporation Wodonga Regional Health Women’s Health Goulburn 21 Hovell St Wodonga Service North East ph. 02 60247599 Vermont St, Wodonga PO Box 853, Wangaratta [email protected] ph. 0418259035 Ph. 03 57223009 [email protected] [email protected]

The resources are available to download on the following websites: www.whealth.com.au or www.upperhumepcp.com.au

Making Two Worlds Work is one component of the broader work of ‘Project:Equity’ - a workforce development approach to recognising and responding to inequity and exclusion in our region, coordinated by Women’s Health Goulburn North East. Contact WHGNE Ph. 03 5722 3009 or www.whealth.com.au for further information.

July 2008

Making Two Worlds Work was reviewed and updated in 2016. An advisory group was establshed to over see the review and update. The Advisory group members were Karin McMillan (Albury Wodonga Mental Health Service), Kylie Stephens (Centre for Excellence in Rural Sexual Health), Caine Raudino (Mungabareena Aboriginal Corporation), Jenny Donnelly (Upper Hume Primary Care Partnership), Anne Shaw (Women’s Health Goulburn North East) and Susie Reid (Women’s Health Goulburn North East). Judith Ahmat (Boutique Consultant) facilitated and revised Making Two World Work resource kit 2016.

We would like to thank the organisations who contributed to the examples of practice. They were Centre for Excellence in Rural Sexual Health, Murray Arts, Albury Wodonga Health, Mungabareena Aboriginal Corporation, Gateway Health, Albury Wodonga Aboriginal Health Service.

December 2016

308570 artwork.indd 3 21/02/17 12:17 PM Frequently Asked Questions (FAQs) 1. Identifying guiding values and principles

Contents:

1. Aboriginal peoples: a north east Victorian perspective This section provides information on the Aboriginal peoples of north east Victoria. • What is the local history of Aboriginal people in north east Victoria and surrounding area?

2. Communicating effectively This section provides information that will assist in informed and respectful communication with Aboriginal communities. • How is Aboriginality determined? • Who are the ‘Stolen Generations’? • What is the correct and respectful language to use when communicating with Aboriginal peoples? • What are the inappropriate or outdated terms that must be avoided at all times because they are offensive?

3. Key dates This section provides information about important Aboriginal and Torres Strait Islander historical and current events. • What are some of the key historical events for Aboriginal peoples and communities? • What key dates are significant to Aboriginal peoples and communities? • Where can I get more information about what is happening for each of these dates?

4. Aboriginal health promotion This section provides information about Aboriginal health promotion. • What is Aboriginal health promotion?

5. Protocols and procedures This section provides information about protocols and procedures related to Aboriginal services, organisations and communities. • How do I go about working in partnership with an Aboriginal community? • What is the meaning of the design of the Aboriginal flag? • What is the meaning of the design of the Torres Strait Island flag? • In what order should flags be flown? • Do I have to get permission if I want to reproduce the image of the Aboriginal or Torres Strait Island flag? • Who are Aboriginal Elders? • How do I acknowledge Aboriginal Elders and when do I do this? • Who are ‘Traditional Owners’? When do I acknowledge them? • What is a ‘Welcome to Country’ and when should I include it in a function?

• What is an Acknowledgment of Country? • What is a smoking ceremony and when would one be held? • How can I find out if something is men’s or women’s business? • When should I offer to pay for services provided by an Aboriginal person, people, or community?

6. Producing appropriate information This section provides information about how to ensure materials used are respectful and appropriately acknowledged. • I am developing some materials for an Aboriginal community. How do I make sure that what I produce is culturally appropriate? • How do I obtain permission to use Aboriginal written, verbal or artistic materials? • Should I use material that names or shows images of deceased Aboriginal people?

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308570 artwork.indd 4 21/02/17 12:17 PM 1.1. Aboriginal Aboriginal People: People: a north a northeast Victorian east Victorian perspective perspective 1. Identifying guiding values and principles What is the history of Aboriginal people in north east Victoria and surrounding area?

The original inhabitants and traditional owners of the Murray River area near Albury and Wodonga are the Wiradjuri, Waveroo and Dhudhuroa people. Albury was a resettlement area in the 1970’s and many Aboriginal people moved to the area at this time, particularly from western NSW.

We are quite a transient population with many new faces around at the moment. There are currently around 4,500-5,0002,500-3,000 Aboriginal people in our community living on both sides of the Murray River.

Aboriginality is in the heart. In our community there are as many fair skinned Aboriginal people as there are dark skinned people. In some respects, we are quite invisible as a community. The Murray River is considered the giver of life, not a divider of communities, but it can be challenging to collect accurate data about health needs and service usage as the organisations used by community members are located in both NSW and Victoria.

A list of health organisations and services follows the frequently asked questions in this guide.

2.2. Communicating Communicating effectively effectively 1. Identifying guiding values and principles How is Aboriginality determined? An Aboriginal person is a person who: • •Is a A member person of of Aboriginal an Aboriginal or Torr racees Straitof Australia; Islander descent; • •Identifies who identifies as an Aboriginal as an Aboriginal person; andor Torr es Strait Islanders; and • •Is accepted is accepted by asthe such Aboriginal by the community asin whichan Aboriginal he [or she] person lives.i. http://www.alrc.gov.au/publications Remember that you cannot tell an Aboriginal person by skin colour and it is offensive to refer to the colour of someone’s skin as an indication of their cultural heritage.

Who are the ‘Stolen Generations’? Under the Government’s protection and assimilation policies, protection boards throughout Australia oversaw the removal of thousands of Aboriginal children (known as the ‘Stolen Generations’) from their parents. The personal and communal desolation resulting from the removal of Aboriginal children from their families was recognised at the 1996 hearings of the National Inquiry into the Separation of Aboriginal and Torres Strait Islander children from their Families, which gave rise to the Bringing Them Home report in 1997.ii

In 2008 the Prime Minister of Australia Kevin Rudd apologised to all Aboriginal people who had experienced being removed from their parents and families as a result of past government policies.

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Clarifying terminology What is the correct and respectful language to use when communicating with Aboriginal people?  Although it is grammatically correct, the term ‘Aborigines’ has negative connotations for some Aboriginal people.  ‘Aboriginal person’ or ‘Aboriginal people’ can be used as an alternative.

 The term ‘Aboriginal’ is not generally inclusive of Torres Strait Islander people.  Reference to both Aboriginal and Torres Strait Island people should be made where necessary.

 It is offensive when literature for distribution within the Aboriginal community refers to Aboriginal people or communities with a lower case ‘a’.  Always capitalise the ‘A’ in ‘Aboriginal’ as you would other proper nouns and names such as ‘Australian’ or ‘Minister’.

 Do not use ‘Aboriginal’ as a noun (e.g. the government’s new strategy will support increased business with Aboriginals).  The term ‘Aboriginal’ should only be used as an adjective (e.g. the government’s new strategy will support increased business with Aboriginal people).

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

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

Indigenous people or peoples Because ‘Indigenous’ is not specific, some Aboriginal people feel the term diminishes their Aboriginality. It is recommended by the Victorian Government Department of HumanHealth and Services Human to their Services staff tothat their preference staff that ispreference given to the is termsgiven ‘Aboriginal’to the terms and‘Aboriginal’ ‘Aboriginal and and ‘Aboriginal Torres Strait and Islander’. Torres Strait Islander’.

Torres Strait Islander or Torres Strait Islander person A Torres Strait Islander or Torres Strait Islander person is a person or descendant form the Torres Strait Islands, which are located to the north of mainland Australia.

The term ‘Torres Strait Islander’ refers to people of Torres Strait Islander origin, whether or not they are also of Aboriginal originiii.

Tribe, Clan and Mob

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308570 artwork.indd 6 21/02/17 12:17 PM Clarifying terminology What is the correct and respectful language to use when communicating with Aboriginal people?  Although it is grammatically correct, the term ‘Aborigines’ has negative connotations for some Aboriginal people.  ‘Aboriginal person’ or ‘Aboriginal people’ can be used as an alternative.

 The term ‘Aboriginal’ is not generally inclusive of Torres Strait Islander people.  Reference to both Aboriginal and Torres Strait Island people should be made where necessary.

Indigenous people or peoples Because ‘Indigenous’ is not specific, some Aboriginal people feel the term diminishes their Aboriginality. It is recommended by the Victorian Government Department of Human Services to their staff that preference is given to the terms ‘Aboriginal’ and ‘Aboriginal and Torres Strait Islander’.

The term ‘Torres Strait Islander’ refers to people of Torres Strait Islander origin, whether or not they are also of Aboriginal originiii.

Tribe, Clan and Mob These are all terms referring to a culturally distinct group of Aboriginal people associated with a particular culturally defined area of land or country. A number of these ‘tribes’ or ‘clans’ comprise a larger grouping of Aboriginal Created on 30/06/2008 10:35:00 AM 8 people that would identify as a Nation (for definition of ‘Nation’ see section on Acknowledgment of Country).

‘Mob’ is a term that is increasingly being used by Aboriginal communities as a generic termiv.

Goori/Koori/Murri/Nunga Goori – is usually used by Aboriginal people in northern NSW coastal regions Koori – is usually used by Aboriginal people in parts of NSW and Victoria Murri – is usually used by Aboriginal people in north-west NSW and Queensland Nunga – is usually used by Aboriginal people in South Australia. Always check with the local Aboriginal community about using this type of terminology.v

What are the inappropriate or outdated terms that must be avoided at all times because they are offensive? The following terminology must be avoided at all times: ATSI Full-blood Those people Native Part-Aboriginal Those folk Mixed blood 25%, 50% Aboriginal You peoplevi Half-case Them Quarter-caste Them people

3. Historical information and key dates

What are some of the key historical events for Aboriginal people and communities?

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308570 artwork.indd 7 21/02/17 12:17 PM 3. Historical information and key dates 1. Identifying guiding values and principles What are some of the key historical events for Aboriginal people and communities?

1967 Constitutional The Commonwealth Government acquired amendment power to legislate for Aboriginal Australians and referendum allowed for their inclusion in the census. 1971 The Aboriginal flag Designed by Harold Joseph Thomas, A Luritja man first flown from Central Australia, the Aboriginal flag was first flown in Adelaide on National Aborigines Day, 12 July. 1972 Self-determination The Department of Aboriginal Affairs was introduced into established, and the Whitlam Government government policy introduced the policy of self-determination. 1975 Racial Discrimination On 11 June the Commonwealth Racial Act Discrimination Act came into effect. 1985 Uluru handed back Uluru (formerly known as Ayers Rock) was handed back to the traditional owners. 1989 Aboriginal and Torres The Aboriginal and Torres Strait Islander Strait Islander Commission was established by the Aboriginal Commission Act and Torres Strait Islander Commission Act 1989 and began operations on 5 March 1990. 1992 Native title (Mabo) In 1992, the High Court decision on Native title (Mabo) overturned the concept of ‘terra nullius’ (that land belonged to no one at the time of European invasion) and established that Native title can exist over particular kinds of land. This led to the establishment of the Native Title Act 1993. 1992 Torres Strait Islander Bernard Namok of Thursday Island designed the Flag Torres Strait Islander flag. 1997 Bringing Them Home The Report of the National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from their Families, Bringing Them Home, was released. In 1999, the Federal Government issued a statement of sincere regret over the forced removal of Aboriginal children from their families. 1998 26 May, National The first National Sorry Day was held one year Sorry Day after the tabling of the Bringing Them Home report which recommended that a National Sorry Day be declared. 2005 Abolition of the On 16 March Parliament passed the ATSIC Aboriginal and Torres Amendment Bill, repealing provisions of the Strait Islander Aboriginal and Torres Strait Islander Act 1989 Commission (Commonwealth) and thereby abolishing the Aboriginal and Torres Strait Islander Commission and its structures from 30 June 2005. vii

308570 artwork.indd 8 21/02/17 12:17 PM Created on 30/06/2008 10:35:00 AM 10 1967 Constitutional The Commonwealth Government acquired amendment power to legislate for Aboriginal Australians and referendum allowed for their inclusion in the census. 1971 The Aboriginal flag Designed by Harold Joseph Thomas, A Luritja man first flown from Central Australia, the Aboriginal flag was first flown in Adelaide on National Aborigines Day, 12 July. 1972 Self-determination The Department of Aboriginal Affairs was introduced into established, and the Whitlam Government government policy introduced the policy of self-determination. 1975 Racial Discrimination On 11 June the Commonwealth Racial Act Discrimination Act came into effect. 1985 Uluru handed back Uluru (formerly known as Ayers Rock) was handed back to the traditional owners. 1989 Aboriginal and Torres The Aboriginal and Torres Strait Islander Strait Islander Commission was established by the Aboriginal Commission Act and Torres Strait Islander Commission Act 1989 and began operations on 5 March 1990. 1992 Native title (Mabo) In 1992, the High Court decision on Native title (Mabo) overturned the concept of ‘terra nullius’ (that land belonged to no one at the time of European invasion) and established that Native title can exist over particular kinds of land. This led to the establishment of the Native Title Act 1993. 1992 Torres Strait Islander Bernard Namok of Thursday Island designed the Flag Torres Strait Islander flag. 1997 Bringing Them Home The Report of the National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from their Families, Bringing Them Home, was released. In 1999, the Federal Government issued a statement of sincere regret over the forced removal of Aboriginal children from their families. 1998 26 May, National The first National Sorry Day was held one year Sorry Day after the tabling of the Bringing Them Home report which recommended that a National Sorry Day be declared. 2005 Abolition of the On 16 March Parliament passed the ATSIC Aboriginal and Torres Amendment Bill, repealing provisions of the Strait Islander Aboriginal and Torres Strait Islander Act 1989 Commission (Commonwealth) and thereby abolishing the Aboriginal and Torres Strait Islander Commission and its structures from 30 June 2005. vii

What key dates are significant to Aboriginal people and communities? Date Significance 26 January Aboriginal Australians choose to mark Australia Day as a day Survival Day to highlight the invasion of Australia by Europeans and to acknowledge the survival of their cultural heritage. 1326 FebruaryMay – 3 June This week begins with National Sorry Day on 26 May and ends NationalCreatedNational on 30/06/2008 Apology 10:35:00 with AM Mabo Day on10 3 June. toReconciliation Australia’s First acknowledge the survival of their cultural heritage. PeoplesWeek26 May – 3 June acknowledgeThis week begins the with survival National of their Sorry cultural Day on heritage. 26 May and ends National with Mabo Day on 3 June. 26 May – 3 June This dayweek marks begins the with anniversary National ofSorry the Day 1997 on tabling 26 May of andthe ends Reconciliation National Sorry Humanwith Mabo Rights Day and on Equal3 June. Opportunity Commission National Week DayReconciliation Inquiry into the Separation of Aboriginal and Torres Strait Week26 May IslanderThis day Childrenmarks the fr omanniversary their Families, of the Bringing 1997 tabling Them of Home the National Sorry Human Rights and Equal Opportunity Commission National 26 May (AprilThis day 1997) marks the anniversary of the 1997 tabling of the Day Inquiry into the Separation of Aboriginal and Torres Strait 3National June Sorry ThisHuman day Rightscommemorates and Equal theOpportunity anniversary Commission of the 1992 National High Islander Children from their Families, Bringing Them Home MaboDay Day CourtInquiry decision into the inSeparation the case broughtof Aboriginal by Eddie and MaboTorres Straitand (April 1997) others,Islander which Children recognised from their the Families, existence Bringing in Australia Them Homeof Native 3 June (ApriltitleThis dayrights. 1997) commemorates the anniversary of the 1992 High Mabo Day Court decision in the case brought by Eddie Mabo and Fir3 Junest full week of TheThis dayfirst Sunday commemorates of July sees the the anniversary beginning of of the a week 1992 High others, which recognised the existence in Australia of Native JulyMabo Day dedicatedCourt decision to Aboriginal in the case and brought Torres byStrait Eddie Island Mabo people and to title rights. NAIDOC Week celebrateothers, which NAIDOC recognised (National the Aboriginalexistence in and Australia Torres ofStrait Native First full week of IslandertitleThe firstrights. SundayDay Observance of July sees Committee) the beginning Week. of a It weekis a July dedicated to Aboriginal and Torres Strait Island people to First full week of celebThe firstration Sunday for Aboriginalof July sees and the Torres beginning Strait ofIsland a week people of NAIDOC Week celebrate NAIDOC (National Aboriginal and Torres Strait July theirdedicated survival. to It Aboriginal is also a time and for Torres all Australians Strait Island to people celebrate to Islander Day Observance Committee) Week. It is a NAIDOC Week thecelebrate unique NAIDOC contribution (National of Aboriginal Aboriginal and and Torres Torres Strait Strait Islander celebration for Aboriginal and Torres Strait Island people of traditionsIslander Day and Observance cultures and Committee) to bring issues Week. of concern It is a to the their survival. It is also a time for all Australians to celebrate attencelebrationtion of forgovernments Aboriginal and theTorres broader Strait Island community. people of the unique contribution of Aboriginal and Torres Strait Islander August Thistheir day survival. was firstIt is observedalso a time in for 1988 all andAustralians each year to celebrate it has a traditions and viiicultures and to bring issues of concern to the National specialthe unique theme contri. bution of Aboriginal and Torres Strait Islander attention of governments and the broader community. Aboriginal and traditions and cultures and to bring issues of concern to the IslanderAugust attentionThis day was of governments first observed and in 1988 the andbroader each community. year it has a National special themeviii. Children’sAugust4 August Day This day was first observed in 1988 and each year it has a Aboriginal and NovemberNational Nganspecial Girra theme meansviii. ‘gathering’ and this local event celebrates Islander NganAboriginal Girra and the heritage of Mungabareena reserve on the banks of the Children’s Day FestivalIslander Murray River as a meeting place. Children’sNovember Day Ngan Girra means ‘gathering’ and this local event celebrates Ngan Girra the heritage of Mungabareena reserve on the banks of the WhereNovember can I get moreNgan information Girra means about ‘gathering’ what is happening and this localfor each event of celebratesthese Festival Murray River as a meeting place. dates?Ngan Girra the heritage of Mungabareena reserve on the banks of the InformationFestival can be obtainedMurray River by: as a meeting place. Where can I get more information about what is happening for each of these • Contacting your local Aboriginal organisation dates? Where• Viewingcan I get advertising more information in Aboriginal about publications, what is happening such as for the each Koori of Mail these Information can be obtained by: dates?and the National Indigenous Times • Contacting your local Aboriginal organisation ix Information• Visiting can web be sites, obtained such asby: the ABC’s Message Stick • Viewing advertising in Aboriginal publications, such as the Koori Mail • Contacting your local Aboriginal organisation and the National Indigenous Times • Viewing advertising in Aboriginal publications, such as the Koori Mail • Visiting web sites, such as the ABC’s Message Stickix andVisiting the web National sites, IndigenousIndigenous TimesInfonet and Reconciliation Australia

• Visiting web sites, such as the ABC’s Message Stickix

4. Aboriginal health promotion

What is Aboriginal health promotion? 4. Aboriginal health promotion 4. Aboriginal health promotion What is Aboriginal health promotion?

CreatedWhat ison Aboriginal30/06/2008 10:35:00 health AM promotion? 119

308570 artwork.indd 9 Created on 30/06/2008 10:35:00 AM 11 21/02/17 12:17 PM Created on 30/06/2008 10:35:00 AM 11 4. Aboriginal health promotion 1. Identifying guiding values and principles

Health promotion for AboriginalIndigenous people people needs needs to to take take into into account account culture, culture,diversity diversitywithin the within population, the population, socioeconomic socioeconomic circumstances, circumstances, numerous numerouslanguages languages and dialects, and geographic dialects, geographic location and, location importantly, and, importantly, the theconsequences consequences of colonisation of colonisation (which (which have have impacted impacted on the on thesocial, social, economic, and physical living conditions of AboriginalIndigenous people). people).

Health is viewed holistically in the Indigenous population, and is inclusive of the physical, social, emotional and cultural wellbeing of individuals and communities. Relationships within the community (particularly those with elders), and spiritual connections to the land and ancestors need to be considered in the interpretation of health issues.

Specific health issues and their contributing factors need to be assessed in the context of Indigenous people’s lives and the disproportionate burden of disadvantage they bear compared with the non-Indigenous populationx. Please refer to using a Health Promotion Framework with Aboriginal lens, available as part of the Making Two Worlds Work Project, for further information.

5.5. Protocols Protocols and procedures and procedures 1. Identifying guiding values and principles Working in partnership How do I go about working in partnership with an Aboriginal community? The Making Two Worlds project has produced three resources to support effective partnerships: • A Working with Aboriginal clients and community audit tool for agency planning and review • A checklist poster for working with Aboriginal clients • Health Promotion framework with an ‘Aboriginal lens’

TheseThese are available in this resource kit or accessed online at www.whealth.com.au oror www.mungabareena.comwww.upperhumepcp.com.au

Relationship building is essential before starting work on a project or program that has a direct impact on Aboriginal communities. Aboriginal people have a strong sense of owning their history and knowledge and being in control of their future. This ownership has often been ignored in the past.

AboriginalIndigenous & flags Torres Strait Islander Flags What is the meaning of the design of the Aboriginal flag? The black top half of the flag symbolises Aboriginal people. The bottom red half represents the earth, and the yellow circle in the centre represents the

sun. Mr Harold Thomas, an Aboriginal Elder, holds the copyright for the flag.

(INSERT PICTURE OF FLAG)

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Health promotion for Indigenous people needs to take into account culture, diversity within the population, socioeconomic circumstances, numerous languages and dialects, geographic location and, importantly, the consequences of colonisation (which have impacted on the social, economic, and physical living conditions of Indigenous people).

5. Protocols and procedures

Working in partnership How do I go about working in partnership with an Aboriginal community? The Making Two Worlds project has produced three resources to support effective partnerships: • A Working with Aboriginal clients and community audit tool for agency planning and review • A checklist poster for working with Aboriginal clients • Health Promotion framework with an ‘Aboriginal lens’

These are available in this resource kit or accessed online at www.whealth.com.au or www.upperhumepcp.com.au

Indigenous flags What is the meaning of the design of the Aboriginal flag? The black top half of the flag symbolises Aboriginal people. The bottom red half represents the earth, and the yellow circle in the centre represents the sun. Mr Harold Thomas, an Aboriginal Elder, holds the copyright for the flag.

(INSERT PICTURE OF FLAG)

What is the meaning of the design of the Torres Strait Island flag? The flag has three horizontal panels. The top and bottom are green and the middle one is blue. The panels are divided by thin black lines. The green represents the land, the blue represents the sea, and the black represents the Torres Strait Islander people. In the centre is a white dari (dancer’s head dress),Created on which 30/06/2008 is a 10:35:00 symbol AM of the Torres Strait12 Islander people. Underneath the represents the land, the blue represents the sea, and the black represents the dari is a white five-pointed star. This represents the island groups in the Torres Torres Strait Islander people. In the centre is a white dari (dancer’s head Strait and the white represents peace. Mr Bernard Namok of Thursday Island dress), which is a symbol of the Torres Strait Islander people. Underneath the created this flag. dari is a white five-pointed star. This represents the island groups in the Torres

Strait and the white represents peace. Mr Bernard Namok of Thursday Island

created this flag.

(INSERT PICTURE OF FLAG)

In what order should flags be flown? (INSERT PICTURE OF FLAG) The order in which flags should be flown is (from the left)

1. Australian flag In what order should flags be flown? 2. State flag The order in which flags should be flown is (from the left) 3. Indigenous flags 1. Australian flag 4. Other flags (e.g. local council flag) 2. State flag

3. AboriginalIndigenous & flags Torres Strait Islander Flags Always make sure that Indigenous flags are reproduced, hung and depicted 4. Other flags (e.g. local council flag) in the correct way.

Always make sure that Indigenous flags are reproduced, hung and depicted Do I have to get permission if I want to reproduce the image of the Aboriginal in the correct way. or Torres Strait Island flag?

Permission needs to be sought if you intend reproducing either the Aboriginal Do I have to get permission if I want to reproduce the image of the Aboriginal or Torres Strait Island flag for commercial use. Further information is available or Torres Strait Island flag? from the Department of Prime Minister and Cabinet, website: Permission needs to be sought if you intend reproducing either the Aboriginal www.itsanhonour.gov.auxi or Torres Strait Island flag for commercial use. Further information is available

from the Department of Prime Minister and Cabinet, website: Aboriginal Elders www.itsanhonour.gov.auxi Who are Aboriginal Elders? AnAboriginal Aboriginal Elders Elder is someone who has gained recognition as a custodian of knowledge and lore, and who has permission to disclose knowledge and Who are Aboriginal Elders? beliefs. An Aboriginal Elder is someone who has gained recognition as a custodian of

knowledge and lore, and who has permission to disclose knowledge and In some instances Aboriginal people above a certain age will refer to beliefs. themselves as Elders. It is important to understand that, in traditional

Aboriginal culture, age alone doesn’t necessarily mean that one is In some instances Aboriginal people above a certain age will refer to recognised as an Elder. themselves as Elders. It is important to understand that, in traditional

Aboriginal culture, age alone doesn’t necessarily mean that one is Aboriginal people traditionally refer to an Elder as ‘Aunty’ or ‘Uncle’. recognised as an Elder. However, it is recommended that non-Aboriginal people check the

appropriateness of their use of these termsxii. Aboriginal people traditionally refer to an Elder as ‘Aunty’ or ‘Uncle’.

However, it is recommended that non-Aboriginal people check the

appropriateness of their use of these termsxii.

How do I acknowledge Aboriginal Elders and when do I do this?

At major events, acknowledgment of Aboriginal Elders (past and present)

usually follows acknowledgment of traditional owners. At meetings, it is How do I acknowledge Aboriginal Elders and when do I do this? appropriate to acknowledge Aboriginal Elders separately. At major events, acknowledgment of Aboriginal Elders (past and present) usually follows acknowledgment of traditional owners. At meetings, it is appropriate to acknowledge Aboriginal Elders separately. Created on 30/06/2008 10:35:00 AM 1113

308570 artwork.indd 11 Created on 30/06/2008 10:35:00 AM 13 21/02/17 12:17 PM represents the land, the blue represents the sea, and the black represents the represents the land, the blue represents the sea, and the black represents the Torres Strait Islander people. In the centre is a white dari (dancer’s head Torres Strait Islander people. In the centre is a white dari (dancer’s head dress), which is a symbol of the Torres Strait Islander people. Underneath the dress), which is a symbol of the Torres Strait Islander people. Underneath the dari is a white five-pointed star. This represents the island groups in the Torres dari is a white five-pointed star. This represents the island groups in the Torres Strait and the white represents peace. Mr Bernard Namok of Thursday Island Strait and the white represents peace. Mr Bernard Namok of Thursday Island created this flag. created this flag.

(INSERT PICTURE OF FLAG) (INSERT PICTURE OF FLAG)

In what order should flags be flown? In what order should flags be flown? The order in which flags should be flown is (from the left) The order in which flags should be flown is (from the left) 1. Australian flag 1. Australian flag 2. State flag 2. State flag 3. Indigenous flags 3. Indigenous flags 4. Other flags (e.g. local council flag) 4. Other flags (e.g. local council flag)

Always make sure that Indigenous flags are reproduced, hung and depicted Always make sure that Indigenous flags are reproduced, hung and depicted in the correct way. in the correct way.

Do I have to get permission if I want to reproduce the image of the Aboriginal Do I have to get permission if I want to reproduce the image of the Aboriginal or Torres Strait Island flag? or Torres Strait Island flag? Permission needs to be sought if you intend reproducing either the Aboriginal Permission needs to be sought if you intend reproducing either the Aboriginal or Torres Strait Island flag for commercial use. Further information is available or Torres Strait Island flag for commercial use. Further information is available from the Department of Prime Minister and Cabinet, website: from the Department of Prime Minister and Cabinet, website: www.itsanhonour.gov.auxi www.itsanhonour.gov.auxi

Aboriginal Elders Aboriginal Elders Who are Aboriginal Elders? Who are Aboriginal Elders? An Aboriginal Elder is someone who has gained recognition as a custodian of An Aboriginal Elder is someone who has gained recognition as a custodian of knowledge and lore, and who has permission to disclose knowledge and knowledge and lore, and who has permission to disclose knowledge and beliefs. beliefs.

In some instances Aboriginal people above a certain age will refer to In some instances Aboriginal people above a certain age will refer to themselves as Elders. It is important to understand that, in traditional themselves as Elders. It is important to understand that, in traditional Aboriginal culture, age alone doesn’t necessarily mean that one is Aboriginal culture, age alone doesn’t necessarily mean that one is recognised as an Elder. recognised as an Elder.

Aboriginal people traditionally refer to an Elder as ‘Aunty’ or ‘Uncle’. Aboriginal people traditionally refer to an Elder as ‘Aunty’ or ‘Uncle’. However, it is recommended that non-Aboriginal people check the However, it is recommended that non-Aboriginal people check the appropriateness of their use of these termsxii. appropriateness of their use of these termsxii.

How do I acknowledge Aboriginal Elders and when do I do this? How do I acknowledge Aboriginal Elders and when do I do this? At major events, acknowledgment of Aboriginal Elders (past and present) At major events, acknowledgment of Aboriginal Elders (past and present) usually follows acknowledgment of traditional owners. At meetings, it is usually follows acknowledgment of traditional owners. At meetings, it is appropriate to acknowledge Aboriginal Elders separately. appropriate to acknowledge Aboriginal Elders separately.

At events where the identity of all participants is not clear, it is important to Created on 30/06/2008 10:35:00 AM 13 acknowledgeCreated on 30/06/2008 ‘any 10:35:00 Aboriginal AM Elders’. 13See the section on ‘Traditional Owners’ for an example of acknowledging Aboriginal Elders.xiii

Traditional Owners As part of the Making Two Worlds Work project, a DVD has been produced which explains ‘Indigenous welcome and Acknowledging country’. We recommend you view the short DVD featuring Pastor Darren Wighton.

Who are ‘Traditional Owners’? When do I acknowledge them? A ‘traditional owner’ (also called Traditional Custodian, however some communities have specific preferences about which term to use) is an Aboriginal person or group of Aboriginal people directly descended from the original Aboriginal inhabitants of a culturally defined area of land or country and who has or have a cultural association with this country which derives from the traditions, observances, customs, beliefs or history of the original Aboriginal inhabitants of the area.

The following is a generic example of how to acknowledge traditional owners:

‘I would like to acknowledge the traditional owners of the land that we stand on today the (insert name) people. I would also like to pay my respects to the Elders past and present.’

In some locations, more than one group may claim traditional ownership or different versions of the name of the traditional owners’ clan or community may be in use. If you are in this situation, the acknowledgment may take the following form:

‘I acknowledge the traditional owners of the land (or country) on which we stand and pay my respects to their Elders and to the Elders of other Victorian Aboriginal communities.’xiv

Welcome to Country What is a ‘Welcome to Country’ and when should I include it in a function? ‘Country’ is a term used to describe a culturally defined area of land associated with a particular culturally distinct group of people or nation.xv

A ‘Welcome to Country’ is where an Aboriginal custodian welcomes people to their land at the beginning of a meeting, event or ceremony. An appropriate person such as a recognised Elder within the local area needs to conduct this welcome. Welcome to Country enables Traditional Custodians to give their blessing for the event. It is an important mark of respect for Aboriginal people.xvi

Acknowledgment of Country What is an Acknowledgment of Country?

12 Created on 30/06/2008 10:35:00 AM 14

308570 artwork.indd 12 21/02/17 12:18 PM

At events where the identity of all participants is not clear, it is important to acknowledge ‘any Aboriginal Elders’. See the section on ‘Traditional Owners’ for an example of acknowledging Aboriginal Elders.xiii

The following is a generic example of how to acknowledge traditional owners:

‘I would like to acknowledge the traditional owners of the land that we stand on today the (insert name) people. I would also like to pay my respects to the Elders past and present.’

‘I acknowledge the traditional owners of the land (or country) on which we stand and pay my respects to their Elders and to the Elders of other Victorian Aboriginal communities.’xiv

Acknowledgment of Country What is an Acknowledgment of Country?

Acknowledgment of Country is where other people acknowledge and show respect for the Traditional Custodians of the land on which the event is taking place.Created on It 30/06/2008 is a sign 10:35:00 of respect. AM Below are14 two generic statements that are considered appropriate wording for an Acknowledgment of Country (the first one includes acknowledging Traditional Owners):

“I would like to acknowledge that we are here today on the land of the (insert local clan) people. The (insert local clan) are the Traditional Owners of this land and form part of the wider Aboriginal nation known as the (insert name of *Nation). I would also like to acknowledge the present Aboriginal and Torres Strait Islander people who knownow reside in this area.”xvii

Paying respect to the first peoples on whose land we are, Acknowledging the loss of lands, cultures and treasures, Knowing the consequences for people, communities and nations, Believing that we can walk together to a better future, We meet today, taking it on.

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

Smoking ceremonies What is a smoking ceremony and when would one be held? Smoking ceremonies are undertaken in Aboriginal communities in order to cleanse a space. The smoking ceremony is a purification ritual and is always undertaken by an Aboriginal person with specialised cultural knowledge. Aboriginal people may request a smoking ceremony in a workplace where a death or other traumatic event has occurred.xix

Gender protocols How can I find out if something is men’s or women’s business? Aboriginal society still regards some information as specific and sacred to either men or women. This knowledge is sacred and recorded in a way that only men or women can access. Agencies need to be aware that such issues exist and seek advice from Aboriginal people about when they are likely to arise and how to manage such issues.xx

Fee for service When should I offer to pay for services provided by an Aboriginal person, people, or community? Aboriginal knowledge is complex and specialised, and is owned by Aboriginal people. As in Western culture, specialised knowledge is not something that is usually given away for free.

Aboriginal people who are asked to work in some way, including performing a traditional dance, giving a speech or traditional welcome, providing

Created on 30/06/2008 10:35:00 AM 15 13

308570 artwork.indd 13 21/02/17 12:18 PM Acknowledgment of Country is where other people acknowledge and show respect for the Traditional Custodians of the land on which the event is taking place. It is a sign of respect. Below are two generic statements that are considered appropriate wording for an Acknowledgment of Country (the first one includes acknowledging Traditional Owners):

Aboriginal people who are asked to work in some way, including performing a traditional dance, giving a speech or traditional welcome, providing artwork or participating in a project, are entitled to be paid for their time and expertise.

The AboriginalNSW Department Victoria of has Aboriginal developed Affairs guidelines has developed for agencies guidelines to consider for whenagenciesCreated onengaging 30/06/2008 to consider 10:35:00 Aboriginal when AM peopleengaging in cultural 15Aboriginal performances, people in cultural or when conductingperformances, a Welcome or when conductingto Country or a otherWelcome Aboriginal to Country protocol. or other These guidelinesAboriginal areprotocol. available These on guidelines the AV website are availablexxi: on the DAA websitexxi: http://dpc.vic.gov.au/index.php/aboriginal-affairs/aboriginal-affairs-overviewwww.daa.nsw.gov.au/data/files//AboriginalCulturalProtocolsandPracticesPoli cyFINAL.pdf

6. Producing appropriate information 6. Producing appropriate information 1. Identifying guiding values and principles Producing materials for Aboriginal communities As part of the Making Two Worlds Work Project we have produced a CD with a range of graphic images (with no copyright). Please use these when designing written or visual information for Aboriginal clients or communities, or seek out local art work from your specific area. We have also produced a DVD which explains the importance of art in Aboriginal communities featuring Karin McMillan. We encourage you to view the short DVD.

I am developing some materials for an Aboriginal community. How do I make sure that what I produce is culturally appropriate? Ideally, you are working in partnership with your local Aboriginal community and or agency in developing materials. If you haven’t already, it is important that you consult and regularly communicate with the Aboriginal community or your local Aboriginal agency to ensure that what you are producing does not offend in terms of language, use of the Aboriginal or Torres Strait Islander flags, use of artwork or other artistic materials or images, or Aboriginal protocols relating to men’s and women’s business, and deceased persons. This is the best way to ensure that what you produce will be culturally appropriate, relevant and respectful to the Aboriginal community.

Other considerations in producing culturally appropriate material are that any material would acknowledge, where appropriate: • The importance of family and community • Respect for Elders • That some health and wellbeing messages need to be tailored to men and women respectively • Community pride in Aboriginal heritage • Whether the focus is on Aboriginal people from one particular area or all areas • Sensitivities associated with past government policies and practice.xxii

Ownership, copyright, cultural and intellectual property

Created on 30/06/2008 10:35:00 AM 16 14

308570 artwork.indd 14 21/02/17 12:18 PM artwork or participating in a project, are entitled to be paid for their time and expertise.

The NSW Department of Aboriginal Affairs has developed guidelines for agencies to consider when engaging Aboriginal people in cultural performances, or when conducting a Welcome to Country or other Aboriginal protocol. These guidelines are available on the DAA websitexxi: www.daa.nsw.gov.au/data/files//AboriginalCulturalProtocolsandPracticesPoli cyFINAL.pdf

6. Producing appropriate information

Producing materials for Aboriginal communities As part of the Making Two Worlds Work Project we have produced a CD with a range of graphic images (with no copyright). Please use these when designing written or visual information for Aboriginal clients or communities, or seek out local art work from your specific area. We have also produced a DVD which explains the importance of art in Aboriginal communities featuring Karin McMillan. We encourage you to view the short DVD.

Ownership, copyright, cultural and intellectual property How do I obtain permission to use Aboriginal written, verbal or artistic materials? InCreated the onpast, 30/06/2008 non-Aboriginal 10:35:00 AM people have16 appropriated Aboriginal stories, language, songs, dance and knowledge. Aboriginal people have not been recognised as the owners of this knowledge. In some cases non-Aboriginal authors, who have benefited from the knowledge given to them, have claimed copyright and profited from the information.

As a result copyright and the protection of intellectual property are vital issues for Aboriginal people. They are the custodians of their culture and have the right to own and control their cultural heritage.

Any access to and use of Aboriginal cultural information must have permission from relevant individuals or organisations. Rights to use Aboriginal material may be held by an individual, but most cultural material belongs to the traditional owners of that knowledge.

It is advisable to reach formal agreement with the owner/s of the knowledge before commencing a project that uses Aboriginal material.xxiii

Naming the deceased Should I use material that names or shows images of deceased Aboriginal people? Different Aboriginal communities have different protocols regarding naming deceased Aboriginal persons. The best way for agencies to use the appropriate protocol for their area regarding naming the deceased or showing photographic images is to consult the local Aboriginal Organisation in the area.xxiv

i NSW Department of Health (2004) Communicating positively. A guide to appropriate Aboriginal terminology. North Sydney, NSW Department of Health, p.9.

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308570 artwork.indd 15 21/02/17 12:18 PM How do I obtain permission to use Aboriginal written, verbal or artistic materials? In the past, non-Aboriginal people have appropriated Aboriginal stories, language, songs, dance and knowledge. Aboriginal people have not been recognised as the owners of this knowledge. In some cases non-Aboriginal authors, who have benefited from the knowledge given to them, have claimed copyright and profited from the information.

It is advisable to reach formal agreement with the owner/s of the knowledge before commencing a project that uses Aboriginal material.xxiii

References 1. Identifying guiding values and principles

i NSW Department of Health (2004) Communicating positively. A guide to appropriate Aboriginal terminology. North Sydney, NSW Department of Health, p.9. ii Ibid. p.28 iii Victorian Government Department of Human Services (2006) Building Better Partnerships.Created on 30/06/2008 Melbourne, 10:35:00 AM Victorian Government17 Department of Human Services, pp.25-28. iv NSW Department of Local Government (2007) Engaging with local Aboriginal communities. A resource kit for local government in NSW. Sydney, NSW Department of Local Government, p.35. v NSW Department of Health (2004), op.cit. p.13. vi Ibid. p.29. vii Victorian Government Department of Human Services (2006), op.cit. pp.20-22. viii Ibid. p.13 ix Ibid. p.14 xhttp://www.healthinfonet.ecu.edu.au/html/html_programs/health_promotion/progr ams_healthpromotion.htm xi Ibid. p.18. xii Ibid. p.37. xiii Victorian Government Department of Human Services (2006), op.cit. p.45. xiv Ibid. p.46 xv Ibid. p.30 xvi NSW Department of Local Government (2007), op.cit. p.18. xvii Ibid. p.18 xviii Victorian Government Department of Human Services (2006), op.cit. p.32. xix NSW Department of Local Government (2007), op.cit. p.19. xx Ibid. p.20 xxi Ibid. p.19 xxii Victorian Government Department of Human Services (2006), op.cit. p.55. xxiii NSW Department of Local Government (2007), op.cit. p.19. xxiv Ibid. p.20

Contact details for local organisations

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308570 artwork.indd 16 21/02/17 12:18 PM ABORIGINAL ORGANISATIONS ACROSS THE VICTORIA GOULBURN AND OVENS MURRAY AREAS Listed below are Aboriginal and non-Aboriginal organisations and services that offer support and services to Aboriginal people and communities. This list has been compiled from information in the 2008 Albury Wodonga Aboriginal service directory. For further information on this directory and updates please contact Liz Heta, Albury Wodonga Community DHHS [email protected] Agency Contact Service provision Area Albury Wodonga Free Call: 1800 401 640 General doctors practice, NE VIC, Albury Cross Aboriginal Health P: 0260 401 200 Chronic care, Allied health Oral border provides Service (AWAHS) 640 M: 0437 421 200 health, Health promotion team transport for clients in Daniel St Glenroy PO E: [email protected] Social & emotional wellbeing Albury & Wodonga Box 503 Albury NSW team Child & Family team Academy 2640 Transport – local health services Auspice - Men’s Shed. Academy of Sport P: (03) 5823 6600 The Academy of Sport, Health Bring young people Health & Education F: (03) 5822 0690 and Education is an initiative from over Australia (ASHE) E: [email protected] aimed at encouraging indigenous 21 Nixon Street, Shepparton youth aged 16 - 24 years to VIC 363 purse education and employ- ment opportunities. Bangerang Cultural P: 03 5831 1020 The Bangerang Cultural Centre, Shepparton Centre F: 03 5821 0718 originally the Shepparton Arts http://www.bang- E: [email protected] Council, at Shepparton, is the erang.org.au/home. 1 Evergreen Way PO Box 1386 first Aboriginal Cultural ‘keep- html Shepparton 3630 ing place/museum’ to be developed and managed by the Aboriginal community in Australia. The centre houses an important collection of artefacts and artworks from Aboriginal communities across Australia. Burraja Cultural General Enquiries: Aboriginal volunteer managed Gateway Island Discovery Centre P: 02 6059 0207 centre Burraja, an Indigenous Wodonga (auspice by Gateway E: [email protected] Cultural and Environmental Health) Discovery Centre located on Gateway Island, Wodonga Victoria. Burraja offer educational and general interest programs that focus upon the elements of Aboriginal Culture, Heritage and the Environment. Ganbina T 03 5821 7333 F 03 5831 6511 Work with young people Greater Shepparton E: [email protected] Suite throughout their secondary 2, 1 High Street (PO Box 1403) school years to make sure that Shepparton VIC 3630 they get the right education, jobs training and life skills they need in their formative years to enable them to reach their full potential as adults. Kaiela Institute P: 03 5822 2437 Provide a place and a process Greater Shepparton M: 0419 427 209 to encourage and support E: administration@ our leaders and institutions to kaielainstitute.org.au collaborate and take a more 170 Corio St C/- MBM strategic approach to building Business Solutions 23 Nixon St, the future of our community. Shepparton, VIC PO Box 1412, Shepparton, VIC 3630 Lulla’s Children & P: 03 5831 5479 The centre is run by the local Shepparton Family Centre F: 03 5831 5769 Aboriginal community and offers E: [email protected] a range of programs to support Website: lullaschildren.cti.net.au families, child care, kindergarten. Mungabareena P: 0260 247 599 HACC Access and referral Various programs Aboriginal Corporation M: 0408 307 824 Disability Respite, Community offered Wodonga NE (MAC) F: 0260 560 376 program Chronic care support VIC cross border E: [email protected] service Health promotion, reception@mungabareena. resources and referral Koori com Maternity Support new born to 6 weeks Families Violence sup- Main building 21 Hovel Street port and referral Youth Justice, PO Box 1535 Wodonga VIC support cultural plans AFLDM / 3690 leaving care Support and cultural plans justice worker support and referral coordinates LAJAC Youth Program worker- Youth on the River Housing - long term (managed by Rural Housing) Mungabareena P: 0260 244 228 F: 0260 560 376 Pre –school 4 days’ & offers a Wodonga Aboriginal Corporation E: julie.ramm@mungabaeena. playgroup. Koori First Steps -Pre- com school Trudewind Rd Po Box 1535 Wodonga, Vic 3690 17

308570 artwork.indd 17 21/02/17 12:18 PM Agency Contact Service provision Area Rumbalara Aboriginal P: 0358 200 000 admin Multi service provision Health, Greater Shepparton Co-operative M: 0408 252 303 HACC, Disability, Youth justice, E: [email protected] Justice Family services, Age care www.rumbalara.org.au 20 Rumbalara Rd PO Box facility, housing. 614 Mooroopna Vic 3629 Corporate Services (main site)

31 Wyndam Rd Shepparton VIC 3630 (CEO) Rumbalara Aboriginal Free call: 1800 637 371  HACC services  Respite  Ovens Murray & Co-operative Age P: 03 5820 6200 Age Care Packages  Galnya Goulburn areas & Disability - Positive Maya Program (disabilities cares Aging & Disability 95 Ford St Shepparton Vic 3629 program)  Age Care Facility Services Rumbalara Aboriginal P: 03 5820 0035 General doctors practice Women Greater Shepparton Co-operative Health & & children’s health Women’s Wellbeing Services 20 Rumbalara Rd Mooroopna business Health workers, Oral VIC 3629 Health, Hearing service Woongi Unit Social & emotional wellbeing, Traditional healing centre, Youth homeless health. Rumbalara Aboriginal P: 03 5822 5670 Housing (remote Indigenous Shepparton Co-operative Housing housing) Homelessness assist 20 Rumbalara Rd, Mooroopna VIC 3629 Rumbalara Aboriginal P: 03 5831 2010 Integrated family service  In Greater Shepparton Co-operative Family E: manager.rfs@raclimited. home respite  Early intervention Services com.au & parenting  Kinship care program  Extended care program 20 Rumbalara Rd, Mooroopna  Family Lead Decision Making VIC 3629  Family preservation Rumbalara Aboriginal P: 03 5820 0010 Aboriginal Violence Program  Shepparton Co-operative Justice F: 03 5820 0009 Youth Cultural Program  Night Patrol  YJ Community Work 20 Rumbalara Rd, Mooroopna program  Offenders support VIC 3629 & mentoring Aboriginal Justice panel AJP Rumbalara Football & P: 03 5822 4364 Shepparton Netball Aboriginal Taungurung Clans P: 03 5784 1433 Traditional Owner voice of Aboriginal Corporation M: 0400 638 960 Aboriginal people in the E: [email protected] management and protection of Aboriginal cultural heritage in 30 – 32 Pinniger Street Victoria. Broadford Victoria 3658 Victorian Aboriginal P: 03 5721 4091 Provides culturally appropriate Ovens Murray area Child (VACCA) The F: 03 5722 2381 advice and consultation on de- Lakidjeka Aboriginal M: 0409 064 388 cisions that determine the future Child Specialist Advice 90 – 100 Ovens St Wangaratta of at-risk Aboriginal children; and Support Service Vic 3676 such as whether there is a strong (ACSASS) need for Aboriginal children to be removed from their families, and relocated to a place of safety. Victorian Aboriginal P: 03 5821 9322 Provides culturally appropriate Goulburn area Child (VACCA) The F: 03 5821 9377 advice and consultation on de- Lakidjeka Aboriginal E: [email protected] cisions that determine the future Child Specialist Advice Suite 1/12-14 Fryers Street. of at-risk Aboriginal children; and Support Service Shepparton VIC 3630 such as whether there is a strong (ACSASS) Goulburn need for Aboriginal children to be removed from their families, and relocated to a place of safety. Victoria Aboriginal Free call 1800 064 865 The Client Service Officer (CSO) Shepparton Legal Service P: 03 5831 5840 is a unique role that no other M: 0407 867 140 legal service provides in Victoria. F: 03 5831 5839 It is the aim of the CSO to work E: [email protected] with community members to assist and support them as they Suite 1, 98 Nixon St PO Box 1983, are processed through the Shepparton Vic, 3630 criminal justice system. http://ahvic.org.au They also do Prison Support Work as a part of their role at VALS. Yorta Yorta Nations P: 03 5832 0222 Responsible for the protec- E: [email protected] tion, preservation of Yorta Yorta cultural heritage, including relics, 127 Welsford St, PO Box 1363, human remains land and water Shepparton VIC 3630 http:// on Yorta Yorta, Yorta (Country). www.yynac.com.au/ Administering Yorta Yorta Nation responsibility under the Aborigi- nal Cultural Heritage Act 2006 as a Registered Aboriginal Party. The Yenbena Indigenous Training Centre. 18

308570 artwork.indd 18 21/02/17 12:18 PM Information to accompany the DVD 1. Identifying guiding values and principles Translation of the Wiradjuri Welcome song "Gwambanna" as sung by Pastor Darren Wighton explaining ‘Indigenous Welcomes’ and ‘Acknowledging Country’ on the accompanying DVD

"Gwambanna" WIRADJURI WELCOME SONG

Orana Nginyani Ngindugurr Welcome from us to you (Northern)

Gawambanna Nginyani Ngindugurr Welcome from us to you (Southern)

Ngadji Gagaang, Ngadji Mingnan Orana-gu Ngan Girra My brother My sister welcome to the gathering for

Ngungilanna Winanga-gi-gilanna Indjamarra Sharing Caring for each other Respecting, Honoring being With each other Patient and gentle with each other

Karin McMillan’s explanation of the importance of art in Aboriginal communities:

Created on 30/06/2008 10:35:00 AM 27 19

308570 artwork.indd 19 21/02/17 12:18 PM Karin McMillan’s explanation of the importance KarinKarinof art McMillan’sMcMillan’s in Aboriginal explanationexplanation ofof communities: thethe importanceimportance ofof artart inin AboriginalAboriginal communities:communities:

II createdcreated thisthis paintingpainting inin September,September, 20062006 asas aa tooltool toto demonstratedemonstrate thethe importanceimportance ofof culturalcultural communication.communication. ItIt isis ourour wayway toto learnlearn fromfrom storystory tellingtelling andand symbolism;symbolism; itit hashas beenbeen thatthat wayway sincesince thethe dreamtime.dreamtime.

ThisThis isis aa contemporarycontemporary piecepiece ofof artart thatthat waswas designeddesigned byby me,me, anan ancestorancestor ofof thethe TaungurungTaungurung peoplepeople fromfrom thethe FlowerdaleFlowerdale andand YeaYea areaarea inin Victoria.Victoria.

TheThe colorscolors usedused throughoutthroughout thisthis paintingpainting areare colorscolors thatthat ourour ancestorsancestors couldcould havehave createdcreated fromfrom thethe landscapelandscape aroundaround them.them. TheThe circlescircles representrepresent places,places, connectionsconnections made,made, andand networks;networks; TheThe whitewhite dotteddotted lineslines representrepresent traveling;traveling; TheThe shadeshade variationsvariations withwith inin thethe paintingpainting representrepresent thethe land;land; TheThe plantplant in in thethe painting painting represents represents growth growth andand learninglearning ; ; TheThe UU shapeshapeKarin isis thethe McMillan’s formform leftleft inin explanation thethe earthearth whenwhen of the aa personperson importance sits,sits, soso thisthis of represents representsart in Aboriginal aa person;person; TheThe handhand iscommunities:is aa physicalphysical connectionconnection toto thethe painting;painting; TheThe circlecircle isis aa placeplace ofof belonging.belonging.

ArtworkArtwork isis aIa created tooltool I I havehave this worked workedpainting inin in allall September, areasareas ofof mymy 2006 careercareer as a toto tool promotepromote to demonstrate andand explainexplain the KooriKoori importance of culture.culture. It’sIt’scultural aa tooltool thatcommunication.that I I breakbreak downdown It into intois our areasareas way of: of:to learn from story telling and symbolism; it has been that way since the dreamtime. •• ConnectionConnection ofof mymy people,people, theirtheir culture,culture, theirtheir interpretationinterpretation •• MyMyThis story,story, is a mymy contemporary culture,culture, mymy interpretation interpretationpiece of art that was designed by me, an ancestor of the •• WorkingWorkingTaungurung withwith mainstreammainstream people from servicesservices the Flowerdale andand theirtheir connectionandconnection Yea area andand in willingnessVictoria.willingness forfor culturalcultural knowledgeknowledge The colors used throughout this painting are colors that our ancestors could have I I startstart byby talkingtalkingcreated withwith from mymy the communitycommunity landscape aboutabout around whatwhat them. theythey thinkthink ofof differentdifferent topics.topics. I I useuse symbolismsymbolismThe toto translate translatecircles represent thisthis intointo aplaces,a picture.picture. connections I I encourageencourage made, themthem and toto givegive networks; bothboth verbalverbal andand illustratedillustrated information.Theinformation. white dotted ThroughThrough lines thisthis represent theythey allall traveling; feelfeel partpart of,of, andand connectedconnected ttoo thisthis creation!creation! TheyTheyThe shade alsoalso feelfeel variations partpart ofof thewiththe creation creationin the painting whenwhen the therepresent AboriginalAboriginal the land;communitycommunity havehave inputinput intointo artwork,Theartwork, plant oror in theythey the paintingknowknow thethe represents artist.artist. growth and learning ; The U shape is the form left in the earth when a person sits, so this represents a person; TheyThey feelfeel connectedconnectedThe hand is toato physical bothboth thethe connection issueissue beingbeing translatestotranslatedtranslates the painting; intointo artartart andand the the artist, artist,artist, so soso local locallocal communitycommunityThe artworkartwork circle andisand a place artistsartists of areare belonging. thethe bestbest ..

I I useuse artart whenwhenArtwork I I workwork is a withwith tool mainstream mainstreamI have worked (generalist)(generalist) in all areas serviceservice of my providersproviders career to asas promote partpart ofof the theand explain Koori processprocess totoculture. improveimprove It’s culturalcultural a tool connectiveness.thatconnectiveness. I break down into areas of:

WhenWhen thethe AboriginalAboriginal• Connection communitycommunity of my seessees people, aa flyerflyer withtheirwith Aboriginalculture,Aboriginal their artworkartwork interpretation theythey willwill pickpick itit up.up. TheyThey knowknow• thatthatMy thisthis story, willwill my concernconcern culture, themth myem interpretation oror theirtheir familyfamily andand willwill shareshare thethe informationinformation amongstamongst theirtheir • community. community.Working with EvenEven mainstream ifif thethe eventevent services oror informationinformation and their isis not notconnection justjust forfor ourour and willingness for community,community, it isis is goodgood goodcultural to toto put putput knowledge a aa fewfew onon AboriginalAboriginalAboriginal designed designeddesigned paper. paper.paper. When WhenWhen the thethe Aboriginal AboriginalAboriginal communitycommunity seessees IndigenousIndigenous artworkartwork inin aa service,service, onon aa flyerflyer oror aa brochurebrochure theythey willwill feelfeel moremore welcomedwelcomedI start by toto talking thethe eventevent with or ormy connectedconnected community toto about thethe issue.issue. what they think of different topics. I use symbolism to translate this into a picture. I encourage them to give both verbal and ByBy usingusing thesetheseillustrated techniquestechniques information. wewe hopehope Through toto broadenbroaden this they accessaccess all feel && part equityequity of, forforand ourour connected communitycommunity to this acrossacross aa widerwidercreation! rangerange They ofof people peoplealso feel andand part services.services. of the creation when the Aboriginal community have input into artwork, or they know the artist.

They feel connected to both the issue being translates into art and the artist, so local community artwork and artists are the best . AA descriptiondescription andand explanationexplanation ofof thethe sixsix I use art when I work with mainstream (generalist) service providers as part of the process to improve cultural connectiveness.

CreatedCreated on on 30/06/2008 30/06/2008When the 10:35:00 10:35:00 Aboriginal AM AM community2828 sees a flyer with Aboriginal artwork they will pick it up. They know that this will concern them or their family and will share the information amongst their community. Even if the event or information is not just for our community, is good to put a few on Aboriginal designed paper. When the Aboriginal community sees Indigenous artwork20 in a service, on a flyer or a brochure they will feel more welcomed to the event or connected to the issue.

308570 artwork.indd 20 21/02/17 12:18 PM By using these techniques we hope to broaden access & equity for our community across a wider range of people and services.

A description and explanation of the six

Created on 30/06/2008 10:35:00 AM 28 A description and explanation of the six canvases painted for the Making Two Worlds

A descriptionWork project. of the six canvases painted for the Making Two Worlds Work project 1. InsertIdentifyingA onedescription page guiding valuesand explanation and principles of the ArtA work description elementssix canvases developed andfrom the painted explanationpaintings are available for the on of the the accompanyingA description CD. Please consider and using explanation these graphics when designingof the written or visualsix informationcanvases for Aboriginal painted clients and community. for the MakingA descriptionsix canvases Two Worlds and painted explanation Work for projectthe of the InsertMaking 6 pagessix of canvases thumbnailsTwo Worlds painted Work for projectthe Makingsix canvases Two Worlds painted Work for projectthe MakingMental Two and WorldsSpiritual Health Work belongs project to all of us. MentalPeople attending and a communitySpiritual event Health for Mental Healthbelongs Week into Wodonga all of in 2006us. were invited to put their hand print on the painting to create the background. That same week MentalcommunityPeople attending membersand a communitySpiritual attending event a Health forlocal Mental mental Healthbelongs health Week awarenessinto Wodonga all ofgathering in 2006us. were at Mungabareenainvited to put their developed hand print smallon the artworks painting symbolizing to create the spiritual background. and emotional That same health. week People attending a community event for Mental Health Week in Wodonga in 2006 were OthercommunityMental art works membersand were Spiritual designed attending by familiesa Healthlocal attendingmental belongs healtha parenting awarenessto program.all ofgathering The us. border at invitedMental to put and their hand Spiritual print on the painting Health to create belongs the background. to all That of same us. week andPeopleMungabareena design attending of developedthe a community painting small wasevent artworks then for Mentalcompleted symbolizing Health by Weekspiritual Mungabareena in Wodongaand emotional incommunity 2006 health. were Peoplecommunity attending members a community attending event a forlocal Mental mental Health health Week awarenessin Wodonga gathering in 2006 were at invitedmembers.Other art to putworks their were hand designed print on bythe families painting attending to create athe parenting background. program. That sameThe border week communityandinvitedMungabareena design to put members oftheir developedthe hand painting attendingprint smallon was the artworks apaintingthen local completed symbolizing tomental create health theby spiritual background.Mungabareena awareness and emotional That gathering samecommunity health. week at communityOther art works members were designed attending by familiesa local attendingmental healtha parenting awareness program. gathering The border at Mungabareenamembers. developed small artworks symbolizing spiritual and emotional health. OtherMungabareenaand design art works of weredevelopedthe paintingdesigned small was by artworks familiesthen completed attendingsymbolizing aby parentingspiritual Mungabareena and program. emotional communityThe health.border TheOthermembers. arteye works of were health designed is by in families the attending hand aof parenting the beholder, program. The border and design of the painting was then completed by Mungabareena community members.and design of the painting was then completed by Mungabareena community members.Theseen eyeby theof healthbeauty is and in theculture hand whichof the surrounds beholder, us. seenThe visual by images the were beauty created byand an Aboriginal culture parenting which group surrounds and their children. us. The imagesThe eye represent of takinghealth care isof your in bodythe both hand inside of and the out. Thebeholder, flowers surrounding Theseenthe imagesvisual eyeby images represent theof were healthbeauty blossoming created is byand health.in an Aboriginal theculture hand parenting whichof groupthe surrounds beholder,and their children. us. The imagesThe eye represent of takinghealth care isof your in bodythe both hand inside of and the out. Thebeholder, flowers surrounding seentheThe imagesvisual by images represent the were beauty blossoming created byand health. an Aboriginal culture parenting which group surrounds and their children. us. The Theimages visual represent images weretaking created care of by your an bodyAboriginal both parentinginside and group out. The and flowers their children. surrounding The Thethe imagesvisual images represent were blossoming created by health. an Aboriginal parenting group and their children. The imagesWe don’t represent know taking care unless of your youbody bothtell inside us. and out. The flowers surrounding theimages images represent represent taking blossoming care of yourhealth. body both inside and out. The flowers surrounding WetheYou’re images don’t representnot know alone, blossoming unless we health. can you help. tell us. You’reThe centre circlenot representsalone, weplace can or home help. and the wonky shape that surrounds it representWe don’t when knowit goes outunless of whack you for onetell reason us. or another. The animal tracks WeYou’resymbolisesThe centre don’t travelcirclenot know andrepresentsalone, transport. unless weplace The can orarchesyou home help. tellrepresent and us.the people wonky who,shape at that times, surrounds feel very it isolated.representWe don’t The when circles knowit goesrepresent outunless ofcommunities. whack you for onetell reason us. or another. The animal tracks symbolisesYou’reThe centre travelcirclenot andrepresentsalone, transport. weplace The can orarches home help. represent and the peoplewonky who,shape at that times, surrounds feel very it representYou’re when not it alone,goes out ofwe whack can for help. one reason or another. The animal tracks Theisolated. centre The circle circles represents represent communities.place or home and the wonky shape that surrounds it representThesymbolises centre when travelcircle it and representsgoes transport. out ofplace whackThe orarches homefor one represent and reason the people wonkyor another. who,shape atThe that times, animal surrounds feel tracks very it representisolated.Make The yourwhen circles it supportgoesrepresent out ofcommunities. whackfor Aboriginalfor one reason or communities another. The animal a tracks symbolises travel and transport. The arches represent people who, at times, feel very realityisolated.symbolises The travel circles genuine and represent transport. andcommunities. The true.arches represent people who, at times, feel very isolated.Make The your -circles supportrepresent communities. for Aboriginal communities a realityWorkers attending genuine a 2006 forum and about true. equity, culture and inclusion were invited to contributeMake yourtheir- handprints support to thefor poster. Aboriginal The artwork wascommunities then developed aby an MakerealityAboriginalWorkers attending yourElder. - genuine The supporta 2006middle forum and circle for about true.represents Aboriginal equity, meetingsculture and communities& gatherings inclusion wereof health invited a and to communitycontributeMake your theiragencies. handprints support The outer to thecirclesfor poster. symbolisesAboriginal The artwork different was communitiesorganisations then developed and individuals aby an Workers attending a 2006 forum about equity, culture and inclusion were invited to workingAboriginalreality collaboratively Elder. - genuine The middle to advance and circle health true.represents and well meetings being in& our gatherings area. The oflines health signify and the contributereality their- genuinehandprints toand the poster.true. The artwork was then developed by an Workersmanycommunity links attending and agencies. networks. a 2006The outer forum circles about symbolises equity, culturedifferent and organisations inclusion were and individualsinvited to contributeworkingWorkersAboriginal collaborativelyattending Elder.their handprintsThe a 2006middle to advance forumto circle the about health poster.represents equity, and The well meetingsartworkculture being and inwas& our gatherings inclusion thenarea. developedThe were oflines health signifyinvited by and the anto contributecommunity theiragencies. handprints The outer to thecircles poster. symbolises The artwork different was organisations then developed and individuals by an Aboriginalmany links andElder. networks. The middle circle represents meetings & gatherings of health and communityAboriginalworking collaboratively Elder.agencies. The Themiddle to advanceouter circle circles health represents symbolises and well meetings different being in &organisations our gatherings area. The and oflines health individuals signify and the communitymany links and agencies. networks. The outer circles symbolises different organisations and individuals workingStrength collaboratively in identity to advance carrieshealth and well you being through. in our area. The lines signify the manyworking links collaboratively and networks. to advance health and well being in our area. The lines signify the StrengthmanyThe suns links and and the networks.in moons identity represent manycarries days of youculture. through. The smaller inner circles signify other Aboriginal communities. The centre circle represents our community in which we StrengthliveThe andsuns theand leaves the in moons symboliseidentity represent a healthy manycarries community. days of youculture. The through.circle The smaller with the inner snake circles represents signify dreamtimeother Aboriginal & spirit. communities. The two arches The symbolize centre circle Aboriginal represents people our strong community in their inidentity. which Thewe The suns and the moons represent many days of culture. The smaller inner circles signify wavyliveStrength and dots the in leavesthe in circle symboliseidentity represent a healthy water carries neededcommunity. foryou survival The through.circle and with the theplant snake depicts represents health otherStrength Aboriginal in communities. identity The centrecarries circle representsyou through. our community in which we Theanddreamtime sunsgrowth. and & spirit.the moons The two represent arches symbolize many days Aboriginal of culture. people The smaller strong ininner their circles identity. signify The otherwavyThelive andsuns dotsAboriginal theand in leaves thethe communities. circlemoons symbolise represent represent a The healthy water manycentre neededcommunity. days circle of forrepresents culture. survival The circle The andour smaller with communitythe theplant inner snake depicts circlesin representswhich healthsignify we otherdreamtime Aboriginal & spirit. communities. The two arches The symbolize centre circle Aboriginal represents people our strong community in their inidentity. which Thewe liveand and growth. the leaves symbolise a healthy community. The circle with the snake represents dreamtimelivewavy and dots the in & leaves thespirit. circle The symbolise tworepresent arches a healthy water symbolize neededcommunity. Aboriginal for survival The people circle and withstrong the theplant in snaketheir depicts identity. represents health The Familydreamtimeand growth. & & spirit. Kinship. The two arches It’s symbolize in the Aboriginal heart people constant strong in their and identity. The wavy dots in the circle represent water needed for survival and the plant depicts health andwavy growth. dots in the circle represent water needed for survival and the plant depicts health andFamilystrong, growth. Young& Kinship. people It’s need in the to heartknow whereconstant they and belong. strong,The centre arch Young is the self, people surrounded need by family to represented know where by the four they outer arches.belong. The circlesFamily surrounding & Kinship. the arches It’s symbolise in the support heart provided constant by Mungabareena and to Created on 30/06/2008Familystrong,AboriginalThe 10:35:00 centre AMfamiliesarch Young& Kinship.is the and self, peopleindividuals. surrounded It’s29 needThe inby outer family the to circles represented heartknow signify whereconstant bythe the local four they generalist outer and arches.belong. services The andcirclesFamily their surrounding networks. & Kinship. Thisthe is archesto remind It’s symbolise usin that the generalistsupport heart provided services constant needby Mungabareena to seek and Aboriginal to The centre arch is the self, surrounded by family represented by the four outer arches. The adviceAboriginalstrong, to workfamilies Young in partnershipand peopleindividuals. and needThewe, outeras Aboriginalto circles know signify people, where the sometimes local they generalist need belong. servicesto seek circlesstrong, surrounding Young the people arches symbolise need tosupport know provided where by Mungabareenathey belong. to Theoutsideand centre their support networks. arch foris the harmony This self, is surroundedto andremind health us by thatenhancement. family generalist represented services by theneed four to outer seek arches. Aboriginal The circlesadviceTheAboriginal centre surroundingto workfamiliesarch isin the partnershipand the self, individuals. archessurrounded and symbolise Thewe, by outer asfamily Aboriginal support circles represented signify providedpeople, bythe thesometimes localby four Mungabareena generalist outer need arches. servicesto seek Theto circlesand their surrounding networks. Thisthe is archesto remind symbolise us that generalistsupport provided services needby Mungabareena to seek Aboriginal to Aboriginaloutside support families for harmonyand individuals. and health The outerenhancement. circles signify the local generalist services andAboriginaladvice their to networks. workfamilies in partnershipand This individuals.is to remind and Thewe, us thatouteras Aboriginal generalist circles signify people,services the sometimes needlocal togeneralist seek need Aboriginal servicesto seek andoutside their support networks. for harmony This is to andremind health us thatenhancement. generalist services need to seek Aboriginal advice to work in partnership and we, as Aboriginal people, sometimes need to seek outsideadvice supportto work forin partnershipharmony and and health we, enhancement.as Aboriginal people, sometimes need to seek outside support for harmony and health enhancement.

308570 artwork.indd 21 21/02/17 12:18 PM

Artwork Elements for: 1. IdentifyingArtwork guiding values Elements and principles for: Strength in identity carries you through

A3 Border Culture Culture Button 4 Trans

A4 Border Culture Culture Design Element 1

Culture Banner Culture Design Element 1 Trans

Culture Banner 2 Culture Design Elelement 2

Culture Banner 2 Trans Culture Design Element 2 Trans

Culture Banner Trans Culture Frame*

Culture Button 1 Culture Full Image

Culture Button 1 Trans Culture Full Trans

Culture Button 2 Culture Full Trans A4

Culture Button 2 Trans Culture Header

Culture Button 3 Culture Header Trans

Culture Button 3 Trans Culture Square

Culture Button 4 22 * Frame design can be applied to 6x4” magnet frame

308570 artwork.indd 22 21/02/17 12:18 PM Artwork ElementsArtwork for: Elements for: 1. Identifying guiding values and principles

The eye of health is in the hand of the beholder, seen by the beauty & culture which surrounds us

A3 Border General Health General Health Element 2 Trans

A4 Border General Health General Health Frame*

General Health Banner General Health Full Image

General Health Banner 2 General Health Full Trans

General Health Banner 2 Trans General Health Full Trans A4

General Health Banner Trans General Health Header

General Health Design Element 1 General Health Header Trans

General Health Element 1 Trans General Health Square

General Health Design Element 2

* Frame design can be applied to 6x4” magnet frame

308570 artwork.indd 23 21/02/17 12:18 PM Artwork ElementsArtwork for: Elements for: 1. Identifying guiding values and principles

It’s in the heart, constant & strong. Young people need to know where they belong

Kinship Frame* A3 Border Kinship

Kinship Full Image A4 Border Kinship

Kinship Full Trans Kinship Banner

Kinship Full Trans A4 Kinship Banner Trans

Kinship Header Kinship Design Element 1

Kinship Header Trans Kinship Element 1 Trans

Kinship Square Kinship Design Elelement 2

Kinship Design Element 2 Trans

* Frame design can be applied to 6x4” magnet frame

308570 artwork.indd 24 21/02/17 12:18 PM Artwork ElementsArtwork for: Elements for: 1. Identifying guiding values and principles

Mental & Spiritual Health belongs to all of us

A3 Border Mental Health Mental Health Design 3 Trans

A4 Border Mental Health Mental Health Frame*

Mental Health Banner Mental Health Full Image

Mental Health Banner Trans Mental Health Full Trans

Mental Health Design 1 Mental Health Full Trans A4

Mental Health Design 1 Trans Mental Health Header

Mental Health Design 2 Mental Health Header Trans

Mental Health Design 2 Trans Mental Health Square

Mental Health Design 3

* Frame design can be applied to 6x4” magnet frame

308570 artwork.indd 25 21/02/17 12:18 PM Artwork ElementsArtwork for: Elements for: 1. Identifying guiding values and principles

Make your support for Aboriginal Communities a reality - genuine & true

A3 Border Partnerships Partnerships Frame*

A4 Border Partnerships Partnerships Full Image

Partnerships Banner Partnerships Full Trans

Partnerships Banner Trans Partnerships Full Trans A4

Partnerships Design Element 1 Partnerships Header

Partnerships Element 1 Trans Partnerships Header Trans

Partnerships Design Elelement 2 Partnerships Square

Partnerships Design Element 2 Trans

* Frame design can be applied to 6x4” magnet frame

308570 artwork.indd 26 21/02/17 12:18 PM Artwork ElementsArtwork for: Elements for: 1. Identifying guiding values and principles

We don’t know unless you tell us - you’re not alone, we can help

A3 Border Support Support Frame*

A4 Border Support Support Full Image

Support Banner Support Full Trans

Support Banner Trans Support Full Trans A4

Support Design Element 1 Support Header

Support Element 1 Trans Support Header Trans

Support Design Elelement 2 Support Square

Support Element 2 Trans

* Frame design can be applied to 6x4” magnet frame

308570 artwork.indd 27 21/02/17 12:18 PM 308570 COVER ART.indd 3 21/02/17 12:15 PM Making Two Worlds Work A partnership project between Mungabareena Aboriginal Corporation & Womens Health Goulburn North East. Supported by Upper Hume Primary Care Partnership & Wodonga Regional Health Service.

For more information about Making Two Worlds Work telephone Mungabareena 02 6024 7599 or visit www.whealth.com.au or www.mungabareena.com

308570 COVER ART.indd 4 21/02/17 12:15 PM