In June, a cultural camp was successfully organised by three native title groups at Ilintjitjara, a site located 20 kilometers north of Iwantja/Indulkana in the APY Lands.
The Significance of Cultural Burning in Land Management for the Nukunu People
Nukunu Wapma Thura Aboriginal Corporation [NWTAC] recently led a cultural burn at Wilmington near Port Augusta alongside the Firesticks Alliance, supported by SA Native Title Services.
Nukunu fire practitioners demonstrated how inherently sacred fire is to Nukunu People by sharing the ways fire interacts with their culture and understanding of traditional ecological and property management.
Invited community members from Nukunu, Narungga, Ngadjuri, and Kaurna nations also learned about the ways cultural burning helps to maintain biodiversity, stimulate plant regeneration and control invasive species to improve the health of Country.
NWTAC chair Travis Thomas was excited to see burning return to this parcel of land at Wilmington on Nukunu Yarta, following its return from a private landholder in 2021.
“This block of land was kindly gifted to us and is now owned by Nukunu in a freehold capacity and a legal sense,” Mr Thomas said.
“The priority for us is returning culture to our people and cultural burning is a key aspect that we haven’t been able to practice, primarily due to land tenure, so this has enabled us to reinvigorate that practice.”
The term ‘cultural burn’ encapsulates a deep cultural practice of using fire built upon the observation of Country by generations of Aboriginal people local to it; the way the land responds as it is interacted with and the health of native plants and animal species that dwell on it.
Mr Thomas said the Country has evolved over time with the use of fire and alongside the Nukunu peoples living on it.
“The application of fire to certain species at certain times of the year repetitively over thousands of years has caused those species to evolve and now they have adapted to it and actually need it,” he said.
“Now we have a number of species that have seed germination stimulated by fire and First Nations people have controlled fire regimes to apply that fire at the right times to enhance growth. We know that through our stories and culture historically, but now it’s also evidenced scientifically. We can do a scientific analysis of a place and look at the soil to see what sorts of plants were there in the past that aren’t necessarily visible now, then restore it in a culturally appropriate way.”
Nukunu peoples believe that incorporating traditional knowledge and practices such as cultural burning with modern methods of property management helps to form a more complete picture of an area and its history, which can better inform landcare practices moving forward. The aim is for this to result in better health of Country.
“Cultural knowledge was not always taken into consideration in the management of Country, which has resulted in a lot of the Country being off-kilter or out of shape because it’s had a certain use applied to it that’s for one particular purpose only,” Mr Thomas said.
“We look at a space holistically – we look at every species that belongs in that area and how they interrelate. Another term for that is biodiversity, in a Western sense.”
NWTAC aims to use this Cultural Burn as a prototype to develop a property management plan for the Wilmington
People from many different walks of life came together for the smoking ceremony on the second day of the cultural burn.
location as a place for learning culturally integrated practices on Country.
Nukunu Elder Uncle Lindsay Thomas was in awe of the level of engagement from his people at the recent burn.
“Some of our people have been separated from way back- they’ve come up from Point Pearce. We have our own fire brigade now and these lads are so happy to be here, it’s made my heart feel so good,” said Mr Thomas.
“It’s just incredible to see how this burn works. It’s freeing my Country and healing my spirits. To come here and walk in amongst it is really special.”
The reappearance of the important traditional practice of cultural burning demonstrates a genuine act of reconciliation and holds deep spiritual and cultural significance for the Nukunu peoples and their ancestors.
This project was funded under the Disaster Risk Reduction Grants Program funded by the Australian Government and the South Australian Government. Views and findings associated with this initiative/project are expressed independently and do not necessarily represent the views of State and Commonwealth funding bodies.
of Nukunu Wapma Thura Aboriginal Corporation leading the cultural burn.
Five-year-old Taison Johnson, a Nukunu community member, learns how to safely work with fire during a cultural burn.
IT’S JUST INCREDIBLE TO SEE HOW THIS BURN WORKS. IT’S FREEING MY COUNTRY AND HEALING MY SPIRITS. TO COME HERE AND WALK IN AMONGST IT IS REALLY SPECIAL.”
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Cover image: Betty Muffler weaving a basket at the APY Cultural Camp
WARNING: Aboriginal and Torres Strait Islander readers are warned that the following publication contains images, names, and stories of deceased persons.
Members
Letter from the Editor
As the days begin to lengthen and leaves start to appear on bare tree branches, it is a time of change across the political landscape, too. We are witnessing a series of legislative reforms and policy changes at both state and commonwealth levels, each with potential implications for native title rights and interests.
On the Commonwealth front, several key legislative reforms are noteworthy:
Aboriginal and Torres Strait Islander Heritage Act Reform: This proposed reform seeks to address the protection and management of Aboriginal and Torres Strait Islander cultural heritage. Changes to this act could affect how heritage sites are preserved and how communities are consulted in heritage management processes.
Environment Protection and Biodiversity Conservation Act 1999 (EPBC Act) Reform: The EPBC Act is a cornerstone of environmental protection in Australia. Reforms to this act could influence how environmental assessments are conducted, particularly concerning projects on or near Aboriginal lands. Understanding these changes is crucial for assessing their impact on land and cultural heritage.
Offshore Petroleum and Greenhouse Gas Storage Act 2006 (Cth): This act governs the exploration and development of offshore resources. Any reforms could affect Aboriginal interests in marine areas, including how native title rights are recognised and managed in relation to offshore petroleum and greenhouse gas storage activities.
Policy is also under scrutiny, particularly regarding the hot topic of renewable energy; the Nature Positive Law Reform (Nature Repair Act) and the National Water Initiative, which is looking at the impact of coal seam gas and large coal mining developments on water resources.
At the state level, we’re seeing evolving legislation through the newly formed Voice to SA Parliament; the Biodiversity Act; the Pastoral Land and Conservation Management Act and the Hydrogen and Renewable Energy Act. There are also policy changes coming into effect through the Implementation of the Hydrogen and Renewable Energy Act and through Guidelines for the diversification of Pastoral Leases.
PBCs need to be aware of the new legislative and policy initiatives and how they may impact their native title rights and interests. SANTS will continue to support PBCs in protecting and maintaining these rights and interests.
Of course, these changes come as we see Linda Burney step down from her role as Minister for Indigenous Australians after 21 years in politics - I thank Ms Burney for her years of service and wish her well in her retirement. All the best to her colleague, Senator Malarndirri McCarthy, as she moves into this role.
Keith Thomas SANTS CEO
Women with Fire
The National Indigenous Women’s Fire Workshop Ngangkirna Kardlatidli: Women with Fire, the first women’s only event of its kind recently brought together Aboriginal and Torres Strait Islander women from all over Australia in celebration of the unique role they share in caring for Country and themselves.
Firesticks is an Indigenous not-for-profit organisation focused on empowering communities to rekindle and reclaim cultural learning practices, alongside various other forms of Indigenous land and fire management customs.
With regional hubs localised to various communities right up the east coast of the country, Firesticks is starting to work across the country, with communities into WA and with the Kaurna Fire Team here in SA who also worked on the Nukunu Cultural Burn, which you can read more about in this edition.
Hosted by the Kaurna Fire Team, Kaurna Elders and Firesticks Alliance, the three-day event was held on the grounds of Warriparinga, a ceremonial meeting place for the Kaurna people, surrounded by ancient River Red gums.
Ashleigh Steel from Firesticks highlighted the importance of “carving out spaces” where women can gather and share their female-specific knowledge at the women-only event.
“Prior to invasion, women were central in cultural fire and land management practices,” Ms Steel said.
“Through the disastrous impacts of colonisation, I don’t want to say this has been lost, but in some places, women have taken more of a backseat with Indigenous land management, but all the knowledge tells us they were really, really central in this space.”
The workshop offered women the chance to start to reclaim and share that knowledge and expertise.
Vida Sumner, a proud Ngarrindjeri, Ramindjeri and Kaurna woman, attended the conference to meet and yarn with women from all over the country.
“I think it’s important for us women to come together and to learn about one another, but also to be educated about what’s happening in their communities. Hopefully that can lead to pathways in our communities too,” Ms Sumner said.
“That’s what we do in our communities, we support one another. So, I feel honoured to be here with all these amazing women from different areas all coming together for fire.”
Participants took part in land management activities
Quahli Newchurch at National Indigenous Women’s Fire Workshop Ngangkirna Kardlatidli: Women with Fire. Photo by Colleen Raven.
and cultural knowledge workshops, spanning topics of governance, Indigenous cultural intellectual property rights and community self-determination.
Sessions also explored creative Indigenous practices including weaving, arts, language, food and medicine.
One session ‘Addressing Colonial Violence: Calling it In and Calling it Out’ was led by Barkindji song woman and human rights activist Nancy Bates over the flickers of firelight around the Palti circle, a gathering place for Kaurna ceremonies.
“Calling it in and calling it out was actually quite soothing,” Ms Sumner said.
“You know, as Aboriginal people, we’ve all faced colonial violence or been affected by racism, and this was a discussion about how to handle that.”
Ms Bates steered discussions about addressing whiteness and racism through truth-telling, allyship and self-care, creating a space for women to feel safe sharing their personal experiences and collectively workshop issues they face.
“‘Calling it In’ is about when we’re in a small group setting or one on one; it’s when we might have a personal relationship or feel safe enough to have the discussion –‘why did you say that, how come you see it that way, did you think about how that might impact me?’,” Ms Bates said.
“We can have compassionate, caring and quite intimate conversations that way to mitigate or decrease harm. We can have a real impact in this space.
“But then ‘calling it Out’ is dealing with the bigger, more systemic issues. That’s when we have to take it to a bigger table, and we need more support for that conversation. That’s when allyship is really important.”
With cultural ties to communities running the length of the Barka (also known as the Darling River), Ms Bates has extensive experience as an educator, facilitating cultural safety and Indigenous health topics at both school and adult levels.
She has also completed a musical apprenticeship under the mentorship of renowned late Song Man Uncle Archie Roach, and used these skills to thread the stories she heard in the circle into song lines with the women.
People in the session spoke about traversing between two worlds and feeling as though they are ‘up against it’ all the time. One woman had to leave her workplace, and another spoke about not getting through a particular part of a university course because of racism in the classroom that was not addressed.
This demonstrated how deeply harm can impact on people’s feelings of cultural safety - even within their own communities.
“One thing I want women to start thinking about is how well they know themselves; know their power, know their authority; know their truth. Because if you stand in truth then you need to feel you have the permission to own it and speak up. In fact, it’s our birthright as Aboriginal women to speak the truth,” Ms Bates said.
“I encourage women to try to speak up as safely as possible where they’ll have the most impact, but also, it’s not all on us. We need our allies. We need people in the workplace who can actually stand with us; help mitigate harm and ensure that what we say is heard and incorporated so that we can be safe in our communities.”
Native title claims update
Active claims
Nauo No.2 – Timetabled for determination after 15 July, 2024.
Yandruwandha Yawarrawarrka 2 (claim in Queensland) – Determined at a ceremony in Tibooburra on 3 July 2024 by Justice Murphy.
Walka Wani Oodnadatta 1 and 2 and Arabana 2 – Special leave application to High Court by Arabana waiting to be heard.
Far West Coast (FWC) Sea claim –Judgment reserved.
First Peoples of the River Murray and Mallee No. 2 – Consent determination negotiations and subject to programming orders.
First Nations of the South East #2 and Ngarrindjeri Part B – Mediation and timetable for consent determination.
First Nations of the South East #1 –Timetabled for determination in 2024.
Malyankapa – Connection report provided to NSW and SA Governments for assessment.
Update
SANTS is Moving!
SA Native Title Services (SANTS) has outgrown its current office and is ready for a new chapter to begin. SANTS will be moving to a new office space in early September, and it will be business as usual.
Our new address will be Level 6, 27 Currie Street Adelaide 5000.
Prof. Tom Calma delivers Lowitja O’Donoghue oration
The 2024 Lowitja O’Donoghue Oration ‘Looking Back to Look Forward - Lessons From the Past to Influence Actions of the Future’ was delivered by Professor Tom Calma as part of a wide-ranging array of events for National Reconciliation Week.
Prof. Calma is an Aboriginal Elder from the Kungarakan tribal group and a member of the Iwaidja and Woolwonga tribal groups in the Top End of the NT.
With a distinguished career across academia, public service, social justice and community development, his lived experience provides a broad insight into the workings of Aboriginal and Torres Strait Islander programs and last year was named Senior Australian of the Year.
Prof. Calma’s calls to address discrepancies in the life expectancy between Indigenous and non-Indigenous peoples sparked the 2006 Close the Gap Campaign, which led to the Federal Government Closing the Gap initiative beginning in 2008.
He was also instrumental in establishing the National Congress of Australia’s First Peoples and led the design of the Voice to Parliament initiative with Professor Dr Marcia Langton AO.
Ahead of his oration, Prof. Calma spoke to Aboriginal Way about the influence Ms O’Donaghue held over his life from their years spent together in a professional and personal capacity.
“I got to really know her in 1982 when I was appointed to the board of Aboriginal hostels. I was the Darwin/NT rep on that board and she’d become chair the year before,” Prof Calma said.
“She was a person who was honest, had integrity. People on that board were very willing to listen to other people’s views before making a decision.”
Prof Calma said his optimism was buoyed by record numbers turning out for Reconciliation SA’s 2024 Reconciliation Breakfast, with Adelaide leading the way nationwide from the annual event.
“In Adelaide you saw the biggest reconciliation event in the nation, where 2,800 people went to the Adelaide Convention Centre and had breakfast at 6:30 in the morning… that’s commitment,” Prof. Calma said.
As one of the key architects of the proposed Voice to Parliament, Prof. Calma expressed disappointment in the outcome of the referendum during his speech at Elder Hall.
“It hurt big time seeing the referendum results across the nation. Unfortunately, we saw a lot of racism start to emerge,” he said.
“People seem to think they have a free run because the
I SPENT ABOUT SEVEN YEARS WITH HER ON THAT BOARD. I SAID AT THE 50TH ANNIVERSARY OF ABORIGINAL HOSTELS LAST YEAR THAT MY WHOLE LIFE HAS BEEN MODELLED ON WHAT I LEARNED FROM AUNTY LOWITJA.”
referendum was lost. They haven’t addressed what we call ‘unconscious bias.’
“We still have people who are misinformed about us as Aboriginal people.”
Prof. Calma also focused on misinformation during his speech, applauding the current federal government for setting up an in inquiry into the effect of misinformation on social media.
“The thing that peeved me the most in the referendum, and this was promoted by some Aboriginal politicians (as well as other politicians), was ‘if you don’t know vote no’,” Mr Calma said.
“If that’s not belittling, if that’s not denigrating the population, by saying ‘if you don’t know, don’t worry about trying to find out, just vote no.’
“What they should be saying is ‘if you don’t know go find out what it’s about so that you can make an informed decision.’”
Prof. Calma flagged the South Australian First Nations Voice to Parliament as a positive opportunity and asked people to lend their own voices in support of the newly established arrangements.
“People are still very keen to learn more and get more involved, our mob,” he said.
“There’s a lot of good things out there, we’ve just got to think about them.”
Nukunu Traditional Owners reject nuclear proposal
Nukunu Wapma Thura Aboriginal Corporation (NWTAC) has voiced its opposition to a push from the federal Coalition to, if elected, set up seven nuclear reactors around Australia, including one at the former coal power station in Port Augusta.
Nukunu People are the traditional owners, and have been recognised in a determination over the land and waters of the Upper Eastern Spencer Gulf and Southern Flinders Ranges. That determination encompasses the land of the former Port Augusta Power Station site. Nukunu People also have cultural heritage rights over the Port Augusta City Council area.
In response to the nuclear proposal announced by opposition leader Peter Dutton as future policy if elected, NWTAC released a statement outlining their rejection of hosting nuclear reactors on Country.
“Nukunu Wapma Thura Aboriginal Corporation opposes a proposed nuclear reactor being built on our lands and near our waters,” the statement read.
“The Upper Spencer Gulf is a significant contributor to the productivity of South Australia’s oceans and the area contains wetlands of national significance and marine fish, crustaceans and plants that can only be found in this part of the world.
“Aboriginal people throughout the region and the state of South Australia have historically and overwhelmingly opposed nuclear energy and the storage of its waste.”
Traditional Owners from the north of SA have been public in voicing their disdain for the processing and storage of uranium on Country, particularly considering the historical context of events such as the Emu Fields and Maralinga nuclear testing.
In July 2023 the Federal Court of Australia decided to cease the development of a nuclear waste dump at Kimba, 150 kms southwest of Port Augusta, citing apprehended bias in the decision-making process by former Coalition Minister for Resources, Keith Pitt, when selecting the site.
Barngarla Determination Aboriginal Corporation (BDAC) worked alongside anti-nuclear groups to protest against using Kimba for the storage of low-level nuclear waste, stating Barngarla peoples were not properly consulted when Kimba residents were polled about the project.
In addition to Port Augusta, the other sites around the country flagged for nuclear plant development if the Coalition is elected are Muja (WA), Loy Yang (VIC), Mount Piper (NSW), Liddell (NSW), Tarong (QLD) and Callide (QLD).
Prof Calma speaking during Reconcilation Week.
The oration featured live performance from First Nations artists.
Elders share knowledge at cultural camp
In June, three native title groups successfully held a cultural camp at Ilintjitjara, 20 kms north of Iwantja/Indulkana in the APY Lands.
De Rose Hill-Ilpalka Aboriginal Corporation, Yankunytjatjara Native Title Aboriginal Corporation, and Tjayuwara Unmuru Aboriginal Corporation organised the three-day event as a rare opportunity for native title members to share cultural stories, paint, carve, weave, perform inma and cook malu (kangaroo) over hot coals.
SA Native Title Services supported the native title groups by organising transport for members, catering and setting up the camp site. A videographer also interviewed Elders, young people and community members who shared stories for the archives.
A large blank canvas donated by Iwantja Arts was rolled out in the middle of camp for everyone to contribute to. The finished artwork beautifully blended the colours, animals, and landscape of their Country and signified the unity between the three native title groups.
Chairperson of Tjayuwara Unmuru Aboriginal Corporation, David Pearson said painting helps his people “share their Tjurkapa” (creation stories).
Chairperson of De Rose Hill-Ilpalka Aboriginal Corporation, Rex Tjami, said the camp was an opportunity for Elders to “bring back memories and to teach the young people.”
“Members have been weaving and making the spears, showing the young people, and sitting around the fire talking about way back, in between and now – so we’re looking at the future.”
“We’ve got three groups from native title here: De Rose Hill, Tjayuwara Unmuru and Yankunytjatjara… native title comes in blocks but we’re all Anangu (people) and there were no boundaries before, so it’s good for three native title groups getting together.”
After positive feedback from members, Mr Tjami said the groups will organise more camps with the potential for a
Allan Wilson making a spear.
big celebration to commemorate the 20th anniversary of the De Rose Hill determination in 2025. “Anangu here right now think it’s a good thing and they want to see more bigger than this and we’re going to work really hard to make it bigger. I think it’s a good thing, too.”
IT’S IMPORTANT THIS CULTURAL CAMP FOR PEOPLE TO JOIN TOGETHER AND TALK ABOUT DIFFERENT STORIES AND OUR NATIVE TITLE. THIS CULTURE WILL GO ON FROM GENERATION TO GENERATION WHEN LITTLE BABIES GROW UP, THEY WILL LEARN TO KEEP OUR COUNTRY STRONG.”
Inmas held at the cultural camp (shared caption).
Dharma and Tanya Ducasse-Singer weaving together.
Native title group members members and SANTS staff gather at Ilintjitjara.
Painting together at the camp (shared caption).
Inmas held at the cultural camp (shared caption).
Main Story
Holding on to Our Future
A growing number of Aboriginal children and young people in South Australia are being unnecessarily and disproportionately removed from their families and communities, with rates climbing to levels reminiscent of the Stolen Generations, according to a new inquiry.
The removal and placement of Aboriginal children and young people in SA was investigated over a two-year period by April Lawrie, the state’s inaugural Commissioner for Aboriginal Children and Young People. Her 176-page report, Holding on to Our Future, which was tabled in Parliament in early June, revealed 48 findings and 32 recommendations.
The results indicate a staggering increase in removal rates, with half of South Australian Aboriginal children being reported to child protection services at least once, and ten percent placed in out-of-home care within a single calendar year. Alarmingly, more than half of these placements were in non-Aboriginal forms of care, severing children’s connections to their community and culture. Removal rates in SA are notably higher than in any other state, particularly for children under the age of three and newborns taken directly from birthing hospitals.
Inquiry findings in SA
One in two Aboriginal children were subject to notifications to child protection services in 2020-21, compared to one in 12 non-Aboriginal children.
Child protection investigations were conducted for one in 12 Aboriginal children, compared to one in 125 non-Aboriginal children.
Out-of-home care was provided to one in ten Aboriginal children, versus one in 100 nonAboriginal children.
Approximately 62% of Aboriginal children in out-ofhome care were placed in non-Aboriginal forms of care.
If current trends persist, the report predicts that by 2031, 140 out of every 1000 Aboriginal children will be in statutory care.
The inquiry also pointed out a significant lack of Aboriginal community involvement in the child protection system and highlighted that over 80% of funds were allocated to removal and placement, with only 19% going towards preventative measures.
Commissioner Lawrie, a proud Mirning and Kokatha woman, says these alarming figures show Aboriginal children are being removed as a first course of action in the child protection system rather than a last resort due to systemic racism.
“Removals should be a last resort but often problems, which can be minor, have been allowed to escalate to a point where removals become the first step taken,” Ms Lawrie said.
“There is seemingly no capacity to respond early in a supportive way to reduce the risks that lead to what may have been entirely preventable removals of children. The current patterns of intervention and removal display a deeply unequal response to the needs of Aboriginal children who are separated from family in far higher ratios than non-Aboriginal children, receiving little or no support before removal, and who are much less likely to subsequently return home.”
The report emphasises that early supportive interventions are essential to reduce unnecessary removals, preserve cultural identity, and maintain connections with family, community, and country — crucial elements for Aboriginal children’s wellbeing and cultural heritage preservation.
In Aboriginal culture it is common for children to be raised with multiple caregivers spanning generations within their extended family network to instil cultural practices and recount family lore. The report found that this does not fit in with “Eurocentric” assessment models and is unaccounted for in program design or service delivery models within the child protection system.
Family Group Conferencing is one internationally recognised model that promotes preventative measures and family-led decision-making. However, the report notes its underutilisation and inconsistent referral patterns within the Department for Child Protection (DCP), often after placement decisions have already been made.
Department for Child Protection chief executive Jackie Bray says the safety and welfare of children is their highest priority and decisions to place a child into care are always a last resort.
“The department is grateful for the time and effort that has gone into developing the Commissioner’s report and the opportunity it presents to learn, reflect on our practice and continue to reform the child protection and family support system in partnership with Aboriginal people,” Ms Bray said.
“We embrace every opportunity to help deliver better outcomes for Aboriginal and Torres Strait Islander children, young people and families as we work towards reducing the overrepresentation of Aboriginal children and young people in care – a national priority.
“This has included increasing the use of Family Group Conferencing, a $13.4m investment to support that increased use and the recent introduction of our Finding Families program, which connects Aboriginal children already in care with family-based placements within their extended family and community.”
This funding has been committed to the service over the next 5 years by the state government, though a significant portion has been allocated to a non-Aboriginal organisation. The program offered to Aboriginal families, Ngartuitya, is Aboriginal-led, culturally safe and appropriate, so it is one area expected to grow positive results. The new Finding Families program was just announced in June, so was not included in the inquiry findings.
Taikurtirna Warri-apinthi is another model which Ms Bray says was established in 2022 to identify Aboriginal kin and community placements.
“The program is one of its kind in Australia operating within a statutory context that is fully staffed by Aboriginal and Torres Strait Islander people,” Ms Bray said.
“The Taikurtirna Warri-apinthi program embeds the Aboriginal and Torres Strait Islander Child Placement Principle and Family Led Decision Making framework into decisions about placements.”
Previously known as the Family Scoping Team, this program was being piloted across six metropolitan offices when the inquiry was taking place, and the result of 42 Aboriginal children put in Aboriginal kinship placements
underpinned the decision to expand the program to all metropolitan offices late last year.
The inquiry states that the success rate was based off a relatively small number of referrals (24.1%), from eligible Aboriginal children using the program. It finds that cultural oversight, accountability and responsibility of family scoping belongs in the Aboriginal community, not within the statutory system.
The Holding on to our Future report reflects that “the decision to expand the Taikurtirna Warri-apinthi program off such a small success rate, as opposed to appropriately funding and resourcing the Aboriginal community to fulfil this function, is further evidence of the department’s drive to control decision-making for Aboriginal children.”
Commissioner Lawrie says it’s vital for Aboriginal people to be involved in decision-making before there’s any change.
“One main issue is that no matter where you look in the system, at every interface and intersection, Aboriginal people are absent in the decision making,” Ms Lawrie said.
“The best path forward is through preventative measures, keeping Aboriginal children with their families or at least in their communities, wherever possible, for their wellbeing.
“Ideally this would be addressed through intensive family support services at an early stage, but often this isn’t possible due to a lack of funding for these services.
The inquiry found under 20% of DCP funding is going towards support and preventative measures, with the remainder directed toward the removal and placement of children in care.
“What was really obvious to everybody even prior to the inquiry, is the level of investment in prevention,” Ms Lawrie said. A statement from DCP says it is addressing this by increasing both the number of specialist Aboriginal consultant positions within the department and the extent of its partnerships with Aboriginal controlled organisations.
Over the last few years, the number of Aboriginalidentified workers at DCP has remained consistent, at around 5%. At the time the inquiry commenced there were 10 principle Aboriginal consultant positions responsible for 37.4% of children in care, across multiple decisions relating to each child. By the time the report was drafted, an additional ten consultants had been added. While these were welcomed roles, the inquiry suggests that aside from requesting Family Group Conferencing, these roles are not authorised to make significant decisions and their advice is often disregarded.
Currently only two Aboriginal Community Controlled Organisations receive funding from the Department of Human Services to deliver early intervention services to Aboriginal families in need. Aboriginal Family Support Services which deliver Family Group Conferencing services were the only one until February this year, when KWY was able to officially begin delivering DCP’s brand-new Finding Families service.
Both are largely metropolitan-based but deliver services across all SA communities, which the Holding on to Our Future report says runs contrary to the Aboriginal and Torres Strait Islander Child Placement Principle and to selfdetermination for local Aboriginal communities.
“It is culturally inappropriate and unproductive for two statewide services to advise on matters relating to local
THE STATE GOVERNMENT MUST ACKNOWLEDGE THAT IF IT ONLY INVESTS IN OUT-OF-HOME CARE THEN CHILD REMOVAL IS THE ONLY RESPONSE WE WILL SEE.”
level Aboriginal communities they are not connected to,” the report read.
The report indicates that children who have been removed from their birth family rarely return home to live, with reunification sitting at just 3.8% between 2022-2023. It suggests that contact with family members is minimal and not prioritised after a child has been removed. A plan for permanent care is usually started as early as possible for young children within the child protection system to encourage permanence and stability, yet this lessens the authority of the Principle.
‘The Principle’, is a framework designed to keep children connected to their families and culture, thereby reducing the over-representation of First Nations children in the child protection system. Established to counter the negative impact of the Stolen Generations, the Principle puts Aboriginal community leaders at the forefront of decision-making about the care, protection and interests of their children. It is also designed to safeguard against the Stolen Generations being repeated.
The SA Government agreed upon implementation of the Principle alongside all states in Australia. This means they must ensure compliance with the Principle’s placement hierarchy, putting children with relatives, in kin placement, or with an Aboriginal foster carer wherever possible. However, only 61% of South Australian children in
care were reported as being placed in compliance with the Principle in June 2023, a decrease from 67% in June 2013.
Dr Rhiannon Pilkington, a researcher from the University of Adelaide, provided data analysis for the inquiry and gave evidence that Aboriginal children were being dealt with differently throughout the system.
“Whichever part of the child protection system we look at, from the first notification of a child, all the way through to when children are removed – the comparison of the experiences of Aboriginal and Torres Strait Islander children compared to non-Aboriginal children is confronting and alarming,” Dr Pilkington said.
“When we’ve talked to Aboriginal families, Aboriginal workers, even within the system, they have said to us [that] racism is inherent in the way our systems work all the way from who gets notified to who gets removed.”
The full Holding on to Our Future report can be read at
Name Announced for New Peak Body for Aboriginal Children and Families
In June, the Department for Child Protection announced the name of its new peak body, Wakwakurna Kanyini, designed to represent South Australian Aboriginal children. It says the establishment of the body is moving forward, with the process to recruit a CEO underway.
Wakwakurna Kanyini means ‘holding on to our children’. Wakwakurna is the Kaurna word for children, and Kanyini is a Pitjantjatjara word with a complex meaning loosely translating to interconnectedness, nurture and supportfor family, country and community.
This name was decided upon by a steering committee, which is guiding the overall establishment of the new body. The committee is supported by national peak body SNAICC – National Voice for Our Children.
Department for Child Protection chief executive, Jackie Bray, called Wakwakurna Kanyini a response to longstanding calls from Aboriginal stakeholders.
“Wakwakurna Kanyini will be instrumental in helping to address overrepresentation, inform government policy and practice, and to advocate for the needs of Aboriginal children and families,” Ms Bray said.
Wakwakurna Kanyini interim board member, Sandra Miller, said she was keen to see genuine reform in the child protection system.
“Our newly formed peak body now has a name reflective of our aim, the culmination of decades of advocacy to strengthen the care, protection and rights of Aboriginal children,” she said.
“We are looking forward to working closely with the appointed CEO to advance outcomes for Aboriginal children across South Australia.”
News of the peak body came early last year, with $3.2 million in backing from the Malinauskas Labor Government. The aim is for Wakwakurna Kanyini to become a strong and independent community voice providing leadership on the representation of community-led priorities to the State Government. They plan to focus on improving outcomes for Aboriginal children and families and build capacity for the Aboriginal community-controlled sector to provide services to families in need.
SA Minister for Child Protection, Katrine Hildyard, said she was proud of the government’s investment in this peak body.
“In line with Closing the Gap target 12, the State Government is deeply committed to addressing the overrepresentation of Aboriginal children in contact with the child protection and family support system,” Minister Hildyard said.
“We know that lasting change will only be advanced through partnership and through empowering the voices and leadership of Aboriginal people – Wakwakurna Kanyini will do just that, and I am really proud of our government’s investment in this crucial peak body.”
Commissioner April Lawrie with young people. Photo supplied.
Holding on to Our Future report. Photo: Topbunk.
Frontier conflict map details SA’s chequered past
An extensive interactive map detailing colonial encounters between Aboriginal peoples and European settlers has been released for public viewing after four years of collaborative work.
‘The South Australian Frontier and its Legacies’ map details encounters from early colonialisation through to the late nineteenth century and records how these events have been remembered from region to region.
The website’s aim is to increase dialogue and broaden public knowledge of frontier conflict - to add insight into a broader net of understanding to the history of interpersonal and cultural violence from South Australia’s colonial past, up until the late 19th century.
From within the online mapping archive, users can explore the chequered history of interaction between settler colonies and First Nations peoples, with different geographical pinpoints providing the ability to access these materials.
The team behind the map acknowledge the material detailed makes up only a small part of the diversity of lived history and experiences of SA’s colonial frontiers and that other accounts are yet to be shared.
The project has been helmed by Senior Lecturer in the Department of Historical and Classical Studies Dr Skye Krichauff and School of Humanties
Associate Professor Rob Foster (both from The University of Adelaide) who have collected oral histories, sorted through state records and accessed additional documents to put together this snapshot of frontier interactions.
The project began around four years ago, inspired
IT’S A SHARED PAST THAT NEEDS TO BE KNOWN FOR ABORIGINAL AND NON-ABORIGINAL PEOPLE TO MOVE ON INTO THE FUTURE TOGETHER”.
by the truth-telling component of the Uluru Statement From the Heart, with the intention to collate information previously documented by Rob Foster and Amanda Nettelbeck, in a book released in the early 2000s called ‘Out of the Silence: The History and Memory of South Australia’s Frontier Wars’.
Dr Krichauff flagged that Aboriginal oral histories weren’t part of the previous project, and that they really wanted to make all the information they could find publicly available.
“Most of these incidents that we found on the map haven’t been remembered through the decades - why is that? Everyone can relate to a map and look at a place closest to them and feel connection,” Dr Krichauff said.
“In these records there are a lot of Aboriginal people’s names and names of places, words that haven’t been remembered or words lost which are able to be recovered. It could be a water hole or a creek in places where Aboriginal people were displaced quickly, and that knowledge wasn’t passed on through the generations. What has been surprising is the level of detail that we’ve found out.”
Also included in the map are historical acts including the poor treatment of Aboriginal women and interactions of Aboriginal people with police, the burning of utensils and spearing of stock.
Dr Krichauff highlighted distance from Adelaide as a key factor in the availability and existence
1851 Past Lease Diagram Volume 2 page 087, Bowman, Crystal Broook.
All contributors from SA frontier map project.
of historical accounts and oral histories from the state’s remote areas.
“When you look at the Flinders Ranges it’s very likely there are many more [incidents] that went unrecorded,” Dr Krichauff said.
“The Adnymanthana have really strong oral histories of events that happened there and they can pinpoint them down to the location.
“Due to the distance from Adelaide, there were no policemen up there. In the really early colonial years the pastoralists were far apart and were a bit of a cohort as well.
“It’s a well-coined phrase but there seems to have been a ‘conspiracy of silence’, of not wanting to speak out about what was going on. This is where oral histories are really important.”
Previous similar examples of this style of records include the Newcastle ‘Massacre’ map and The Guardian’s ‘Killing Times’ map. These examples however focused solely on massacres, defined as killings of six or more people in one event.
In those maps, South Australia has a relatively low number of massacre events, with the Frontiers map aiming to fill in the blanks through a broader scope of violent incidents.
Dr Krichauff attributes this to the timing of the colonisation of South Australia, taking place after the antislavery movement in 1833 in London where humanitarians were elected to parliament and introduced an investigation into the British Empire’s colonised people.
“One of the women that I worked with a lot was Claudia Smith who’d heard a story of her great-great grandmother, where she knew that she’d been hidden and survived by this Ragless family,” Dr Krichauff said.
“They were talking about their women and children being whipped for going to water holes and knew of several locations where this happened.
“We were able to track that down and not 100% accurately but pinpoint where that might’ve happened based on a name.”
The interactive map and other information can be accessed by googling The South Australian Frontier and its Legacies.
Project partners who contributed in various ways to the project include the State Library, State Records, History Trust, SA Museum and Reconciliation SA.
Support to help First Nations students thrive
The federal government has announced funding for two First Nations Foundations to drive success for Indigenous children in school.
$4 million will be invested into scholarships at GO Foundation, and $4.5 million will go towards the Aurora Education Foundation’s Redefining Indigenous Success in Education (RISE) initiative.
GO Foundation has awarded more than 1,700 scholarships to Indigenous students across 100 schools and universities. Since expanding to founders Adam Goodes and Michael O’Loughlin’s hometown of Adelaide in 2019, it has awarded more than 338 scholarships to primary, high school and university students in the city, including 153 this year so far.
The Aurora Education Foundation supports Indigenous high school students through tutoring, camps and mentoring programs. This year its RISE program has supported 541 students at 49 schools.
Minister for Indigenous Australians Linda Burney said education is the key to empower young people and help them build great careers.
GO FOUNDATION PROVIDES THE SUPPORT FOR YOUNG INDIGENOUS AUSTRALIANS TO BE STRONG IN THEIR CULTURE AND SUCCESS IN SCHOOL, TRAINING AND WORK,” MINISTER FOR INDIGENOUS AUSTRALIANS LINDA BURNEY.
“And the Aurora Education Foundation is doing important work to help improve the system so that all Aboriginal and Torres Strait Islanders can thrive.”
Education Minister Jason Clare said he wants more students to have the chance at higher education and that work the two foundations is doing is working.
“It is increasing attendance rates. It is helping more Indigenous students to finish school and go on to TAFE or university.”
Artist Artwork
Aboriginal and Torres Strait Islander readers are advised that this site contains images, names and written depictions of people who are deceased. All viewers are warned that words and language unacceptable today that appear in the archival records may be quoted in this website, and that the information contained on this website may cause trauma and hurt.
Snell, YP Black prisoners to Adelaide, 1850, SLNSW.
Reconciliation SA News
Reconciliation SA News
Another National Reconciliation Week has passed, which means so has another NRW breakfast. This year was not only our biggest breakfast yet but the biggest in the country, with just under 3000 people attending.
The entertainment included musicians Rob Edwards & Dem Mob, dance group Of Desert & Sea and a powerful keynote speech from Adam Briggs, who ensured the crowd received the following message:
“Australia has to reconcile with itself. It has to reconcile with its history truthfully.
Australia will continue to struggle to have a true identity until it wholeheartedly embraces our values, the true culture of what’s been here for thousands of years. Racism has to be met with contempt. It needs to be smashed. No more sensitivity training, they know better. We all know better.”
It was also our busiest Reconciliation Week with the team attending events east, west, north and south of the CBD, as well as in the Adelaide Hills.
CEO Jason Downs also recently attended the South Australian Screen Awards 2024, the first time the awards have been held in three years. This was to present the new award ‘Best First Nations Film’ to the category winner Adam Jenkins, whose film The Getaway took home the prize.
Reconciliation SA sponsored the award along with Feel Good Nunga Radio, and Jason, along with Kel from Feel Good Nunga Radio were there to hand the trophy to Adam. We were proud to be able to support the event.
Looking to the future, we have started to plan our Annual Fundraising Gala and are currently seeking sponsorships and engaging with talent.
Adam Briggs.
Crowd at NRW Breakfast.
Of Desert & Sea at NRW Breakfast.
Rob Edwards performing at NRW Breakfast.
Photos: Samuel Graves.
Balya helps put First Nations on centre stage
Balya Productions have taken the helm for Yabaardu Festival 2024 and are continuing their important work of providing First Nations representation in connection and event production on a national scale.
Balya is anchored by Wirangu, Kokatha and 2024 NAIDOC SA Person of the Year winner, Letisha Ackland, a seasoned festival guru with 15 years of experience helping produce some of the country’s biggest festivals and events.
This year Yabaardu Festival boasted a strong contingent of First Nations performers from across Australia, ranging from festival stalwart Dan Sultan, to Malyangapa and Paakantyi emcee Barkaa, and an extensive list of artists from SA’s deeply talented rural communities.
In 2023, Balya handled production for the inaugural Yabaardu Festival, which was also held at the Far West Aboriginal Sporting Complex in Ceduna.
The event attracted headliners King Stingray from North-East Arnhem Land, straight off the back of a hugely successful national tour.
Balya provides representation and opportunity for First Nations peoples to “break the mould” in a space that had limited visibility when Ms Ackland first cut her teeth in the industry.
“When I first started, I was usually almost the only female on stage, let alone First Nations mob,” Ms Ackland said.
“I’m big on mentoring, I live by ‘you can’t be what you can’t see’. When I was a young festival goer, I’d look on stage and go ‘where are all the women?’
“Seeing First Nations artists up there is really welcoming and it’s nice for them to see a sister on stage. IT’S HARD TO TRY AND BREAK THAT MOULD OF JUST BEING A YOUNG PERSON FROM COMMUNITY. WHEN YOU CAN BRING THAT EXPERTISE BACK HOME AND SHOW YOUR SKILLS AS A PROFESSIONAL IN THE COMMUNITY IT’S REALLY IMPORTANT,” MS ACKLAND.
You can connect naturally when you say hello.”
Yabaardu means ‘everyone’ in Wirangu language. Tickets to the festival were free, and a strong contingent of local community members pitched in to help with operations.
Ms Ackland herself grew up in the Far West Coast region of South Australia, and found Yabaardu an opportunity to showcase the industry skills she’d developed and bring them back to Country.
She rose through the ranks of the music industry via Adelaide University’s Centre for Aboriginal Studies in Music (CASM) program, leading to a stint studying sound engineering before falling into the fast-paced world of festival production.
“Ceduna’s one of them who always miss out, because it’s the furthest town out in South Australia. It’s a real hot spot for our mob with around five language speaking groups.”
For the crew involved with Balya, bringing people from around the country to experience the Far West Coast together is what makes it all worth it.
“Balya is about putting those First Nations artists on stage for some recognition. It’s putting a positive spin and outlook on the community out there,” Ms Ackland said.
“You gotta get people on board to see the value and worth it brings for the community for it to start taking its legs.”
Ceduna rapper Shaun Miller is one of many who has felt the immediate impact from opportunites associated with Yabaardu Festival.
“Last year I was working to help set up the festival whilst making music in my lounge room at home,” Mr Miller said.
“This year, after a few releases my music has been recognised. I now have the opportunity to perform to my people in my hometown.”
“Ceduna holds cherished childhood memories of music with my family, returning to play for my community in front of all generations - creating new core memories with music that connects us fills my heart with immense joy and love.”
The cold weather couldn’t keep away punters at Yabaardu. Photo: Morgan Sette
King Stingray capping off a national tour in Ceduna. Photo: Morgan Sette
Dialysis on Country for Coober Pedy
In a groundbreaking development for the community of Coober Pedy, a new dialysis unit has been established by Purple House, bringing essential healthcare services closer to those in need.
Purple House, known for its dedication to providing dialysis services to remote areas, has expanded to Coober Pedy in a move that promises to significantly impact the lives of individuals requiring dialysis treatment in the region.
The four-chair dialysis unit is the first to open from the Commonwealth’s $73 million package intended for up to 30 facilities to benefit patients across Australia.
Dialysis units are used for the treatment of end-stage renal failure, a condition which requires treatment three times a week if you’re unable to get a kidney transplant.
Dialysis purifies the blood when kidneys are no longer working properly and is usually required every second day, generally lasting four to five hours per session.
Coober Pedy is the first of six facilities announced alongside this funding, with Purple House working on the next five, including a new site at Yalata on the Far West Coast.
Patients who previously had to travel long distances for
treatment can now receive care closer to home, reducing the burden of travel and crucially allowing patients to remain on (or return to) Country which is paramount for individual and community wellbeing.
Purple House began when Pintupi people from Western Desert, particularly Kintore in the Northern Territory and Kiwirrkurra in WA voiced their concern about family members having to leave their homes, communities, jobs and sacred sites to drive long distances to Alice Springs for dialysis.
Initial funding for Purple House was raised during an auction at the Art Gallery of NSW at the end of 2000 (Nov 11), where they managed to raise over a million dollars in one night.
Purple House CEO, Sarah Brown, has been with Purple House since its inception and said there had been much relief from the community in Coober Pedy after the installation of the dialysis unit.
“Coober Pedy is our twentieth remote dialysis unit. People who would usually be stuck living in Adelaide, or Port Augusta or Whyalla for dialysis will now have the option to be home in Coober Pedy,” Ms Brown said.
“In the early days it was tricky because we didn’t fit, dialysis is often seen as hospital business but we’re Aboriginal community-controlled dialysis in a real primary health care community development model.”
During its early years Purple House continued to rely on fundraising or mining royalty money provided through native title to facilitate the ongoing implementation and development of remote dialysis care.
Inside shot of dialysis unit.
They had initally been fundraising and speaking to community in Coober Pedy before the Commonwealth government announced its funding allocation.
For Purple House, a litany of different factors contribute to allocating priority to different communities seeking dialysis units to meet their community needs.
“For us it’s about a request from the community itself, whether it’s a primary health care provider or community members, looking at people who are on dialysis now. We look at things like is there enough water - you need lots of water for dialysis. Also, whether there’s places for nurses to live,” Ms Brown said.
“Usually if we get a request then we ask to be invited to come and sit down with people and see what it is they want and what we think might work in their location.
“We’re not trying to do McDonald’s dialysis, it’s not the same in every place. It’s really important to us that people from the community are involved in the design - that they’ve got some agency and control over the service.”
Ms Brown flagged cultural safety and priorities being listened to as being equally important as having nurses who “know how to put the needle in properly”.
“In some places these days, even with four machines there isn’t enough for people to be home all the time. Sometimes people will say I’m young, I can walk in both worlds and it’s easier for me to travel but give me some time back home,” Ms Brown said.
“Let’s get those old people home because they’re the ones who really need to be close to Country and pass on their cultural heritage to the next generation.
“If they die before that knowledge is passed on, then it is lost.”
The four-chair dialysis unit is the first to open from the Commonwealth’s $73 million package intended for up to 30 facilities to benefit patients across Australia.
A dialysis demonstration underway at the new unit.
Ribbon cutting ceremony in Coober Pedy.
Yandruwandha Yawarrawarrka Part B Consent Determination
The Yandruwandha Yawarrawarrka peoples native title rights recognised in second consent determination, which took place at Tibooburra in far northwest New South Wales on Wednesday, July 3.
The determined area covers 6,367 sq kms of southwest Queensland extending in a strip along the South Australian border from Omicron in the south, to Cook’s Well in the north, including areas of the Cooper Creek around Nappa Merrie.
Yandruwandha Yawarrawarrka peoples now hold native title rights over the same land and waters as the Wongkumara peoples from Queensland, who also who also had their native title rights recognised for 48,000 sq kms of land during the determination after a three-decade long battle.
The two groups hold separate and distinctive native title rights and interests. As such, the consent determination hearing was attended by representatives from both native title claim groups.
The Yandruwandha Yawarrawarrka peoples’ first Consent Determination took place in December 2015, 20 years after their first application was lodged. At that time they were formally recognised as the native title holders of 40,000 sq km of land in SA’s far northeast.
The area covered by that determination in the Cooper Basin region covered seven pastoral leases and several towns, including Innamincka.
When delivering his judgment, Justice Murphy said: “despite dispossession from their Country by pastoralists, and more latterly by mining interests, the Yandruwandha Yawarrawarrka people have managed to maintain their culture and a deep connection to their country. That is a testament to their strength, their commitment and their love of Country.”
SANTS has continued to provide legal representation to Yandruwandha Yarrawarrka
Traditional Land Owners Aboriginal Corporation (YYTLOAC) after their first successful determination in in South Australia.
The judgement was originally meant to be handed down within the proposed determination area at Nappa Merrie, 40kms northeast of Innamincka in central west Queensland, however due to poor weather and road closures, it was moved to a location with access via sealed roads at the last minute.
“While it was disappointing to not have the judgement handed down on county, the fact remains that the Yandruwandha Yawarrawarrka people are now recognised as traditional owners of land and waters in Queensland and can speak for our country into the future, which greatly pleases our current group of Elders,” Rob Singleton, Chair of YYTLOAC said.
The Yandruwandha Yawarrawarrka peoples hold a significant place in Australian history, as it was through their land that Burke and Wills’ infamous expedition came to its fateful end in the 1860’s.
Seven of the 19 men travelling with them perished as they attempted to cross Australia from Melbourne to the Gulf of Carpentaria, and the remaining men would have likely died too if it was not for the Yandruwandha Yawarrawarrka peoples who came to their aid providing food, water and shelter.
The infamous “Dig Tree” where the explorers buried supplies and some perished can be found within the 46,000 sq kilometres of land in Part A & B of the Yandruwandha Yawarrawarrka peoples’ determined land.
Traditional owner applicants.
Applicants and community members watch proceedings in Tibooburra.
Nation-leading SA Voice begins to take shape
The historic SA First Nations Voice to State Parliament is shaping up with the appointment of its inaugural presiding members and first meetings conducted since the March 2024 elections.
The early operational stages have seen a mapping-out of how the peer-appointed local Voice candidates intend to operate as they advocate for their respective Aboriginal communities.
Narungga, Kaurna and Ngarrindjeri woman, Tahlia Wanganeen and Marlinyu Ghoorlie, Wirangu, Kokatha, Mirning, Noongar and Barngala man Leeroy Bilney were appointed during the inaugural voice meeting as presiding members to represent the historic election of First Nations representatives from across South Australia.
Ms Wanganeen was elected to represent the Central region, an area encompassing much of metropolitan Adelaide. Ms Wanganeen currently serves as the Chairperson of the South Australian NAIDOC committee and is known for her leadership and community advocacy.
The Central region stretches from a northern border adjacent to areas including Gawler and Virginia, down south towards a border adjacent to towns including Yankalilla, Meadows and Callington.
The western side is capped by shoreline and the eastern
border is met by towns including Callington and Birdwood.
Mr Bilney hails from the West and West Coast region, an aspiring community leader serving as chief executive for Yadu Health Corporation, advocating for Ceduna and its surrounding communities.
As the presiding members of the SA Voice, Mr Wanganeen and Mr Bilney are responsible for speaking to parliament on behalf of the 12 member Aboriginal advisory body elected from within the regions, with 46 members in total.
Each of the six regions - Central, Far North, Flinders and Upper North, Riverland and South East, West and West Coast, Yorke and Mid North - have put forward two elected members to make up these numbers.
Five of the 6 regions have 7 elected members in total, with the Central region comprised of 11 elected members due to higher population of Aboriginal and Torres Strait Islander peoples within the metropolitan zone.
At time of publication no initial date for the first address to parliament from the elected Presiding Members has been set.
Scan the QR code to see the
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essments to ok at who did will guide the agement for g
We want to beat diabetes and make a better future To do this – we need your help
To follow up with those participants we saw 5 years ago, we will be visiting the following towns/communities in the next half of the year
Yalata
Port Augusta
Mount Gambier
We look forward to reconnecting with our past participants and we’ll be in contact soon to book in the follow-up assessments.
Yitpi Yartapuultiku, the new “Soul of Port Adelaide”
Meaning “Soul of Port Adelaide” in the Kaurna language, Yitpi Yartapuultiku is set to become a new cultural destination for Port Adelaide.
Due to open its doors to the community in early 2025, the cultural centre is under construction on the banks of the Port River and will provide a direct connection to Yerta Bulti Country (the area surrounding the Port River), a region with a rich cultural history for the Kaurna People. The culturally safe centre and its surrounds will be available for anyone, Aboriginal or not, to use.
The City of Port Adelaide Enfield and its elected members, the PAE Aboriginal Advisory Panel, designers, architects and seven Kaurna family Custodians from the local region worked together to set a vision and process to develop the centre.
PAE working group member Aunty Pat Waria-Read said a facility like this has been a long time coming.
“Over many years our community has wanted Yitpi Yartapuultiku, an Aboriginal Cultural Centre in Port Adelaide. Recognised key local Elders led community groups and workshops with the dream to have a place of healing that spiritually connects to this land. Today we can acknowledge our Elders and community gatherings and celebrate and continue their legacy,” Aunty Pat said.
“[Now] we can start to visualise and accept that Yitpi Yartapuultiku is a place endorsed by Elders of past, present and emerging; a place to be proud of, where we share a culturally safe place for Aboriginal and Torres Strait Islander peoples and the broader community to connect with each other; a place
where we can interact, respect and trust each other.”
The design concept for Yitpi Yartapuultiku by Ashley Halliday Architects and WAX Design (landscape designers) pay homage to the Aboriginal connection to land, sea, waterways and sky, with cultural practices and narrative embedded into every aspect of the design. The space will feature: a high-quality, family-friendly and immersive nature play space for the community a large auditorium that will hold up to 200 people for events, festivals and conferences state of the art facilities including an art workshop area, a commercial kitchen and flexible meeting room spaces.
The vision is for Yitpi Yartapuultiku to become a starting point for families to explore the local cultural landscape and learn about Aboriginal culture and history through self-guided walks and cultural tours.
AIATSIS Summit 2024
The annual Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS) Summit was held at the Melbourne Convention and Exhibition Centre Centre in Naarm (Melbourne) this year.
People from all over the country were brought together to participate in five days of inspiring and thoughtprovoking forums and workshops led by some of Australia’s leading Native Title and legal experts, academics and government representatives, alongside First Nations Elders, leaders and youth.
The co-convener of the 2024 Summit was the First People’s Assembly of Victoria, the democratic voice for Aboriginal and Torres Strait Islander people on the journey to Treaty in Victoria.
This year’s theme, ‘Celebrating Indigenous Brilliance: Then and Now’, was especially significant, given 2024 marks 60 years of AIATSIS. This theme emphasised the importance of preserving traditional Aboriginal knowledge and practices while continuing to evolve and thrive in the modern world.
Aunty Gail Mabo and her son Kaleb took to the stage on Mabo Day, the first day of the summit, to introduce the Mabo Lecture (given by National Native Title Council CEO, Jamie Lowe) and spoke on the theme. Kaleb reminded participants to uphold traditional wisdom and values to safeguard their own culture and identity.
“It’s like that old saying, you don’t know who you are unless you know where you come from. Your identity is formed around the cultural aspects of your life and it forms your community’s cultural expectations of you and who you are,” Mr Mabo said.
Aboriginal Child and Youth Worker Residential Care – Pool
We are committed to increasing Aboriginal & Torres Strait Islander participation in our workforce because we need you to help us make a positive difference to the lives of Aboriginal children and young people in our care.
Aboriginal Child and Youth Worker Residential Care – Pool
Young Aboriginal people are over-represented in the child protection system and it’s vital we keep them connected to family, culture, and country.
Are you passionate about making a positive difference in the lives of children and young people?
That’s where you come in!
Would you like to be paid to receive a formal qualification and on-the-job training?
We will cover the cost for you to study at TAFE to earn a nationally recognised qualification, the Certificate IV in Child, Youth and Family Intervention., We will also provide you with on-the-job training to help you become a Child & Youth Worker.
As a Child & Youth Worker, you will ensure children and young people in our care (including non-Aboriginal young people):
• have access to education
• participate in social, sporting, and cultural activities
The Department for Child Protection is committed to increasing Aboriginal and Torres Strait Islander participation in our workforce. As a Child & Youth Worker, you will ensure children and young people in our care have opportunities to experience education, connection, community, spiritual identity, and participate in social, sporting and cultural activities.
• improve their social and living skills
You will be part of a team contributing to:
• improving the social and living skills of children and young people in residential care
• participate in reunification/reconnection with their families, family-based care providers, or other suitable care options.
In return, you will:
• receive a competitive salary, ($66,590-$70,968) plus superannuation and relevant shift penalties
• assisting in the reunification/reconnection with their families, family-based care providers, or finding other suitable care options.
• accrue up to 5 weeks’ annual leave p.a.
In return, you will:
• be allocated a mentor and undertake shadow shifts to build your confidence and develop your skills
• receive a competitive salary ($66,590 – $70,968 p.a.) plus superannuation and shift penalties
• accrue up to 5 weeks of annual leave
• be paid to complete the nationally accredited TAFE qualification
• have access to the TAFE Aboriginal Access Centre to support you during your studies
• be paid to complete a national Certificate IV qualification
• join our State Wide Aboriginal Training (SWAT)
• receive ongoing learning and development.
• gain membership to the Department’s State Wide Aboriginal Training (SWAT)
• receive ongoing learning and development.
For more information about the role or to apply online, visit iworkfor.sa.gov.au and search for reference number 529423.
Enquiries: DCPRecruitment@sa.gov.au.
If you’re passionate about supporting Aboriginal and other children and young people in care, find out more about the role and apply online at bit.ly/DCP-Careers-Portal Enquiries: DCPRecruitment@sa.gov.au
For the purpose of this advertisement, the term Aboriginal is used to refer to Aboriginal and Torres Strait Islander people within South Australia. This is not intended to exclude Torres Strait Islander people, or people that identify as being of both Aboriginal and Torres Strait Islander descent.
For the purpose of this advertisement, the term Aboriginal is used to refer to Aboriginal and Torres Strait Islander people within South Australia. This is not intended to exclude Torres Strait Islander people, or people who identify as being of both Aboriginal and Torres Strait Islander descent.
Kaleb Mabo. Photo: Jacinta Keefe
AIATSIS, Day 3. Photo: Jacinta Keefe
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