Protocols Guide 2018 Aboriginal and Torres Strait Islander
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Aboriginal and Torres Strait Islander Protocols Guide 2018
Contents
Introduction ................................................................................................................ 3
Local Aboriginal and Torres Strait Islander community......... 5
Terminology when referring to Aboriginal
and Torres Strait Islander peoples ........................................................... 9
Other terminology ............................................................................................. 11
Aboriginal and Torres Strait Islander protocols ........................ 13
Tips for effective communication ........................................................ 16
Aboriginal and Torres Strait Islander flags ..................................... 17
Aboriginal and Torres Strait Islander calendar .......................... 18
Boundaries and languages ......................................................................... 20
Resources ................................................................................................................... 21
Front cover image © First Nations Legal & Research Services Ltd 2013
Introduction
Purpose Scope
The purpose of this protocols guide is to provide This guide applies to Councillors and all employees
City of Greater Bendigo employees with guidance of the City.
regarding engagement with Aboriginal and Torres
Strait Islander peoples. It provides practical advice Rationale
on the appropriate use of terminology when
engaging with the Aboriginal and Torres Strait The use of this guide will assist City staff to:
Islander community, and assists staff to understand • Use the appropriate terminology and language;
the use of Welcome to Country, Acknowledgement • Consider cultural sensitivities when engaging with
of Country, Aboriginal Smoking and other protocols Aboriginal and Torres Strait Islander peoples and
when delivering programs and services within communities;
Greater Bendigo.
• Build and strengthen relationships with the local
The development of this guide is a key action of the Aboriginal and Torres Strait Islander community;
City’s Reconciliation Plan 2016-2019. These protocols • Understand key principles for communication when
form part of a wider effort to make the City a more engaging with Aboriginal and Torres Strait Islander
inclusive, welcoming and culturally safe environment, peoples and organisations; and
and to promote respectful relationships with
• Gain a better understanding of Aboriginal cultural
Aboriginal and Torres Strait Islander peoples.
protocols and traditions when developing City plans
By adopting these protocols in the way we and policies, and organising events, meetings and
do business and engage with community, our capital works.
organisation will continue to become more culturally
aware and responsive to the needs of Aboriginal and
Torres Strait Islander people and communities.
How to use the guidelines References
This guide provides information on some of the This protocols guide was developed with information
important protocols of the Aboriginal and Torres sourced from the following:
Strait Islander community. However, it is a general • Aboriginal Victoria
guide only and is not intended to provide an
• Aboriginal and Torres Strait Islander Peoples:
exhaustive list of protocols. Instead, it is designed
Engagement Toolkit 2012 (Australian Human Rights
to be a starting point for City staff wishing to seek
Commission)
further information on how to effectively engage
with and build respectful relationships with Aboriginal • Aboriginal and Torres Strait Islander Protocol Guide
and Torres Strait Islander people and how to (Victoria Police)
incorporate this into their areas of work. City staff • Aboriginal and Torres Strait Islander Protocols 2012
should continue to consult with Aboriginal and Torres (City of Sydney)
Strait Islander representatives about how and when • Australian Institute of Aboriginal and Torres Strait
to observe these and other protocols. City staff are Islander Studies
also encouraged to seek the advice of staff members • Communicating with Aboriginal and Torres Strait
who regularly work with and have been effective Islander Audiences 2016 (Department of Prime
in their engagement with the Aboriginal and Torres Minister and Cabinet)
Strait Islander community.
• Helping Your Organisation To Create A Welcoming
Environment for Aboriginal and Torres Strait Islander
People 2014 (Inner North West Primary Care
Partnership)
• Maggolee: Local Government and Aboriginal
Communities Working Together Working with
Aboriginal communities and organisations: a
communications guide (Department of Human
Services);
• Reconciliation Australia
• Recognition and Settlement Agreement 2013
(Victorian Government and Dja Dja Wurrung Clans
Aboriginal Corporation)
4
Local Aboriginal and Torres Strait
Islander community
The Aboriginal and Torres Strait Islander community through shared moieties (totem) – Bunjil (wedge
in the City of Greater Bendigo is a diverse and tailed eagle) and Waa (crow). The moiety/kinship
vibrant community. It is made up of Traditional system determined the pattern for marriage between
Owners and many other Aboriginal and Torres Strait individuals, clans and tribes. The five language groups
Islander peoples with links to different language and of the Kulin are: Dja Dja Wurrung, Taungurung,
community groups across Australia. Many Aboriginal Wadawurrung, Boon Wurrung and Woiwurrung.
and Torres Strait Islanders who live in the municipality
are also members of the Stolen Generations. These Dja Dja Wurrung
individuals have been displaced from their traditional
Country and they, along with their families, still The Dja Dja Wurrung are the Traditional Owners of a
face the negative and enduring impact of these significant area of Central Victoria. Dja Dja Wurrung
government policies and practices. Country extends north from the Great Dividing Range,
including Mount Franklin and the towns of Creswick
The City recognises the Dja Dja Wurrung and the and Daylesford in the south east, to Castlemaine,
Taungurung as the Traditional Owners of the land on Maldon and Bendigo, Boort and Donald in the north
which the municipality is located. west, Rochester to the north east, and to Navarre
According to the 2016 ABS Census, a total of 1,847 Hill and Mount Avoca in the south west. It covers the
City residents identified as Aboriginal and Torres Strait catchments of Avoca, Loddon and Coliban rivers.
Islander. This was an increase from 1,441 (or 1.4%) in The Dja Dja Wurrung Peoples are also known as
the 2011 Census. the “Djaara” (people of the area). “Dja Dja Wurrung”
translated means “Yes Yes tongue/speak”, which
Traditional Owners relates to the collective language group. Djaara
People speak the Dja Dja Wurrung language.
The municipality of Greater Bendigo is located within
the Kulin Nation. The Kulin Nation is an alliance of The Dja Dja Wurrung have a special relationship with
five distinct but closely related Aboriginal nations that and connection to the land. For example, Dja Dja
covers south central Victoria. Their collective territory Wurrung People experience a close cultural, spiritual,
covers 2 million hectares and extends around the physical, social, historical and economic relationship
Port Phillip region, the Great Dividing Range, and the with the land and waters that make up their country.
Loddon and Goulburn River Valley. Before European Dja Dja Wurrung People see all the land and its
settlement, five tribal groups spoke five related creatures in a holistic way that is interconnected with
languages. These language groups were connected each other and with the people.
5
Following the arrival of Europeans in Victoria in the Today, the Dja Dja Wurrung People continue to
early 1800s, the Dja Dja Wurrung People experienced practice their cultural traditions, celebrate their
significant disruption to their traditional cultures, community, and work to achieve their aspirations for
identity, economic order and wellbeing. Many Dja Dja Dja Wurrung Country and people.
Dja Wurrung were forced from their traditional
The Dhelkunya Dja: Dja Dja Wurrung Country Plan
lands, whilst important cultural sites, waterways and
2014-2034 sets out the Dja Dja Wurrung aspirations
food sources were destroyed by early settlers and
for the next 20 years. www.djadjawurrung.com.au
their unsustainable use of the natural environment.
Successive government policies and practices also The following local governments are located on Dja
made it difficult for Dja Dja Wurrung ancestors to Dja Wurrung Country: Greater Bendigo, Loddon,
practice their traditional lore and customs, and Buloke, Northern Grampians, Central Goldfields,
extinguished their right to stay on their Country to Pyrenees, Ballarat, Hepburn, Mount Alexander,
access its resources. Macedon Ranges and Campaspe.
Map of Dja Dja Wurrung Clans Aboriginal Corporation RAP Area
WYCHEPROOF MOAMA
BOORT Murray River
Terrick Terrick
ECHUCA
National Park
MITIAMO
CHARLTON
CAMPASPE
Lake Buloke BULOKE
r
Rive
ca
ROCHESTER
Avo
Lo
ddo
DONALD nR
ive
r
WEDDERBURN
r
ve
Ri
on LODDON
ds ELMORE Lake Cooper
ar
ch Greater Bendigo
Ri National Park
INGLEWOOD
r
Kooyoora
ive
eR
Av State Park
on ST ARNAUD
asp
Riv
mp
er
GREATER
Ca
BENDIGO
BENDIGO
Heathcote-Graytown
National Park
NORTHERN Kara Kara DUNOLLY
GRAMPIANS National Park
Lake Eppalock
NAVARRE
Wimm
era R
iver CENTRAL MALDON MOUNT
GOLDFIELDS ALEXANDER
MARYBOROUGH
Cairn Curran
Reservoir
CASTLEMAINE MITCHELL
STAWELL Paddys Ranges
AVOCA Castlemaine Diggings
State Park
National Heritage Park
PYRENEES KYNETON
Victoria LANCEFIELD
LEXTON
MACEDON
er
ARARAT CLUNES
Riv
r
Langi Ghiran Mount Buangor
e
HEPBURN SPRINGS RANGES
Riv
an
State Park State Park
er
olib
an
DAYLESFORD WOODEND
Riv
ROMSEY
lib
HEPBURN
le C
ins
Co
ARARAT
pk
Litt
Ho
TRENTHAM
CRESWICK MACEDON
BEAUFORT
MAROONA BALLARAT Ler
d erd
RIDDELLS CREEK
erg
Riv
er
GISBORNE
Source: State of Victoria Lake Burrumbeet MOORABOOL Lerderderg
State Park
6
GUNBOWER
Map of Dja Dja Wurrung Recognition and Settlement Agreement Area
BIRCHIP
PYRAMID HILL
WYCHEPROOF MOAMA
BOORT Murray River
Terrick Terrick
ECHUCA
National Park
MITIAMO
CHARLTON
Lake Buloke
iver
ca R
ROCHESTER
Avo
Lo
ddo
DONALD nR
ive
r
WEDDERBURN
r
ve
Ri
n
d so Lake Cooper
ar ELMORE
ch Greater Bendigo
Ri National Park
Wehla Nature
Conservation INGLEWOOD
r
Kooyoora
ive
Park
COLBINABBIN
eR
Av State Park
on ST ARNAUD
sp
Riv
pa
er
m
Ca
BENDIGO
Heathcote-Graytown
National Park
Kara Kara DUNOLLY
Lake Eppalock
National Park
NAVARRE HEATHCOTE
Wimm
era R
iver MALDON
Cairn Curran CASTLEMAINE
MARYBOROUGH
Reservoir
STAWELL Paddys Ranges
AVOCA CARISBROOK
State Park Castlemaine Diggings TOOBOORAC
National Heritage Park
Victoria FRANKLINFORD KYNETON
LEXTON LANCEFIELD
er
ARARAT CLUNES Hepburn KILMORE
Riv
er
Langi Ghiran Mount Buangor HEPBURN SPRINGS
Riv
Regional Park
an
State Park State Park
er
olib
an
DAYLESFORD WOODEND
Riv
lib ROMSEY
le C
ins
Co
pk
Litt
Ho
TRENTHAM
CRESWICK MACEDON
BEAUFORT
MAROONA Ler RIDDELLS CREEK
d erd
erg
Riv GISBORNE
Source: Spatial data from the Victorian Spatial Data Library Lake Burrumbeet er Lerderderg
State Park
BALLARAT
Carisbrook and Franklinford freehold transfers Areas of Joint Management with Aboriginal Title
Recognition and Settlement Agreement
In 2013, the Victorian Government and the Dja Dja The settlement includes:
Wurrung Clans Aboriginal Corporation (DDWCAC) • Recognition of the Dja Dja Wurrung as the
(on behalf of the Dja Dja Wurrung Traditional Owner Traditional Owner Group on approximately
Group) entered into a Recognition and Settlement 266,532 hectares of public land.
Agreement. The Agreement formally recognises the
• Transfer of two national parks, one regional park,
Dja Dja Wurrung People as the Traditional Owners
two state parks and one reserve to ‘Aboriginal title’
of central Victoria. It is the first comprehensive
held by the Dja Dja Wurrung, to be jointly managed
settlement under the Traditional Owner Settlement
in perpetuity with the State.
Act 2010 (Vic), which in its process settled four Dja
Dja Wurrung Native Title claims in the Federal • Transfer of two freehold properties (approximately
Court dating back to 1998. However, by entering 56.2 hectares) of particular cultural significance at
into the Recognition and Settlement Agreement, Carisbrook and Franklinford.
the Dja Dja Wurrung are not able to make another • Funding support to advance the cultural and
Native Title claim to the Federal Court for the next economic aspirations of Dja Dja Wurrung People;
1,000 generations. and
The Agreement area extends from north of the Great • Enabling Traditional Owners to take certain
Dividing Range near Daylesford and includes part or natural resources within agreed limits, based on
all of the catchments of the Richardson, Avon, Avoca, sustainability principles.
Loddon and Campaspe Rivers. It includes Crown land More information and details on the Recognition
in the City of Greater Bendigo, Lake Boort and part of and Settlement Agreement can be found at:
Lake Buloke. www.justice.vic.gov.au/home/your+rights/
native+title/dja+dja+wurrung+settlement
The Agreement relates only to Crown lands and
waters within the external boundaries of the
Agreement area.
7
Taungurung
The Taungurung are the Traditional Owner Group European settlement. At various times, Taungurung
for the land encompassing the upper reaches of Peoples were restricted to living on Aboriginal
the Goulburn River and its tributaries north of the settlements and missions, established at Michellstown,
Dividing Range. It extends from the Campaspe River Acheron and Coranderrk, which limited movement,
to Kilmore in the west, eastwards to Mount Beauty, cultural practices and employment. Today, many
through to Benalla in the north and south to the top Taungurung still live on Country and have formed a
of the Great Dividing Range. strong and vibrant community.
The traditional Taungurung Peoples consisted of The following local governments are on
nine clans; however, descendants of only five of Taungurung Country: Greater Bendigo, Campaspe,
the original clan groups remain today. The clan that Strathbogie, Mansfield, Murrrindindi, Greater
inhabited the area of Heathcote, which is part of the Shepparton, Mitchell, and Macedon Ranges.
Greater Bendigo municipality, were the Nira-Balluk.
The Dja Dja Wurrung Clans Aboriginal Corporation
The Taungurung ancestors had intimate knowledge and the Taungurung Clans Aboriginal Corporation
of their environment to ensure both livelihood and are the Registered Aboriginal Parties for the
sustainability. The mirnion (yam daisy) was a reliable municipality and are the voice of Traditional Owners
food staple, and other plants such as the Bracken in the management and protection of cultural
Fern (food and medicine), the Tree Fern, Kangaroo heritage. See page 12 for the definition of
Apple and Cherry Balert were a valuable food a Registered Aboriginal Party or RAP.
sources and are still growing on Taungurung Country
today. The permanent river systems and associated Further information on the role and services of the
floodplains provided ongoing resources of fish and local RAPs can be found at:
other wildlife, as well as plant resources. The various Dja Dja Wurrung Clans Aboriginal Corporation
clan groups migrated on a seasonal basis through 1/70 Powells Avenue, Bendigo VIC 3552
their territory dependent upon the seasonal variations www.djadjawurrung.com.au
of weather and the availability of food.
Taungurung Clans Aboriginal Corporation
Like other Traditional Owners, the Taungurung 37 High Street, Broadford VIC 3658
Peoples faced profound disruption and displacement www.taungurung.com.au
through the early establishment and expansion of
g RK
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Goulburn River Ov
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Map of TaungurungTATURA
Clans Aboriginal Corporation RAP AreaGLENROWAN
Br o Ov
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Of Howqua
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a ld e
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Branc
wa y
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B ra
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BROADFORD !( nch
BROADFORD w qu
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rt
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Diggings National Heritage Park
rn
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hw
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Alpine National Park
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a st B r a
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RN SPRINGS !( R i v er
RN MURRINDINDI Lake Eildon National Park
Lake Eildon
Ea Branch
!(
River
RANGES
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MACEDON RANGES
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Road National Park
st B
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N e rn H
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M
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ROMSEY
r East
ROMSEY
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ly R
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ia R
lib
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Kinglake Cathedral Range
g
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State Park
n R i ve r
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National Park Kinglake National Park
L i t tl e
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aR
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ve
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H h wa
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H ig
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GISBORNE er
To
!(
iv
R
GISBORNE
Rive
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Tag g erty
re
WHITTLESEA
WHITTLESEA
M
ck
MARYSVILLE ea
aca l iste
St
!(
R
v
!( MARYSVILLE
en
ive
s
r
KINGLAKE
r
r
KINGLAKE
ty R iv e
B la
Go
on
ck R i v
!(
Lerderderg
r Riv e
u
Lerderderg State Park er
WHITTLESEA
Riv
lbu
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±
WHITTLESEA
rn
er
Ple n
Ba
State Park
on R
Riv
Oshannassy River
r
rk
Ach e
l y Ri v
e
er
r
WOODS POINT
lingt
SUNBURY
SUNBURY !( WELLINGTON
r on R
!(
Wel
Plenty River
CRAIGIEBURN
HUME
u me H
H i g
h wa
y
CRAGIEBURN
HUME
BALLAN !(
iv e r
WELLINGTON
ay
hwig
ah H
!(
o nd
a ro
M
NILLUMBIK
l dWe
O
s te
rn H
igh w ay
HURSTBRIDGE NILLUMBIK
a
C
ld
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BOOL
hw
a
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LICOLA
l
O
Woodlands
dC
l d
O We
a
s te rn
ld
H ig
h wa
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er
H
ig
hw
a
y
sy Riv
CGRID ch
!(
!(
HURSTBRIDGE Jord an R Bran
er
v
GDA 94 Ri HEALESVILLE Nor
th
Historic Park YARRA GLEN
Woodlands Historic Park
u me
H
iv
tts
i g
H h wa
Ab
y
er R iver
h wa
y
u me H
H
nnas
i g
u me H
i g
er
h wa
H
y
!(
!( HEALESVILLE ldyfeldy
u me H
H i g
h wa
y
Wa
fe
wa
y
i g
e H
h
Werribee Gorge State Park
Yarra Ranges
u m
H
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Terminology when referring to
Aboriginal and Torres Strait Islander
peoples
Aboriginal Torres Strait Islander
An Aboriginal or Torres Strait Islander is a person Is a person or descendant from the Torres Strait
of Aboriginal and Torres Strait Islander descent; Islands, which is located to the north of Cape York
identifies as an Aboriginal and Torres Strait Islander; Peninsula between mainland Australia and New
and is accepted as such by the community in which Guinea. The term ‘Torres Strait Islander’ refers to
he or she lives, or has lived. people of Torres Strait Islander origin, whether or not
they are also of Aboriginal origin.
• Always capitalise the ‘A’ in Aboriginal when referring
to Aboriginal people from across Australia. The • Use upper case ‘T’, ‘S’ and ‘I’ for Torres Strait
word ‘aboriginal’ with a lower case ‘a’ refers to an Islander.
aboriginal person from any part of the world. It is • Never abbreviate ‘Torres Strait Islander’ as this is
considered offensive when ‘Aboriginal people’ or considered offensive.
‘Aboriginal communities’ is written with a lower
• The term should be used as an adjective rather than
case ‘a’ within any brochures or literature distributed
a noun (i.e. Torres Strait Islander community, Torres
within the Aboriginal community.
Strait Islander peoples).
• The term ‘Aboriginal’ should be used as an adjective
rather than a noun (i.e. Aboriginal people).
Traditional Owners
• Never abbreviate ‘Aboriginal’ as this is considered
offensive. Traditional Owners are directly descended from
the original Aboriginal and Torres Strait Islander
inhabitants of a culturally defined area of land or
Aboriginal people or peoples Country. Traditional Owners have ongoing spiritual
‘Aboriginal people’ is a collective term for the original and cultural ties to this Country that are derived
people of Australia and their descendants. However, from the traditions, observances, customs, beliefs
this term does not emphasise the diversity that exists or history of the original Aboriginal and Torres Strait
within Aboriginal culture and communities. Using the inhabitants of the area.
term ‘Aboriginal peoples’ and adding an ‘s’ to ‘people’
• Use ‘Traditional Owner’ to refer to an Aboriginal
emphasises the diversity of Aboriginal languages,
and Torres Strait Islander person or group as
communities, cultural practices and spiritual beliefs.
defined above.
• The City’s municipal boundary falls within the
traditional boundaries of the Kulin Nation, with the
Dja Dja Wurrung and the Taungurung Peoples being
the Traditional Owners. The term ‘Djaara’ refers to
the people who belong to the Dja Dja Wurrung
Traditional Owner Group.
9
Koori and other terms
‘Koori’ and other terms are directly
derived from Aboriginal languages
and are often used by Aboriginal
peoples in specific areas when
referring to themselves. Note that
many Aboriginal peoples from other
areas of Australia reside within Victoria
and still use their traditional names.
Always check with the local Aboriginal
community about using this type of
terminology. The following words are the
most commonly used in each State and
Territory:
• “Koori” or “Koorie”, which is a New South
Wales term that is used by many Aboriginal
people in Victoria and New South Wales
• “Palawa”, which is usually used in Tasmania
• “Murri”, which is usually used in north-west New
South Wales and Queensland
• “Nunga”, which is usually used in South Australia
• “Yolngu”, which is usually used in the Northern
Territory (north-east Arnhem Land)
• “Anangu”, which is usually used in Central Australia
• “Noongar”, which is usually used in Western
Australia
First Nations
‘First Nations’ is an inclusive term that is used when
referring to a group that make up the Aboriginal and Aboriginality
Torres Strait Islander community.
Government agencies and
community organisations usually
accept three ‘working criteria’ as proof or
confirmation of Aboriginal or Torres Strait Islander
It is recommended that staff heritage. This follows the working definition as
use the term ‘Aboriginal and defined by the Federal Government. This definition
Torres Strait Islander’ states that an Aboriginal or Torres Strait Islander
person is someone who is:
1. Of Aboriginal and/or Torres Strait Islander descent;
2. Who identifies as an Aboriginal or Torres Strait
Indigenous (Australian) Islander; and
‘Indigenous people’ or ‘Indigenous peoples’ is often 3. Is accepted as such by the community in which he
used as a non-specific term to describe Aboriginal or she lives.
and Torres Strait Islander people.
Not all Aboriginal and Torres Strait Islander people are
• Avoid using the term ‘Indigenous’ as many dark skinned.
Aboriginal and Torres Strait Islander people feel
the term diminishes their Aboriginality and is not It is offensive to question the ‘amount’ of Aboriginal
appropriate to use. It is recommended that staff use and/or Torres Strait Islander ‘blood’ or to expect an
the term ‘Aboriginal and Torres Strait Islander’ Aboriginal and/or Torres Strait Islander person to
divide their Aboriginality into parts. It is particularly
• The term ‘Indigenous’ is now the primary term offensive to refer to labels such as ‘full-blood’, ‘half-
when referring to native flora and fauna caste’ or ‘quarter-caste’ as these labels were derived
• Using ‘indigenous’ with a lower case ‘i’ can be used from past government policies and definitions of
to refer to indigenous people from other parts of Aboriginal and Torres Strait Islander peoples. These
the world, and is not referring solely to Indigenous labels are considered racist and oppressive terms and
people of Australia should not be used.
10Other Terminology
Country Elder
‘Country’ is a term used to describe a culturally Elders are highly respected members of their
defined area of land associated with a particular communities and are recognised as the custodians
culturally distinct group of people or nation. of cultural knowledge and beliefs passed on from
Country also refers to the diverse relationships, generation to generation. Elders are chosen and
deep connections and understandings that accepted by their communities as people who
Aboriginal and Torres Strait Islander people have have permission to disclose cultural knowledge and
to the land and environment. beliefs. They have a significant role in preserving and
passing on culture, guiding younger members of the
• ‘Country’ is often used by Aboriginal and Torres
community and making guiding decisions for the
Strait Islander people to describe family origins
wellbeing of the community as a whole.
and associations to particular parts of Australia. For
example, the City of Greater Bendigo is on both Dja • Always use an uppercase ‘E’ when using the
Dja Wurrung and Taungurung Country. term ‘Elder’.
• Use ‘Country’ to refer to a particular culturally • In some instances, Aboriginal and Torres Strait
defined area of land e.g. Dja Dja Wurrung Country, Islander peoples above a certain age will refer to
Taungurung Country, Wathaurung Country. themselves as Elders. However, it is important to be
aware that in traditional Aboriginal and Torres Strait
Islander cultures, age does not necessarily mean
Community that one is a recognised Elder.
Within Aboriginal and Torres Strait Islander culture, • It is important to ensure recognised Elders (or other
the term ‘community’ takes on different meanings respected community representatives) are involved
and refers to country, (extended) family ties and in negotiations with Aboriginal and Torres Strait
shared experience. Islander communities where possible. While it is
• Use the term ‘community’ to refer to Aboriginal important to negotiate with recognised Elders or
and Torres Strait Islander peoples living within other respected community members, this should
a particular geographical region, but remaining not replace negotiation with local Aboriginal and
mindful of the diversity of Aboriginal and Torres Torres Strait Islander organisations for advice and
Strait Islander people within that ‘community’. direction.
• An Aboriginal and Torres Strait Islander person may For Greater Bendigo, these organisations include
belong to more than one community, such as the Registered Aboriginal Parties (Dja Dja Wurrung
where they come from, where their family is, and Clans Aboriginal Corporation and the Taungurung
where they live or work. Clans Aboriginal Corporation), the Bendigo
and District Aboriginal Co-operative,
• ‘Community’ is about inter-relatedness and
or local networks such as the
belonging within Aboriginal and Torres Strait
Bendigo Local Aboriginal
Islander cultures.
Network.
Nation
‘Nation’ refers to a culturally distinct group of people
associated with a particular culturally defined area
of land or country. Nation boundaries cannot
be changed.
Clan
A clan is a named, local descent group, larger than a
family but based on family links through a common
ancestry. A clan is a subset of a nation. While
some Aboriginal and Torres Islander peoples may
use this term, its usage should be respected. It
is generally not appropriate for non-Aboriginal
and Torres Strait Islanders to use this term
and, if unsure, guidance should be sought
from local Aboriginal and Torres Strait
Islander peoples or organisations.
11Sister / Brother / Cousin / Uncle / Aunty Stolen Generation
In non-Aboriginal culture, these terms would be The term ‘Stolen Generation’ refers to the Aboriginal
used to refer to familial relationships. However, these and Torres Strait Islander persons who were forcibly
terms have very different meanings in Aboriginal removed as children from their families, homes and
and Torres Strait communities. They are used as communities, in accordance with government policy
a greeting to acknowledge a person as a sign of at the time. Children were removed by churches,
respect. For example, younger members of the welfare bodies and government agencies and placed
community will generally use the term ‘Uncle’ or in institutional care or with non-Aboriginal and Torres
‘Aunty’ when referring to adults as a sign of respect. Strait Islander foster families.
However, this does not necessarily mean that people
are related as in non-Aboriginal culture. Native Title
Non-Aboriginal people should not refer to someone Native Title is the recognition under the common law
as ‘Aunty’, ‘Uncle’, ‘Cuz’, ‘Sis’ or ‘Bruz’ unless you are of Australia that Aboriginal and Torres Strait Islander
invited to do so. peoples hold pre-existing rights and interests to the
land and waters.
Mob Native title was first accepted into Australian law
‘Mob’ is a term that is often used to refer to a group following the High Court of Australia’s historic
of Aboriginal and Torres Strait Islander people decision in 1992 regarding Mabo v Queensland (No
associated with a particular place. The term does not 2) [1992] HCA 23; (1992) 175 CLR 1 (Mabo). Known
have the same negative connotations as when used as the Mabo No. 2 decision, this decision recognised
in mainstream English. that the rights possessed by Aboriginal and Torres
Strait Islander people under their system of traditional
• ‘Mob’ is an important term for Aboriginal and
laws and customs survived colonisation. The native
Torres Strait Islander peoples, and is often used
title of a particular group is defined by the traditional
in a friendly way to describe who they are and
laws and customs observed by that group of people.
where they are from. ‘Mob’ is generally used by
and between Aboriginal and Torres Strait Islander Following the Mabo No. 2 decision, the Federal
peoples. Government enacted the Native Title Act 1993 (Cth)
• It may not be appropriate for non-Aboriginal giving statutory recognition and protection of native
people to use this term unless this is known to be title. The Act also lays out the procedures for making
acceptable. a claim for a determination of native title through the
courts.
Registered Aboriginal Parties For native title rights and interests to be recognised, it
must be established that:
Registered Aboriginal Parties (RAPs) are organisations
that hold decision-making responsibilities under • The native title claim group have rights and
the Aboriginal Heritage Act 2006 for protecting interests that are possessed under traditional laws
Aboriginal cultural heritage in a specified acknowledged, and traditional customs observed.
geographical area. RAPs have important roles and • The native title claim group by those laws and
functions in managing and protecting Aboriginal customs have a connection with the land or water;
cultural heritage in Victoria. RAP appointments are and
determined by the Victorian Aboriginal Heritage • That those rights and interests are recognised by
Council. There are currently 10 RAPs in Victoria. For the common law of Australia.
the City of Greater Bendigo, this includes the Dja
Dja Wurrung Clans Aboriginal Corporation and the
Taungurung Clans Aboriginal Corporation.
For more information on the tasks performed by
RAPs, visit the Victorian Government’s Aboriginal
Victoria website. www.vic.gov.au/aboriginalvictoria/
heritage/registered-aboriginal-parties.html
12Aboriginal and Torres Strait
Islander protocols
Welcome to Country • An Acknowledgement of Country should be given:
- By the first speaker but subsequent speakers
A Welcome to Country ceremony is conducted by
may also choose to acknowledge the
a Traditional Owner to welcome people visiting their
Traditional Owners.
Country. This protocol is delivered at the beginning
of a meeting, event or ceremony, and is an important - At the start of all major events and public
mark of respect for Aboriginal and Torres Strait functions, forums, larger meetings (i.e. 10 or more
Islander peoples. A Welcome to Country generally people), exhibitions, training sessions etc.
takes the form of speeches of welcome, but may - At the start of meetings at which people from
also include traditional dance, singing and external organisations are present.
smoking ceremonies. - At the start of meetings at which Aboriginal and
• A Welcome to Country should be arranged for Torres Strait Islander persons are present.
all major public or significant forums and events, The following is considered appropriate wording for
and especially for any function or milestone of an Acknowledgement of Country within the City of
significance for the Aboriginal and Torres Strait Greater Bendigo:
Islander community.
I acknowledge that the City of Greater Bendigo is on
• A Welcome to Country can only be conducted by a
Dja Dja Wurrung and Taungurung Country.
representative of the Traditional Owner Group.
• Always use upper case when referring to ‘Welcome I would like to acknowledge and extend my appreciation
to Country’ in writing. to the Dja Dja Wurrung People*, the Traditional Owners
of the land that we are standing on today.
A Welcome to Country must be arranged through
the Registered Aboriginal Parties (RAPs) for the Today, we pay our respects to leaders and Elder’s past,
Greater Bendigo region – the Dja Dja Wurrung Clans present and emerging for they hold the memories,
Aboriginal Corporation or the Taungurung Clans the traditions, the culture and the hopes of all Dja Dja
Aboriginal Corporation. A set fee is required to cover Wurrung People*.
costs for this cultural service. See page 8 for contact We express our gratitude in the sharing of this land, our
details of the RAPs. sorrow for the personal, spiritual and cultural costs of
that sharing and our hope that we may walk forward
Acknowledgement of Country together in harmony and in the spirit of healing.
An Acknowledgement of Country is a protocol * If staff are delivering an Acknowledgement of
delivered at the opening of meetings, conferences, Country on Taungurung Country please refer to
special events and official functions. It is a way for Taungurung People.
other people to acknowledge and pay respects to This is the City’s official Acknowledgement of Country
the Traditional Owners of the land on which they and this new wording has been approved by the Dja Dja
are speaking. Unlike a Welcome to Country, an Wurrung Clans Aboriginal Corporation as of May 2018.
Acknowledgement of Country can be given by any
non-Aboriginal person or an Aboriginal and Torres If time permits, however, you may also wish to cite
Strait Islander person who is not a Traditional the full version of the Acknowledgement of Country
Owner. It can be delivered with or without a found on page 14.
Welcome to Country.
13Acknowledgement of Country
- full version
The people belonging to the Djandak, meaning Country,
that we are on, through bloodline and kinship, are
known as the “Djaara” or people of the area.
Over time, many Djaara have come to identify as
“Dja Dja Wurrung” the collective language group.
We recognise that the Dja Dja Wurrung People have a
special relationship with their Djandak.
I would like to acknowledge and extend my appreciation
to the Dja Dja Wurrung People, the Traditional Owners
of the land that we are standing on today.
We recognise that the arrival of Europeans in Victoria
caused a rupture in the spiritual, environmental, political
and economic order of Dja Dja Wurrung People.
Unrecorded numbers of Dja Dja Wurrung ancestors had
their lives taken in their fight for Djandak and Martinga
Kulinga Murrup (Ancestral Spirits). Other Dja Dja
Wurrung were forced from their traditional country.
Dja Dja Wurrung ancestors struggled to maintain their
way of life.
Today, we pay our respects to leaders and Elders past,
present and emerging for they hold the memories,
the traditions, the culture and the hopes of all Dja Dja
Wurrung People.
In a constructive step towards reconciliation, the State
of Victoria and the Dja Dja Wurrung People came
together in good faith to reach this Recognition and
Settlement Agreement in 2013 and to recognise the
traditional owner rights under the Traditional Owner The full version is
Settlement Act 2010, as a means of settlement of the Dja consistent with the
Dja Wurrung native title claims. Dja Dja Wurrung
Recognition and
It is a means by which Dja Dja Wurrung culture and Settlement Agreement,
traditional practices and the unique relationship of with the wording
Djandak is recognised, strengthened, protected and taken from the
promoted, for the benefit of all Victorians, now and into 2013 Recognition
Statement signed
the future.
between the Victorian
We express our gratitude in the sharing of this land, our Government and the
sorrow for the personal, spiritual and cultural costs of Dja Dja Wurrung Clans
that sharing and our hope that we may walk forward Aboriginal Corporation.
together in harmony and in the spirt of healing.
14Intellectual property and cultural
If you are uncertain about who the Traditional
copyright
Owners of an area are, the following wording would
be appropriate: Cultural copyright and the protection of intellectual
property are key issues when working with Aboriginal
I would like to acknowledge the Traditional
and Torres Strait Islander communities. Aboriginal and
Custodians of the land on which we are meeting
Torres Strait Islander peoples are the custodians of
today. I pay my respects to their Elders, past and
their culture and have a right to own and control their
present, and the Elders from other communities
own heritage. Aboriginal and Torres Strait Islander
who may be here today.
intellectual copyright covers all forms of traditional
This Acknowledgement of Country could also be cultural expression, such as traditional stories, music,
delivered anywhere in Australia. dance, song, and artistic works and designs.
If an employee wishes to access and make use of
Aboriginal and Torres Strait Islander cultural materials
If you are confident saying an or knowledge, it is important to gain permission from
Acknowledgement of Country, relevant individuals or organisations. Some of this
you can deviate from these may also be registered on the Intangible Heritage
Register, in accordance with the Aboriginal Heritage
options and give your own Act 2006. The relevant compliance process will need
unique version – you may want to be adhered to.
to recognise particular Traditional
Owners in attendance or highlight Aboriginal knowledge and remuneration
the relevance of the event to
Aboriginal and Torres Strait Islander peoples
Traditional Owner cultures. are the owners and holders of their culture and
knowledge. Any person who is engaged in a cultural
capacity – such as performing traditional dance,
music, delivering speeches, providing an artwork
Smoking ceremony
or participating in a project – are entitled to request
A Smoking Ceremony is undertaken in Aboriginal remuneration for their time and expertise. At the
communities to cleanse the space. The ceremony City, it is expected that any Aboriginal and Torres
is a purification ritual and is always undertaken by Strait Islander person who is engaged by the City
a Traditional Owner who has specialised cultural for their cultural knowledge should be renumerated
knowledge. As per a Welcome to Country ceremony, appropriately for their time and service.
this needs to be booked through either Dja Dja
Wurrung Clans Aboriginal Corporation or Taungurung
Use of Aboriginal and Torres Strait Islander
Clans Aboriginal Corporation.
images, photographs, film
Sorry Business Before filming or taking photographs for inclusion in
any publications or other media, including the City’s
Sorry Business refers to the period of mourning own publications, written consent must always be
for a deceased Aboriginal and Torres Strait Islander obtained before using their image. The person must
person. In many Aboriginal and Torres Strait Islander be completely briefed as to how the image will be
communities it is offensive to refer to a deceased used and how long it will be used for. In addition:
person by name or to show photographic images
• Always ensure that images of Aboriginal people or
of the person during the mourning period, unless
persons are used in an appropriate manner e.g. that
agreed to by family members. Mourning periods
the image is representative of the local Aboriginal
differ between communities and sometimes may
and Torres Strait Islander community of Greater
last for a week, a year or an indefinite period. Before
Bendigo.
using the name of a deceased person or publishing
their image, it is essential to obtain the family’s • Many Aboriginal communities consider displaying
permission. an image of a deceased person as disrespectful.
Do not use these images.
15Tips for effective communication
All communications with Aboriginal and Torres Strait • Be aware of the considerable demands, often
Islander peoples should be respectful and culturally limited resources, and time pressures placed on
sensitive. When communicating with Aboriginal and the Registered Aboriginal Parties, local Aboriginal
Torres Strait Islander people, it is important for staff community organisations and individual community
to have an awareness of the local Aboriginal and members.
Torres Strait Islander community, to use appropriate • Allow sufficient (and often longer) time for
language and to be aware of potential barriers to consultation with community.
engagement. This may stem from poor experience in
• Engage with community in a space that is
dealing with mainstream organisations or the impact
culturally safe, welcoming or most comfortable
of past government policies and practice.
for community members. Often this means
General considerations when communicating with engaging with community at their workplace, a
Aboriginal and Torres Strait Islander people include: neutral meeting space or at a venue chosen by
• Demonstrate respect, this can be done through: community members.
-P aying attention to and having an awareness of • Take the initiative and increase your own knowledge
local protocols and traditions; and understanding of Aboriginal and Torres Strait
Islander cultures, heritage and issues.
-A cknowledging the Traditional Owners of the land
at the start of meetings, events and other public • Undertake cultural awareness training and other
functions; workshops especially for Councillors and City staff.
-S howing an awareness of, sensitivity and respect • Show your support by becoming involved and
for Aboriginal and Torres Strait Islander cultures; attending local events and community activities,
such as Reconciliation Week, NAIDOC Week and
-B eing present and listening well to community
other events throughout the year.
members; and
• Be aware of the City’s obligations under the
-L istening to and following the advice of local
Recognition and Settlement Agreement to ensure
community members and Elders.
successful engagement.
• Take the time to build trust, rapport and positive
• Be aware of the City’s legal responsibility under
relationships with community.
the Aboriginal Heritage Act 2006 as, in some
• Use clear and accurate language e.g. avoid instances, engagement with the Traditional Owner
acronyms, technical terms and highly Group, such as Dja Dja Wurrung Clans Aboriginal
bureaucratic language. Corporation and Taungurung Clans Aboriginal
• Always work in partnership with community and Corporation, is required under law.
seek input and advice right from the start when
planning and developing projects. Consultation
should be ongoing.
16Aboriginal and Torres Strait
Islander flags
The City’s flag flying protocol includes the Aboriginal and Torres Strait
Islander flags being flown permanently at the Bendigo Town Hall.
Aboriginal flag
The Aboriginal Flag was designed by Harold Thomas in 1971, a Luritja
man from Central Australia. It has come to represent the unity of
Aboriginal people. The symbolic meaning of the flag colours are:
• Black representing the Aboriginal people of Australia
• Red representing the red earth, the red ochre and a spiritual relation
to the land
• Yellow representing the sun, the giver of life and protector
Torres Strait Islander flag
The Torres Strait Islander Flag was designed by the late Bernard
Namok from Thursday Island and was created as a symbol of unity
and identity for Torres Strait Islander people. The flag was recognised
by the Aboriginal and Torres Strait Islander Commission in June 1992
and given equal prominence with the Aboriginal flag.
The Torres Strait Islander flag has three horizontal panels:
• The green represents the land
• The black represents the Indigenous people
• The blue represents the sea
• The white represents peace
• The five points of the star represents the five major Island groups.
The star also represents the navigation, a symbol of the seafaring
culture of the Torres Strait
The panels are divided by thin black lines and the white Dhari
(traditional headdress) sits in the centre and represents Torres Strait
Islander people.
17Aboriginal and Torres Strait
Islander calendar
January 26 February 13
Australia Day / Invasion Day / Survival Day Anniversary of the National Apology
January 26 has multiple meanings. It is considered The Apology to Australia’s Aboriginal and Torres
a day of celebration for many non-Aboriginal Strait Islander people was delivered by the, then
Australians. However, for Aboriginal and Torres Strait Prime Minister, Kevin Rudd on February 13, 2008.
Islander peoples, January 26 is considered a day of The National Apology acknowledged members of
mourning. It represents invasion, dispossession and the Stolen Generations and apologised for past laws,
the loss of culture and sovereignty. policies and practices and the trauma these policies
have caused for Australia’s First Nation peoples.
In 1938 on the 150th anniversary of the landing of
the first fleet in Sydney Cove, a ‘Day of Mourning’
was organised by Aboriginal leaders in Sydney. To April 2
many since then, January 26 has become known as National Close the Gap on Indigenous
‘Invasion Day’. It represents the beginning of unlawful
invasion and the devastating impacts of colonisation,
Health Equality Day
which are still felt by Aboriginal communities today. The Close the Gap campaign, launched in 2006,
Many Aboriginal and Torres Strait Islander peoples involves a coalition of peak Aboriginal and Torres
also choose to refer to January 26 as ‘Survival Day’ Strait Islander and mainstream health bodies,
in acknowledgement of the survival of their ongoing non-government organisations and human
traditions and culture. rights organisations advocating for health and life
expectation equality by 2030.
The day is marked by Aboriginal and Torres Strait
Islander peoples across the country through The Close the Gap campaign is working towards
marches, rallies and concerts. The Invasion Day rally a major goal – to close the gap in health and life
and Balit Narrun Festival (Share the Spirit) is held expectancy outcomes between Aboriginal and Torres
annually in Melbourne. Strait Islander peoples and non-Aboriginal Australians
within a generation. The first National Close the
Gap Day was held in 2007 and has since become
a growing national movement with events held
annually across Australia.
18May 26 June 3
National Sorry Day MABO Day
Sorry Day has been held on 26 May across Australia This date marks the anniversary of the landmark
since 1998 to raise awareness of the forcible removal decision made by the High Court in 1992,
of Aboriginal and Torres Strait Islander peoples recognising the rights of Aboriginal and Torres Strait
from their families and homes. This annual event Islander peoples as the Traditional Owners of their
acknowledges the painful effects of the forcible land for the first time. The legal case was brought
removal policies and its impact on the children that by Torres Strait Islander Eddie Mabo and others, and
were removed and their families. challenged the concept of ‘terra nullius’ that claimed
Australia was unoccupied before British settlement.
This decision also altered the foundation of land law
May 27 to June 3
in Australia and led to Parliament passing the Native
National Reconciliation Week Title Act in 1993.
National Reconciliation Week is a national campaign,
held from May 27 to June 3, to celebrate and build First Full Week of July
respectful relationships between Aboriginal and
NAIDOC Week
Torres Strait Islander peoples and other Australians.
It commemorates two significant milestones in NAIDOC Week is held on the first full week of
the reconciliation journey – the successful 1967 July each year and is a celebration of the history,
Referendum and the 1992 Mabo decision by the High culture and achievements of Aboriginal and Torres
Court of Australia to recognise native title rights. Strait Islander peoples. NAIDOC originally stood for
‘National Aborigines and Islanders Day Observance
The week is a time for all Australians to learn about
Committee’. This committee was once responsible
our shared histories, cultures and achievements,
for organising national activities during NAIDOC
and to explore how each of us can join the national
Week and its acronym has since become the name
reconciliation effort.
of the week itself. Visit www.naidoc.org.au for exact
For more information, visit Reconciliation Australia: dates and more information.
www.reconciliation.org.au
August 4
National Aboriginal and Torres Strait
Islander Children’s Day
National Aboriginal and Torres Strait Islander
Children’s Day is held annually on August 4. The
day was first celebrated in 1998 by the Secretariat
of National Aboriginal and Islander Child Care, the
national non-government peak body for Aboriginal
and Torres Strait Islander children. The day is a
celebration of Aboriginal and Torres Strait Islander
children.
August 9
International Day of the World’s
Indigenous Peoples
In 1994, the United Nations declared August 9 as the
International Day of the World’s Indigenous Peoples.
The date marks the day of the first meeting, in 1982,
of the UN Working Group on Indigenous Populations
of the Sub-Commission on the Promotion and
Protection of Human Rights.
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