29338: Indigenous Cultural Awareness -- Foundations Course

29338: Indigenous Cultural Awareness Foundations Course

Indigenous Cultural Awareness 

Induction 1.0

Published February 27, 2025

Overview of Course

The Five Indigenous Cultural Awareness Foundations

A brief insight of Indigenous Australia Today

Indigenous Australia Basics

• Traditional Stage
• Before The Year 1770
• colonisation stage
• Between The Years 1770–1967
• modern stage
• Between The Years 1968–2019

Effective engagement with Aboriginal and Torres Strait Islanders

Tools and Knowledge for Engagement

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Welcome to the YOUR MOB LEARNING platform. You are about to undertake the Indigenous Cultural Awareness Foundations Course.


For your convenience, this course has been divided into five sections as follows:


A brief insight of Indigenous Australia today
Traditional stage
Colonisation stage
Modern stage
Effective engagement With Aboriginal and Torres Strait Islanders.

• The First section 'A brief insight of Indigenous Australia', gives an overview of what Indigenous Australia is and shares key information and insights.
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• The Second section 'Traditional stage', focuses on everything before 1770 (when Captain Cook arrived in Australia), with regards to traditional culture and history.
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• The Third section 'Colonisation stage', focuses from when Captain Cook first arrived in Australia up until the significant national political referendum in 1967.
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• The Fourth section 'Modern stage', outlines the positive change and challenges that have been combated since 1967 and up until this present day.
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• The Fifth section 'Effective engagement with Aboriginal and Torres Strait Islanders', looks at tools and key pieces of knowledge that helps individuals engage more effectively with Indigenous Australians.

Let's get started on your cultural awareness journey...


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Indigenous Australia Basics
Lesson 2 of 6







There are TWO Indigenous groups in Australia. The first is Aboriginal and the second is Torres Strait Islanders. These two groups make up Indigenous Australia.

Aboriginal





General map of Aboriginal Countries and Mobs 1

Aboriginal people have lived on the main continent of Australia for 40,000 - 60,000 years. Traditionally, they refer to the land their family are from as 'Countries' or 'their Country'. With this land they have both a physical and spiritual connection that runs deep, connecting them to their ancestors who lived on the same land before them. There are hundreds of different Aboriginal countries throughout the continent of Australia. Many of these have different languages, customs and protocols. 2





Aboriginal flag

The Aboriginal Flag was designed in 1971 by Harold Thomas, an Aboriginal man from Central Australia. He chose the colour black to represent the skin colour of early Aboriginal people, red to represent 'mother earth' or 'Country,' and a yellow circle to represent the sun, the giver of life. The flag has now become an iconic symbol of the Aboriginal people 3




Aboriginal man playing traditional instrument (Didgeridoo)


Torres Strait Islanders




Thursday Island in the Torres Straits




The Torres Strait Islands, home to the Torres Strait Islander people, is located in the expanse of water that seperate the northern tip of Queensland and the Southern Coast of Papua New Guinea.





Diagram of the Torres Strait Islands 4




The Torres Strait Islands is made up of over 100 small Islands, with approximately 15 being inhabited. The Islands are surrounded by beautiful clear seas and lush green landscapes. The main island, Thursday Island (Waibene), has the largest population and is often referred to as 'TI' by the locals. Archaeologists have confirmed that Torres Strait Islander people have been living on these islands for over 2,000 years. 5





Torres Strait Islander flag




In 1992 Bernard Namok of Thursday Island, designed the Torres Strait Islander flag. In the middle of the flag is a white dhari, which is a cultural head-dress used in dances performed by the Islanders on special occasions. The star in the middle of the flag represents the importance of stars in helping the Islanders navigate from one island to another in their boats. The tip of each star represents the five major Islander groups in the Torres Strait Islands. Green represents the islands, blue represents the waters, and black represents the skin colour of the early Torres Strait Islander people. 6





Torres Strait Islander man in traditional dress






How did Aboriginal and Torres Strait Islanders get their names?







The word Aboriginal was given to Australia’s first nations people, by settlers in the late 1700s. The word Aborigine or Aborigines is a Latin word that means 'from the beginning'. In ancient times, particularly during the reign of the Roman Empire, the word Aborigine was traditionally used to describe the native people of an area before they were invaded or colonised by the Romans. Today this term has become so familiar that it is now accepted by most modern-day Aboriginal people, in addition to their traditional Country name.

The name Torres Strait Islands was named after Spanish ship Captain, Luis Baes De Torres, who sailed through the Torres Straits in 1606 on his way to the Philippines. 7






How many Indigenous Australians are there?







In 2016, Aboriginal and Torres Strait Islander people made up approximately 3.3% of the Australian population (798,365). Approximately 91% of Indigenous people identify as Aboriginal.
Approximately 5% of Indigenous people identify as Torres Strait Islanders.
Approximately 4% of Indigenous people identify as both Aboriginal and Torres Strait Islander.8






Where do Indigenous people live?




Over one-third of Indigenous people live in major cities.
44% of Indigenous Australians live in regional areas.
Approximately 18% live in remote and very remote areas.
61% of Aboriginal people live in New South Wales and Queensland.
13% live in Western Australia, and a lower percentage live in every other state except the Northern Territory.
The Northern Territory has approximately 10% of the national Indigenous population; however, almost 1 in 3 people in the Northern Territory are Indigenous Australians.
80% of Torres Strait Islanders live outside the Torres Strait. 9,10






Interesting fact about the Median Age Spread





Young Aboriginal boy participating in a corroboree (traditional dance)
50% of the Indigenous population are under 23 years of age
Compared to non-Indigenous Australians with a median age of 38 years. 10






Contemporary Indigenous names








It is now common for different Indigenous groups to have a more general name outside of their traditional Country name. This is commonly linked to a geographical state or region. Some include:Murri - Qld, North West NSW
Nyoongah - WA
Koori – NSW
Goori - North Coast NSW
Koorie – Victoria
Ngarrindjeri - SA
Palawa -Tas
Yolngu - Arnhem Land
Anangu - Central Australia
Torres Strait Island peoples

These names are appropriate for the areas where they apply. However, local Indigenous Australians can clarify the appropriate use of these and any other appropriate terms.11






What do Indigenous people look like?





Indigenous rugby league players 12




Indigenous Australians come in different colours and sizes. It is important to note that, despite skin colour, people can identify as either Aboriginal or Torres Strait Islander or both.

As seen in the picture above, these gentlemen have varying shades of skin colour, yet despite their differences, they all identify as Indigenous Australians.

Labeling Indigenous individuals as half-caste or quarter-blood can be taken as an insult. All Indigenous people who identify as Aboriginal and/or Torres Strait Islander take pride in their Indigenous culture and history, despite the colour or shade of their skin.






What is the legal definition of an Indigenous person in Australia?







In the 1980s, the Commonwealth created a definition for Aboriginal and Torres Strait Islander peoples. This definition is widely used today in government circles.

According to the goverment, an Aboriginal or Torres Strait Islander is:

• A person of Aboriginal or Torres Strait Islander descent
• One who identifies as being of Aboriginal or Torres Strait Islander origin
• Accepted as such by the community with which the person associates.13

There has been widespread controversy, even within Indigenous circles, of this definition and what processes it has attracted over the last four decades.


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Before The Year 1770

Lesson 3 of 6

The Dreaming, 'Time Before Time'

Aboriginal Rock Art

Before colonisation, or the first fleet to Australian shores, Aboriginal Australians experienced a rich culture of Lore (Law), customs, dance, art, totems, social protocols and many other ways of life, unique to them.

The common belief that existed at this time in almost all Aboriginal Countries was their spiritual beliefs, commonly known as the 'Dreaming'. The Dreaming has an inseparable connection to land and Country.

The Dreaming Explained 

Aboriginal Rock Art 

Aboriginal Rock Art 

The Dreaming is a sacred time out of time, where ancestral spirit beings formed and created the landscape. These ancestral spirits came from Country, the skies and the seas to create and form the land, vegetation, animals, rivers, hills and everything attached to Country. These ancestor spirits further established relationships between groups, individuals, animals and the land itself.

Once this work was done, the spirits changed again into rivers, trees, plants, animals and other natural forms found on the land. These are sacred places to Indigenous people of Australia. As the ancestors did not disappear at the end of this creation time, which is part of The Dreaming, they remained in these sacred sites. The Dreaming is never-ending; linking the past and the present, the people and Country.

Distinct Indigenous Mobs have different Dreaming's because the Country they live on is connected to a different story. Elders in mobs (tribes) and group leaders would teach others the songs, dances and paintings relevant to their specific Dreaming.

Some of the well known dreaming stories are the Rainbow Serpent, Baiame, Lighting Brothers, Three Sister Mountains and many others.1

Connection to Country

Because of the Dreaming, there was and is, a strong connection to Country or physical land. However, for Indigenous people, it is a spiritual connection to a physical substance or space.

So, what was spoken on traditional land and what behaviour was carried out on Country, all had to be monitored and observed. This protocol indicates to Country and ancestors, the respect and honour their posterity has for them.

Indigenous people who live and come from a particular Country group would not consider going over to another person's Country by force, because their spirit does not come from that Country. Their spirit came from the Country they live on.

Dance, song and painting

From the beginning, Indigenous dances have had songs connected to them. For Aboriginal people, this stems from the Dreaming. The Dreaming is also reflected in stories, which are then almost always captured in a painting.

It is important to note that Dreaming stories have a connecting dance, song and painting. This protocol ensured correct behaviours would be embodied, and Country and ancestors would be honoured.

Most importantly, it was like a compass that would always point them in the right direction, to have a life of abundance, honour and real-life experience of what was most important. Or in other words, the manifestations that were carried out in these stories were not primarily aimed at the stories themselves, but at what was possible by adhering to the stories and the principles within. 

 Indigenous Lore

The Lore (law) springs forth from the Dreaming and from Country. Given in the space of 'Time Before Time'. This includes roles and responsibilities, representation of land, marriage, manhood, totems and imparting of knowledge. The Lore was enacted and carried out with great respect and reverence by the Indigenous Elders and their respective mob groups. An important point to remember is that the Lore was connected to Country through a spiritual paradigm.2 

Men's and Women's Business

A strong cultural practice observed prior to colonisation within Indigenous Australia was men's and women's business. Simply put, men have traditional and cultural business that only they can manage, administer and authorise. This is the same with women, but it is women's business.

It has nothing to do with an organisation or running a legal business. It is more about cultural protocols, social behaviours and the correct procedures to run ceremonies given from Lore and the Dreaming.

These types of processes and ceremonies within men's and women's business, in most cases, would be performed separately from each other. There were consequences if the opposite gender imposed on the other's sacred business without permission.

During this period, Indigenous cultures acknowledged that neither man nor women possessed greater need or status. They both coexisted in different ways, and as a result, their needs were different and needed to be approached with that in mind.

Men knew what was best for men, and women knew what was best for women. This was written in the Lore and their Dreaming stories. In an equitable and cultural relationship, the Indigenous people of Australia have followed this protocol for thousands of years.

Kinship

The kinship system is a feature of Aboriginal social organisation and family relationships across Australia. The kinship system traditionally determined who would marry who, what ceremonial relationships would be, funeral roles and behaviour patterns with other kin.

It is also common that Indigenous people have more than one mother. Your mother's sister can be your mother; your uncle's son can be your brother. These relationships are far different from that of Western society. However, this is a small aspect of the kinship system that Indigenous people of Australia have observed for thousands of years. 3

Language

General map of Indigenous Australia Mobs and language groups 4

General map of Indigenous Australia Mobs and language groups 4

Before Western contact, Indigenous Australians spoke over 250 languages and 600 different language dialects. Before Captain Cook's arrival, the First Nation's People of Australia were able to speak at least two to three and up to five languages or dialects fluently. Indigenous Australians primarily had an oral culture to record history. This choice of record-keeping was passed down to each Indigenous generation by using landmarks and the environment to keep their culture and traditional stories alive. 5

Trade

Trade was practised between many Indigenous groups on the continent of Australia. In the northern tip of Australia, Aboriginal and Torres Strait Islanders would trade with Papua New Guinea and different parts of Indonesia. It was assumed this trade occurred before the 1800s for hundreds of years. 6

Trade was a method of sharing resources and a form of social control. It allowed different areas and different language groups to create healthy relationships and settle disputes. Trade relationships would also provide a space to share gifts of respect.

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Between The Years 1770–1967

Lesson 4 of 6

1770 - Captain Cook arrives in Sydney 

Captain Cook enters Botany Bay on the Endeavour. The British Government does not recognise the rights of Aboriginal and Torres Strait Islander peoples and their special connection with the land. Instead, they claim the land for the British Crown and declare that Australia is terra nullius – land belonging to nobody.

1789 – Disease and smallpox

Diseases were brought to the Australian continent from Europe by colonisers. These included bronchitis, measles, fever, chickenpox, smallpox and the common cold.

Smallpox decimated the Aboriginal population of Port Jackson, Botany Bay and Broken Bay. The disease spread inland and along the coast. Thousands of First Nations people died.1

Late 1700s to early 1900s - Massacres 

Aboriginal people are massacred at Slaughterhouse Creek in 1838 2

Aboriginal people are massacred at Slaughterhouse Creek in 1838 2

Government figures, police and mainstream Australians engage in commission and unprovoked massacres, killing tens of thousands of the First Nation's People. Widespread massacres occurred in Australia for over 100 years. Killing innocent Indigenous children, women and men. Further accounts depict that Indigenous men were tortured before being killed and women were also raped.

The majority of these massacres were authorised based on rumour and personal opinion. A large proportion of illegal killing of Indigenous people would go untried and not heard in a court of law. 3

1840s - Coming of the Light

In the 1840s, the London Missionary Society came to the Southwest Pacific to convert individuals to Christianity. This event is still celebrated every year on the 1st of July in the Torres Straits and is known as the "Coming of the Light". 

This is the day that Reverend Samuel MacFarlane, a member of the same society, ported into the Torres Straits at Darnley Island on the 1st of July 1871. At this time a fusion of beliefs started to occur with Torres Strait Islanders' culture and Christian beliefs.4 

1870s - Torres Strait under Queensland rule

The Torres Strait Islands came under Queensland government administration after many communications between them and England. This control was fully in force when an Act was created in Brisbane by the legislative assembly to annexe the remaining Torres Strait Islands in 1879.4 

1901 - Australia becomes a federation

Governing colonies in Australia became the Commonwealth of Australia. The Commonwealth constitution stated that natives would not be counted as citizens and would legislate for all races except Aboriginal and Torres Strait Islanders. 

1900s to 1970s - Stolen wages

Throughout the 1900s, federal and state governments exercised control over Indigenous Australians' employment, wages and working conditions. This resulted largely in poverty wages or no wages. Furthermore, wages, when paid, were diverted to trust and savings accounts which were controlled by government authorities. 

Throughout this time of financial scarcity, Indigenous workers were also subjected to appalling working and living conditions.

Despite government officials being under the mandate to keep appropriate financial records and a recording of all money owed to Indigenous people, these amounts often went missing and unpaid to the rightful owner. 

Widespread evidence suggests that this money was misused by governments and was used in fraudulent activities by employers at the time. Even in the modern era, these wages, in most cases, have not been paid.5,6

1910s to 1970s - Stolen generations

Members of the stolen generation in a 1930's Darwin newspaper advertisement 7

Members of the stolen generation in a 1930's Darwin newspaper advertisement 7

Within this time many Indigenous children were forcibly removed from their families as a result of various government policies. The generations of children removed under these policies became known as the Stolen Generations. The policies of child removal left a legacy of trauma and loss that continues to affect Indigenous communities, families and individuals. 

The forcible removal of Indigenous children from their families was part of the policy of assimilation. Assimilation was based on the assumption about black inferiority and white superiority, which proposed that Indigenous people should be allowed to 'die out' through a process of controlled elimination.

Children taken from their parents were taught to reject their Indigenous heritage and forced to adopt white culture. Their names were often changed, and they were forbidden to speak their traditional languages. Some children were adopted by white families, and many were placed in institutions where abuse and neglect were common.8

 26th January 1938 -  Day of Mourning   

The Day of Mourning was a protest and a declaration that highlighted the fact that mainstream Australia was celebrating 150 years of theft and genocide. The day of mourning was organised by the Aborigines Progressive Association and was supported by the Australian Aborigines League.

Previous to these actions Aboriginal groups sent several petitions to governments with little or no response with the injustices that Indigenous people of Australia had been suffering.

The day began with a march through the streets of Sydney and on the same day conducted a political meeting called the Australian Aborigines Conference.

This event continues to be held in the present day but it is commonly named 'Invasion day' or 'Survival day'. 11

1965 – Freedom ride  

In 1965 a group of students from a Sydney university drove a bus around regional New South Wales to expose poor living conditions and racism that was present in the state. This drew national and international attention.

On this drive the students highlighted that Aboriginal ex-servicemen were not being allowed access to local service clubs, Aboriginal children were denied access to public swimming pools and other racists practices that were commonplace in the day. 

This event started to redefine the relationship Indigenous people had with a contemporary Australia. 12

1967 Commonwealth referendum

Former boxer Jack Hassen and his daughter demonstrating outside Parliament House in the lead up to the 1967 Referendum  13

In the year 1967, the Holt Government oversaw a national referendum that altered legislation around Australia’s First Nation's people. Ninety per cent of Australians who participated in the referendum voted in the affirmative for Indigenous Australians to be included in the national census and to allow the Commonwealth Government to make laws for Indigenous people that would benefit them.

It took several years for the changes to take place. However, it was a key piece to Indigenous Australia moving into a new era. This included Indigenous politicians, fair pay, control over self and many other basic human rights. 14

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Between The Years 1968–2019

Lesson 5 of 6

1971 - The first Aboriginal person in Federal Parliament

Neville Bonner 1

Neville Bonner 1

Neville Bonner becomes the first Aboriginal person to become a member of Parliament when he filled a casual Senate vacancy. In 1972, he was elected to the Liberal party ticket in Queensland. 

1972 – Aboriginal Tent Embassy

Early 1972, four Indigenous men erected a beach umbrella opposite parliament house in Canberra to protest the government’s approach to Indigenous land rights. It became known as the Tent Embassy. In the following months, over 2000 people joined the movement in front of Old Parliament House with many other tents of their own.

By this stage, government officials changed legislation to remove the supporters who were a part of this movement. Police violently dismantled tents and confronted people all at the eye of film crews. This footage was played on national news and the public expressed their disgust in the federal government.

This event has stood as a strong symbol of political action by Aboriginal activists and continues to be held today in similar forms of justice and equity. 2,3

1988 – The Barunga Statement

The Prime Minister Bob Hawke at the time was presented with two paintings and text calling for Indigenous rights. This has become known as the Barunga Statement. In his speech, Bob Hawke said that he wanted  a treaty by 1990. This did not come to pass.

From this a celebrated song was composed by an Aboriginal band called, Yothu Yindi. They named the song 'Treaty'. At the start of the song it states 'back in 1988 all those talking politicians'. 4

1991 - Report of the Royal Commission into Aboriginal deaths in custody

The government initiated a royal commission to investigate the causes of the high Indigenous death rates that had been occurring within Australian jails and police custody. The report covered just under a 10 year period and found that on many occasions, custodial authorities were negligent and did not follow procedures closely.

The report made 339 recommendations. Government organisations have been widely criticised for their lack of urgency to implement all the recommendations. Even until this day, all the recommendations have not been implemented. Since this report was created Indigenous prison and police custody rates have increased. 5-9

1992 – Mabo decision 

Eddie Mabo a Torres Strait Islander man took on the Australian Government in court to overturn the commonwealth doctrine of terra nullius (No one's land). In 1992 the high court recognised that terra nullius was void and that Indigenous Australians did have rights over traditional lands.

This case endured for over a decade. Unfortunately, Eddie Mabo passed away five months before the judgement was handed down. One year later, the Native Title Act was formed and is commonly used today in Indigenous land claims. 10-11

1992 – Paul Keating Redfern address

Paul Keating who represented the Labor government gave an address to a large Indigenous crowd in Redfern, a suburb of Sydney.

He was the first Prime Minister to acknowledge the impact of European settlement on Indigenous Australians. The address reflected an official changing interpretation of Australian history, which better accommodated Indigenous Australians. 12-13

 1997 – Bringing them Home report 

The Bringing Them Home Report was a national inquiry into the separation of Aboriginal and Torres Strait Islander children from their families. It was conducted by the human rights and equal opportunity commission.

The report found that between the period of 1910 and 1970 that 10-30% of all Indigenous children had been forcibly removed from their homes. In this period all Indigenous families were impacted. It also highlighted that impacts caused to Indigenous individuals cannot be addressed until Australia as a whole commits to reconciliation.

The inquiry made 54 recommendations, which included access to Country, appropriate cultural engagement, compensation and many others. 14-15

2007 – The Intervention

In 2007, the Howard Liberal government created the Northern Territory National Emergency Response Act,  more commonly known as the intervention.

The Howard government made the intervention based on the Ampe Akelyernemane Meke Mekarle report (Little Children are Sacred report). This move has been highly controversial in national and international arenas. The Howard government has been highly criticised with regard to their approach in responding to the Little Children are Sacred report.

The report was an inquiry of a problem of sexual abuse within some Aboriginal communities in the Northern Territory.

The intervention that was applied in the Northern Territory on Aboriginal land, included alcohol bans, children’s school attendance linked to government welfare payments, banning of pornography and food vouchers instead of money. 16-17

2008 - National apology 

People on the front lawns of Old Parliament House during Kevin Rudd's apology 18

People on the front lawns of Old Parliament House during Kevin Rudd's apology 18

In 2008, then Prime Minister Kevin Rudd made an apology to the stolen generations and Indigenous Australians as a whole. He acknowledged and took responsibility for past government policies and actions. This apology occurred at Parliament House.

He also declared that the Indigenous and non-Indigenous Australians could create a future that would see Indigenous individuals experiencing the same life expectancy, education achievements and economic opportunities as mainstream Australians.

Many Indigenous and non-Indigenous Australians were touched and moved by the Prime Minister's remarks. This has been reinforced in the public and private sectors by a greater commitment to reconciliation. 19-22

2017 - Uluru Statement from the Heart 

The Uluru Statement from the Heart was released on the 26th of May 2017, in an Aboriginal and Torres Strait Islander Convention near Uluru (Ayers Rock) in Central Australia. This statement was addressed to the Australian public. The statement was a document agreed upon by Indigenous Australians across the country. The key elements included constitutional change, legislative change and a Makarrata Commission. 

Makarrata is a word from the language of the Yolngu people in Arnhem Land - The Yolngu concept of Makarrata captures the idea of two parties coming together after a struggle, healing the divisions of the past. It is about acknowledging that something has been done wrong, and it seeks to make things right. 23

The Uluru Statement 23

The Uluru Statement 23

2019 – Snapshot and costs of history

Gwoya Tjungurrayi (an Aboriginal Tribal Elder) on the Australian Two dollar coin

Gwoya Tjungurrayi (an Aboriginal Tribal Elder) on the Australian Two dollar coin

The average life expectancy of Aboriginal and Torres Strait Islander people is approximately nine years less than that of non-Indigenous Australians

The Indigenous imprisonment rate has increased by over 40% over the last two decades 

Indigenous women in prison has increased by 77% just in the last several years

Close to 25% of Aboriginal and Torres Strait Islander people have some form of disability

Indigenous people are two-three times less likely to be employed than non-Indigenous people

Indigenous Australians are two-three times less likely to complete a university degree

The suicide rate is the fifth leading cause of death for Indigenous Au

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Tools and Knowledge for Engagement

Lesson 6 of 6

Acknowledging Country 

A practice that shows deep respect and cultural awareness, is when you 'Acknowledge Country' or show reverence when an acknowledgement of Country is taking place.

This is usually done at the start of a meeting or gathering. This can be given by Indigenous and non-Indigenous individuals. The primary focus of this practice is to acknowledge Country (land), ancestors and traditional land representatives.

However, a 'Welcome to Country' is delivered by Traditional Owners or other Indigenous representatives that have been given permission from Traditional Owners to welcome others onto their Country. It is commonly followed by speeches, songs, stories and smoke ceremonies. 1

Myths and taking a stand

There are many negative myths about Indigenous Australians. It is important to understand that if these myths go unchallenged, it inhibits communication. Some common myths have been, Indigenous people are lazy, they don’t work for a living, they get special treatment, they just need to move on and the list goes on.

Think about this? How can you communicate or engage with Indigenous people if you believe these false truths? It is extremely difficult!

First, eliminate any lingering myths you have encountered, and give yourself the space to be with one of the most beautiful cultures in the world. You will be surprised what you will learn. Use what you have learnt in this course to challenge myths like the ones above. 2

Low and high context cultures

Edward T. Hall created a framework called low and high context cultures, which are highly applicable to Indigenous Australians.

He relates that high context cultures focus on what is happening around the spoken message. This is primarily an Indigenous culture.

Whereas, Western cultures are more low context. They focus on the explicit message only and block out most of the context around the communicated message. 3

Communication

Understanding the framework of low and high context cultures allows you to communicate more effectively with Aboriginal and Torres Strait Islander people.

Because they have a high focus on high context, this generally means they want to build relationships first before they get into in-depth conversations. They will ask you about where you are from, who your family is and what you like to do.

For individuals from low context cultures, this may be uncomfortable. However, this is how you develop a relationship with Indigenous Australians quicker. If you follow this, they will give you the trust to communicate more effectively. Remember, they commonly communicate through a high context way.

Identify 

Appropriate engagement with Aboriginal and Torres Strait Islander people can be enhanced if you can discern if they identify. Meaning, for different reasons, some Indigenous individuals may identify as Aboriginal or Torres Strait Islander, while others may not.

It is not in our best interest to judge why. However, the focus should be to move forward with awareness and understanding. Remember, you need to understand the degree at which they identify. As you have seen in the previous stages, Indigenous people will identify and not identify for many historic reasons.

Use this distinction to engage more effectively with Indigenous Australians. Those who do not identify strongly, you would not offer certain services to. The most reliable way to know is to ask in a respectful manner - 'Do you identify as Aboriginal or Torres Strait Islander?'  

The key is not to judge how they answer this question, despite personal feelings. If you can gauge how much an Indigenous individual identifies, you will be able to engage more effectively. 

Research

It is important that when you are going into Indigenous communities that you communicate before you arrive. Conduct your research on what is happening in the community. Find out if it is appropriate to go at the time you are thinking. Once you know what is happening in the community, think about the context around the message you want to communicate.

This is where conducting research is very important. Conduct research by talking to Indigenous land councils, medical centres, Elders, respected Indigenous individuals, Indigenous institutions and so forth. This research will again help you to engage more effectively. Remember, Indigenous people live in a high context culture. You conducting culturally appropriate research demonstrates cultural awareness.

Different paradigms

Traditionally, and even today, Indigenous people of Australia live and make decisions in a paradigm that is different from the Western world. Australian mainstream culture, in general, lives life, makes legislation and conducts business through a social science paradigm, which means they believe in what can be measured, observed and tested.

Indigenous Australians do believe in this paradigm, however, it is incomplete alone. Aboriginal and Torres Strait Islanders believe very strongly in the paradigm of the spirit or the spiritual paradigm.  Where things from the unseen can communicate, inspire and impress.

This is not a scary myth, but a beautiful cultural element in the Indigenous history of Australia. Indigenous Australians will make decisions based on what they feel through a spiritual paradigm.4

If you want to engage with Indigenous Australians positively, you need to understand that they may not see the world through a social science paradigm and for both Indigenous and non-Indigenous Australians, that is OK.

Things to be mindful of

From what you have learnt in this course, you may see why a number of Indigenous Australians see Australia Day as 'Invasion Day'.

Again, this course is not about making judgements, but is about effective engagement. 

For example, if you are a business leader and you know 'Australia Day' is a sensitive topic for some of your staff, you may refer to it as a public holiday. This is a simple practice that can be implemented by any organisation. Remember, in this context, it is not about right or wrong, but more about effective engagement. 

It would seem if more people were aware of why some Indigenous individuals have reservations about Australia Day, they will be more likely to be inclusive around Indigenous issues.

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