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Jamie Oliver's book pulled from shelves over Indigenous Australian subplot

Jamie Oliver has had his new children's book pulled from shelves after a subplot about Indigenous Australians was deemed "disrespectful" and "damaging". The celebrity chef and author released his second children’s book in May, titled Billy and the Epic Escape, in which the protagonist takes a brief detour from England to Alice Springs, where the villain of the story abducts a young Indigenous girl living in foster care in an Indigenous community. The National Aboriginal and Torres Strait Islander Education Commission (NATSIEC) led the calls for the book to be withdrawn, accusing Oliver of perpetuating harmful stereotypes and “trivialising complex and painful histories”. NATSIEC chief executive Sharon Davis told <a href="https://www.theguardian.com/food/2024/nov/10/jamie-oliver-pulls-childrens-book-from-shelves-after-criticism-for-stereotyping-indigenous-australians-ntwnfb" target="_blank" rel="noopener">The Guardian</a> that the book implied Indigenous families “are easily swayed by money and neglect the safety of their children”, adding, “[It] perpetuates a racist stereotype that has been used to justify child removals for over a century.” “This portrayal is not only offensive but also reinforces damaging biases.” Oliver, who is currently in Australia promoting his latest cookbook, said in a statement, “I am devastated to have caused offence and apologise wholeheartedly. It was never my intention to misinterpret this deeply painful issue. Together with my publishers we have decided to withdraw the book from sale.” Penguin Random House UK also released a statement on the book, conceding, “It is clear that our publishing standards fell short on this occasion, and we must learn from that and take decisive action. With that in mind, we have agreed with our author, Jamie Oliver, that we will be withdrawing the book from sale.” Both Oliver and Penguin Random House UK revealed that during the writing of the book, no consultation with Indigenous Australian individuals or organisations had taken place. Indigenous children’s author Cheryl Leavy told The Guardian the decision to pull the book from shelves was the right one, saying, “It makes it possible for Penguin Random House to build relationships with First Nations communities and tell better stories.” “It’s time now for Penguin Random House to work with First Nations advisers to put structural measures in place that prevent this from ever happening again.” Image credits: Penguin Random House UK/Ken McKay/ITV

Books

Government launches new campaign to tackle elder abuse

The federal government has launched a new campaign to tackle elder abuse. According to the National Elder Abuse Prevalence Study, one in six older Australians experienced abuse last year, with 61 per cent of victims not seeking for help or advice. The Albanese government will spend $4.8 million on the campaign which includes a series of commercials. Council on the Ageing Australia chief executive Patricia Sparrow said the organisation believed cases were under reported. "That's why we think it's incredibly important to raise this awareness," Sparrow said. "It mostly comes from someone they know, which makes it very difficult for older people to report it or know what to do." Labor senator Jenny McAllister told Sky News: "This is something that the community needs to start thinking about. It's a scourge. "We need to eliminate it and the right place to start is with conversations with people we know and care about." "If you're feeling a little uncertain, if you think something is wrong and you're an older Australian you should speak up about it," she added. With an ageing population, it's important to raise awareness that elder abuse is not just physical violence, but emotional, financial and psychological abuse too. The commercials will run on TV, online and at medical clinics from July 28 and they aim to encourage older people to open up about the poor treatment they receive, including from their children and grandchildren. Attorney-General Mark Dreyfus will formally announce the campaign at the National Elder Abuse Conference in Adelaide on Monday. He said that elder abuse was a shameful and often hidden form of cruelty and mistreatment. "It is ugly, it is unacceptable and it must be eliminated," he said. "It is critical that we continue to work together as a community to promote the rights and safety of older people, and ensure that everyone is able to age with dignity and respect." Images: Nine

Legal

Indigenous netball player shares "disgusting" hate letter after sponsorship drama

An Indigenous netball star has shared a vile hate letter she received from a netball fan, two years on from the Netball Australia sponsorship drama. Prior to her first game with the Australian Diamonds national team in 2022, Donnell Wallam, a Noongar woman from Western Australia, refused to wear the uniform which featured the logo of Gina Rinehart’s Hancock Prospecting. The 30-year-old athlete shared that her reasoning was over racist comments made by Rinehart's late father in the 1980s, when he suggested Aboriginal people should be sterilised. In response to Wallam's boycott, Gina Rinehart dramatically tore up her $15 million sponsorship deal with Netball Australia, which had been set to run until the end of 2025. Now, two years on from the sponsorship drama, Wallam shared a photo on of hate mail she received about the controversy, from a woman named “Mary”. The letter posted to Instagram, which accused Wallam of being "radicalised by the Aboriginal left", includes a mocking imitation of an Indigenous Acknowledgement of Country paying “respects to British and European elders”. “As if the hate online wasn’t enough, Mary thought she’d send me a letter,” the netballer wrote. “I’m beyond disgusted and hurt but I will never stop advocating for my people. Blak, Loud and Proud. ALWAYS.” The letter reads, “I am writing to you to express my sadness that your [sic] cost the Australian Diamonds, of $15,000,000, caused by your radically influenced comments about Gina Rinehart’s father, Lang Hancock.” “Mr Hancock’s comments about serialisation [sic] of Aboriginals was disgusting and made by one man. However, at the time his daughter was not yet born as you were not yet born. You were influenced by the nasty activist Aboriginal clique that hates everything Australia. You fell into their spell and caused such loss of donations to Australia Netball. Hang your head in shame girl, for being manipulated by the radical Aboriginal filth.” Mary adds that she went to school in Perth “and had many good Noongar friends that I still love today”. “You are a disgrace to the Noongar Tribe,” she wrote. “I will never watch you play, ever.” Wallam’s supporters slammed the letter as “disgusting”, saying they will always support the inspirational athlete. “You are such an inspiration for so many, I am completely disgusted but sadly not shocked, what an absolute piece of s**t this woman is,” one wrote. “I will defs be watching your next game to support you,” another said. “Sounds like Mary’s loss!” Image credits: DARREN PATEMAN/EPA-EFE/Shutterstock Editorial

Legal

Independent you: preventing, and recovering from, elder abuse

From implementing safeguards to stop it from beginning to taking back control if it does, there is a lot of power in your hands to avoid elder abuse. Previously, we explored the warning signs of elder abuse and how <a href="https://www.oversixty.com.au/finance/retirement-income/are-you-a-victim-of-elder-abuse-without-even-realising-it">it is possible to be a victim without even realising it</a>. And with more wealth owned by people over 60 now than ever before, the potential for abuse only continues to grow. So, how can you prevent elder abuse happening to you? And if you are already experiencing it, what can you do to regain control over your finances, independence and wellbeing? Prevention better than cure The best way to avoid the impacts of elder abuse is to protect yourself against it beginning in the first place. Awareness is the first step, so having <a href="https://www.oversixty.com.au/finance/retirement-income/are-you-a-victim-of-elder-abuse-without-even-realising-it">read this article and knowing the warning signs</a>, you’re already ahead of the game! Other preventative actions include: <ul> <li>Maintaining contact: social interactions are important not just for warding off loneliness but providing access to other points of view and avenues for support. </li> <li>External advisers: engage your own advisers – don’t simply employ who someone tells you to. They should be an impartial, qualified set of eyes to monitor things for you and point out anything that doesn’t seem right. This includes a financial advisor, lawyer, accountant, doctor and so on. A support person attending appointments with you may give you extra assurance.</li> <li>Power of attorney/guardianship: nominate multiple people, so that no one individual has all the say. It can be useful to include someone who is not a relative for impartiality, such as a trusted friend or your lawyer. </li> <li>Superannuation beneficiaries: super is separate from your will, but beneficiary nominations can only be spouse, child, dependent or interdependent otherwise it will go to you Will. In your Will you can direct to other people or charities. Some beneficiaries lapse, so will need to be renewed.</li> <li>Wills: review your will to ensure it reflects YOUR wishes, not someone else’s. People can jostle over not only their own inheritance but may try to influence you to leave others out. </li> <li>Documenting everything: keep a written record, especially where money is concerned – such as acting as Bank of Mum and Dad for adult kids to purchase property. Outline how much is given, what if any interest/repayments are expected and when, and what happens if their relationship subsequently breaks down.</li> <li>Encouraging independence: people who have come to expect handouts can become abusive if those handouts stop or requests for more are denied. Support and encourage others, especially your kids, to be financially independent and self-sufficient.</li> </ul> Taking back control Sadly, prevention is no longer an option for an <a href="https://www.aihw.gov.au/family-domestic-and-sexual-violence/population-groups/older-people?xd_co_f=YjAzZDU4YTUtYzA5YS00YTNkLWJkNDQtNjdiZTM5ZmY5ZjQx#abuse">estimated 598,000 Australians</a> already experiencing elder abuse. However, it is still possible to break the cycle. Don’t be embarrassed or stick your head in the sand hoping things will improve. You have done nothing wrong. You are entitled to enjoy your retirement years. To take back control over your affairs, your wellbeing and your independence: <ul> <li>Ensure your physical safety first and foremost.</li> <li>Seek medical attention for your physical and mental health (the latter is crucial for making good decisions around the other points on this list).</li> <li>Get support from another relative, close friend, neighbour, or other trusted person. Don’t be alone.</li> <li>Secure a roof over your head. Having a stable place to live gives you the security and focus to tackle other concerns.</li> <li>Freeze access to your money – bank accounts, credit cards etc. This will stop (further) unauthorised withdrawals or purchases being charged to you.</li> <li>Seek professional advice. Your financial adviser, tax accountant and lawyer will be able to guide you through protecting your home, money, guardianship and estate planning matters.</li> <li>Make informed changes. Don’t do anything rashly – make necessary changes once you have sought independent advice and considered your options. This may involve making changes to your power of attorney, will, superannuation, bank accounts, even your phone number in extreme cases.</li> <li>Consider counselling. Your abuser may not realise the severity of their actions. An independent counsellor may be able to help them see this and change their ways, and ultimately salvage your relationship.</li> </ul> If you or someone you know is experiencing elder abuse, seek help straight away. Speak to a trusted relative or friend. Seek independent legal and financial advice about your affairs. Or call the government’s free elder abuse line on 1800 353 374. And if your life is in danger, call triple zero (000) immediately. Helen Baker is a licensed Australian financial adviser and author of On Your Own Two Feet: The Essential Guide to Financial Independence for all Women. Helen is among the 1% of financial planners who hold a master’s degree in the field. Proceeds from book sales are donated to charities supporting disadvantaged women and children. Find out more at <a href="http://www.onyourowntwofeet.com.au/">www.onyourowntwofeet.com.au</a> Disclaimer: The information in this article is of a general nature only and does not constitute personal financial or product advice. Any opinions or views expressed are those of the authors and do not represent those of people, institutions or organisations the owner may be associated with in a professional or personal capacity unless explicitly stated. Helen Baker is an authorised representative of BPW Partners Pty Ltd AFSL 548754. Image credits: Getty Images

Caring

Are you a victim of elder abuse without even realising it?

A wealthy widow being told how to manage her money. A retired couple being denied access to their grandchildren. A single woman paying her high income-earning son’s credit card debt with her superannuation. Very different Australians with one unfortunate thing in common – they are all victims of elder abuse. While most people are familiar with the term ‘domestic violence’, the term ‘elder abuse’ is less well known. Which in itself is part of the problem: a lack of awareness helps perpetuate the cycle. The World Health Organization (WHO) <a href="https://www.who.int/news-room/fact-sheets/detail/abuse-of-older-people" target="_blank" rel="noopener">defines elder abuse</a> as: “a single or repeated act, or lack of appropriate action, occurring within any relationship where there is an expectation of trust, which causes harm or distress to an older person. This type of violence constitutes a violation of human rights.” It isn’t necessarily restricted to actions that leave physical scars – which can make it harder to identify, even for victims themselves. The absence of physical violence or financial theft can provide a false sense of security. Not recognising the signs that something is amiss lets mistreatment go unnoticed altogether. Alternatively, excuses are made for a loved one’s behaviour or concerns aren’t raised in order to ‘keep the peace’. How prevalent is elder abuse in Australia? The limited discussion of elder abuse in the media and society in general would suggest it isn’t common in Australia. Sadly, this couldn’t be more wrong. <a href="https://www.aihw.gov.au/family-domestic-and-sexual-violence/population-groups/older-people#abuse" target="_blank" rel="noopener">Government figures</a> estimate that one in six older people – around 598,000 individuals – were directly affected in 2023. Psychological abuse was the most widespread, while 2.1 per cent of older Australians – 83,800 people – experienced financial abuse. Who is responsible? The saddest fact of all is that elder abuse is typically committed by people their victims should be able to trust the most. More than half (53 per cent) of perpetrators are family members: adult children are the most common, with partners/spouses ranking third. Friends are the second most common perpetrators. What are the impacts? Impacts of elder abuse are typically far-reaching and depend on the type of abuse involved. Among them are: <ul> <li>Loss of control and independence</li> <li>Physical and mental health issues</li> <li>Relationship breakdowns</li> <li>Financial losses</li> <li>Insecure living arrangements</li> </ul> It is not uncommon for older people to be pressured over how to manage their finances and estate planning, influencing everything from how much they have to live off in retirement to care arrangements in their final years and who benefits from their estate. Much of the abuse and subsequent fallout centres around the family home. Charity <a href="https://www.theforgottenwomen.org.au/" target="_blank" rel="noopener">The Forgotten Women</a> notes there are over 40,000 women aged 55-plus who are homeless in Queensland alone. Elder abuse is often a contributing – if not causal – factor, such as one woman forced to live in her car while her son occupies her home. Meanwhile, the current housing crisis creates ideal conditions for abuse to flourish. Multi-generational households risk reduced independence and increased control over older people. A lack of proper agreements and structures when the Bank of Mum and Dad assists with a home deposit and/or loan guarantee opens the door to expectations of further financial assistance or threats to default on guaranteed loans. Warning signs of elder abuse Besides physical violence, red flags to look for include: <ul> <li>Coercive control – undue pressure over decision-making, living arrangements, spending and investment strategies, pensions, superannuation, tax, legal affairs and wills, ownership of assets, power of attorney.</li> <li>Guilt – emotional manipulation and ‘guilt-tripping’ for not meeting particular demands.</li> <li>Isolation – from family and friends as well as from independent professional advisers (your accountant, financial adviser, lawyer, healthcare professionals etc.).</li> <li>Money mismanagement – taking cash without consent; restricting access to money and assets; pressure to pay expenses that aren’t yours.</li> <li>Neglect and abandonment – withholding essentials or anything that is needed to maintain quality of life.</li> <li>Blackmail – a tragically common example is withholding access to grandchildren unless financial or legal demands are met.</li> </ul> Given the potentially disastrous consequences, it is important to recognise the signs and act quickly. Don’t suffer in silence or hope that things will sort themselves out. If you or someone you know is experiencing elder abuse, seek help straight away. Speak to a trusted relative or friend. Seek independent legal and financial advice about your affairs. Or call the government’s <a href="https://www.health.gov.au/contacts/elder-abuse-phone-line" target="_blank" rel="noopener">free elder abuse line on 1800 353 374</a>. And if your life is in danger, call triple zero (000) immediately. About the Author: Helen Baker is a licensed Australian financial adviser and author of On Your Own Two Feet: The Essential Guide to Financial Independence for all Women. Helen is among the 1% of financial planners who hold a master’s degree in the field. Proceeds from book sales are donated to charities supporting disadvantaged women and children. Find out more at <a href="http://www.onyourowntwofeet.com.au/" target="_blank" rel="noopener">www.onyourowntwofeet.com.au</a> Disclaimer: The information in this article is of a general nature only and does not constitute personal financial or product advice. Any opinions or views expressed are those of the authors and do not represent those of people, institutions or organisations the owner may be associated with in a professional or personal capacity unless explicitly stated. Helen Baker is an authorised representative of BPW Partners Pty Ltd AFSL 548754. Image: Getty

Retirement Income

Two iconic locations officially given dual Indigenous titles

In a significant move to recognise and honour the rich cultural heritage of the Indigenous peoples of Australia, two iconic locations in northern NSW will now be officially known by their Indigenous names. This decision comes after impassioned calls from the community to acknowledge the profound significance these sites hold in Indigenous culture and history. Walgan, translating to "shoulder" in the Bundjalung language, has been designated as the dual name for Cape Byron, marking it as the Australian mainland's most easterly point. Cape Byron, situated in the picturesque town of Byron Bay, has long been a hotspot for tourists seeking stunning coastal views. However, beyond its natural beauty, this area holds deep cultural significance for the Arakwal and other Bundjalung people. It has served as a sacred site for important gatherings and traditional ceremonial practices, anchoring it firmly in the cultural tapestry of the region. Similarly, Nguthungulli, referred to as the "Father of the World", will now share its name with Julian Rocks, a renowned diving destination located 2.5km off Cape Byron. This underwater marvel, steeped in Aboriginal lore and legend, is intricately tied to the dreaming stories of the Arakwal and other Bundjalung communities. By bestowing these dual names, authorities aim to not only pay homage to the Indigenous heritage of the land but also to foster a greater understanding and appreciation of its significance among all Australians. The decision to officially recognise these dual names was approved by the NSW Geographical Names Board, following a submission from the National Parks and Wildlife Service. Additionally, in a nod to preserving local Indigenous language and culture, a reserve in the suburb of Bangalow will be formally named Piccabeen Park. The term "Piccabeen" originates from the Bundjalung language, referring to the bangalow palm and the traditional baskets crafted from its fronds. Jihad Dib, the Customer Service Minister, emphasised the NSW government's commitment to safeguarding and promoting Indigenous language and culture through place naming. "All Australians share a relationship to the land and the names we give to places convey their significance, sense of history and identity," he said "Dual-naming acknowledges the significance of Aboriginal culture and represents a meaningful step towards the process of unity in NSW." Echoing these sentiments, David Harris, the Aboriginal Affairs and Treaty Minister, underscored the enduring connections that the Arakwal and other Bundjalung peoples have maintained with these sites since time immemorial. "It is only right to honour that history and that connection through names that bring story and language to life for all Australians to enjoy," he said. Image: Getty

Legal

Storytelling allows elders to transfer values and meaning to younger generations

<a href="https://theconversation.com/profiles/mary-ann-mccoll-704728">Mary Ann McColl</a>, <a href="https://theconversation.com/institutions/queens-university-ontario-1154">Queen's University, Ontario</a> If you spent time over the holidays with elderly relatives or friends, you may have heard many of the same stories repeated — perhaps stories you’d heard over the years, or even over the past few hours. Repeated storytelling can sometimes be unnerving for friends and families, raising concerns about a loved one’s potential cognitive decline, memory loss or perhaps even the onset of dementia. <a href="https://tenstories.ca/">Our research</a> at Queen’s University suggests there is another way to think about repeated storytelling that makes it easier to listen and engage with the stories. We interviewed 20 middle-aged adults who felt they had heard the same stories over and over from their aging parent. We asked them to tell us those stories and we recorded and transcribed them. We used a <a href="https://doi.org/10.1108/14439881211248356">narrative inquiry approach</a> to discover that repeated storytelling is a key method for elders to communicate what they believe to be important to their children and loved ones. Narrative inquiry uses the text of stories as research data to explore how people create meaning in their lives. <h2>Transmitting values</h2> Based on nearly 200 collected stories, we found that there are approximately <a href="https://doi.org/10.1111/scs.13121">10 stories</a> that older parents repeatedly tell to their adult children. The hypothesis was that repeated storytelling was about inter-generational transmission of values. By exploring the themes of those repeated stories, we could uncover the meaning and messages elders were communicating to their loved ones. The ultimate purpose was to offer a new and more constructive way of thinking about stories that we’ve heard many times before, and that can be otherwise perceived as alarming. <h2>Here’s what we have learned:</h2> <ol> <li> There are typically just 10 stories that people tell repeatedly. While 10 is not a magic number, it does seem to be about the right number to capture the stories that are told over and over. Interviewees felt that a set of approximately 10 allowed them to do justice to their parent’s stories. </li> <li> Among our interviewees, a significant number of their parents’ stories – 87 per cent — took place when they were in their teens or twenties. A person’s second and third decades are a time when they make many of the decisions that shape the rest of their lives; a time when values are consolidated and the <a href="https://doi.org/10.1080/09658211.2013.863358">adult identity is formed</a> </li> <li> What’s important about the 10 stories is not the factual details, but the lesson that was learned, or the value that was reinforced — values like loyalty toward friends, putting family first, maintaining a sense of humour even in hard times, getting an education, speaking up against injustice, and doing what’s right. </li> <li> Key themes in the stories reflected the significant events and prevailing values of the early to mid-20th century. Many of the stories revolved around the war, and both domestic and overseas experiences that were formative. Many of our interviewees heard stories about immigrating to Canada, starting out with very little, seeking a better life and working hard. Stories often reflected a more formal time when it was important to uphold standards, make a good impression, know one’s place and adhere to the rules. </li> <li> The stories elders tell appear to be curated for the individual receiving them. They would be different if told to another child, a spouse or a friend. </li> </ol> <h2>Tips for listening</h2> Our research offers some tips for listening to stories from elders: <ul> <li> Focus on just 10 stories. It can make the listening seem less overwhelming. </li> <li> Write them down. Writing challenges us to get the story straight. </li> <li> Notice your loved one’s role in the story, as the message is often contained in that role. </li> <li> Be attentive to feelings, sensations, tension and discomfort. These can be signals or clues to the meaning of a story. </li> <li> Finally, remember these stories are for you — selected and told in the context of your relationship with your loved one. As such, they are a gift from a loved one who is running out of time. </li> </ul> <h2>The importance of receiving stories</h2> Storytelling is an <a href="https://doi.org/10.1002/cad.20067">essential human process</a> and a universal experience associated with aging. Neuroscientists suggest that storytelling has practical survival value for individuals and communities, <a href="https://www.jonathangottschall.com/storytelling-animal">as well as social and psychological benefits</a>. It may be as powerful as medication or therapy for <a href="https://doi.org/10.1002/gps.1018">overcoming depression among elders</a>. Storytelling becomes especially important <a href="https://doi.org/10.1080/13607863.2017.1396581">when people become aware of their mortality</a> — when they are ill, suffering or facing death. People don’t necessarily tell the same stories over and over again because they’re losing cognitive function, but because the stories are important, and they feel we need to know them. Telling stories repeatedly isn’t about forgetfulness or dementia. It’s an effort to share what’s important. Our hope is that by better understanding elderly storytelling, caregivers may be able to listen in a different way to those repeated stories and understand the messages they contain. Those 10 stories can help us to know our loved one at a deeper level and assist our parent or grandparent with an important developmental task of old age. This research offers a constructive way for caregivers to hear the repeated stories told by their aging parents, and to offer their loved one the gift of knowing they have been seen and heard.<img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/197766/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /> <a href="https://theconversation.com/profiles/mary-ann-mccoll-704728">Mary Ann McColl</a>, Professor, School of Rehabilitation Therapy, <a href="https://theconversation.com/institutions/queens-university-ontario-1154">Queen's University, Ontario</a> Image credits: Getty Images This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/storytelling-allows-elders-to-transfer-values-and-meaning-to-younger-generations-197766">original article</a>.

Mind

About 1 in 6 older Australians experiences elder abuse. Here are the reasons they don’t get help

<a href="https://theconversation.com/profiles/eileen-obrien-95332">Eileen O'Brien</a>, <a href="https://theconversation.com/institutions/university-of-south-australia-1180">University of South Australia</a>; <a href="https://theconversation.com/profiles/catriona-stevens-1455614">Catriona Stevens</a>, <a href="https://theconversation.com/institutions/edith-cowan-university-720">Edith Cowan University</a>, and <a href="https://theconversation.com/profiles/loretta-virginia-baldassar-1485078">Loretta Virginia Baldassar</a> Each year, many older Australians experience abuse, neglect or financial exploitation, usually at the hands of their adult children or other close relatives. A recent <a href="https://aifs.gov.au/research/research-reports/national-elder-abuse-prevalence-study-final-report">national prevalence study</a> revealed one in six older Australians living at home experiences elder abuse. This may encompass various forms of abuse, such as emotional, financial, social, physical and sexual abuse, or neglect. Despite elder abuse being such a common problem, older people often don’t get the help they need. With the right responses, we can make it easier for those working with older people, and the wider community, to support them. Our <a href="https://www.wa.gov.au/system/files/2023-11/everyones_business_research_into_responses_to_the_abuse_of_older_in_wa_report.pdf">new research</a> reveals the key reasons older people experiencing harm do not receive the support they so desperately need. Our study included a survey of nearly 700 service providers throughout Western Australia. Respondents worked in diverse fields including healthcare, law, aged care, financial services and law enforcement. We found four key obstacles to people getting help with elder abuse. 1. Older people are too scared to report abuse. Older people are often afraid to report abuse because they fear repercussions both for themselves and for the perpetrator, usually an adult child or other close relative. These concerns can mean an older person endures abuse for a long time. They may only seek help when the situation escalates to an extreme level or when someone else notices the ongoing mistreatment. Equally important, they may fear other negative outcomes of reporting abuse. They may fear having to leave their home and enter residential care. They may fear increased isolation and loneliness, or that the abuse will get worse. All these fears combined create a formidable barrier to older people promptly reporting abuse and getting the help they need. <blockquote class="twitter-tweet"> <a href="https://twitter.com/hashtag/ElderAbuse?src=hash&ref_src=twsrc%5Etfw">#ElderAbuse</a> is more common than people realize. It can happen: In their own homes In hospitals In nursing homes or other kinds of long-term care facilities Learn more, including how to prevent elder abuse: <a href="https://t.co/CAkBHQO4gm">https://t.co/CAkBHQO4gm</a><a href="https://twitter.com/hashtag/Alzheimers?src=hash&ref_src=twsrc%5Etfw">#Alzheimers</a> <a href="https://twitter.com/hashtag/dementia?src=hash&ref_src=twsrc%5Etfw">#dementia</a> <a href="https://twitter.com/hashtag/aging?src=hash&ref_src=twsrc%5Etfw">#aging</a> <a href="https://twitter.com/hashtag/geriatrics?src=hash&ref_src=twsrc%5Etfw">#geriatrics</a> <a href="https://t.co/gO3Dc6Dy3Z">pic.twitter.com/gO3Dc6Dy3Z</a> — Ian Kremer (@LEAD_Coalition) <a href="https://twitter.com/LEAD_Coalition/status/1720567529200918550?ref_src=twsrc%5Etfw">November 3, 2023</a></blockquote> 2. Older people don’t know where to turn for help Elder abuse cases are often complex, involving long family histories and complicated relationships. Older people trying to improve their situation may need support from multiple service providers. The challenge of accessing the right services and acting on their advice can be daunting. Addressing complicated matters may require intensive support and advocacy for an extended time. In the words of one experienced advocate, <blockquote> People don’t need to know the next ten steps. They need to know one step, maybe two, and then see where they are at. </blockquote> Helping older people feel empowered to seek help requires simple, accessible channels of assistance, promoted through multiple formats and outreach efforts. 3. Government-funded responses to family violence are more focused on intimate partner violence and child protection, leaving elder abuse out of the picture Most programs targeting family violence prioritise intimate partner violence and child protection, inadvertently sidelining elder abuse. Services such as shelters and perpetrator programs are not always compatible with the distinct characteristics of elder abuse. Additionally, the gendered nature of family violence responses fails to address the diverse demographics of elder abuse, which includes older men. As a result, older people, regardless of gender, may struggle to access supports suited to their needs. A refuge manager explained: <blockquote> When a bed becomes available we have this awful job of deciding who’s more high-risk and who gets the bed. If an older person needs the bed, as opposed to a single mum with a newborn, unfortunately we would go with the mum. That really presents a barrier where there isn’t refuge accommodation specifically for older people. </blockquote> There is a pressing need for a shift in focus to better recognise elder abuse as a significant issue and tailor responses to meet the specific needs of older people. This includes creating safe and accessible refuge options and providing specialised support services to address the multifaceted nature of elder abuse. 4. There’s low public awareness about what elder abuse looks like or how to respond Awareness of elder abuse remains surprisingly low, hindering effective responses. Changing this requires clear public information campaigns and community-wide conversations about abuse. This includes greater awareness of the challenge for well-meaning adult children who might limit the choices of their older relatives, thinking they know best. This can result in unintended social isolation or even neglect. A society that speaks openly about elder abuse, without stigma, is better equipped to support victims and intervene. By building public knowledge and promoting a culture where such issues can be freely discussed, we lay the groundwork for reducing its incidence. We are living longer lives than ever before, meaning we can expect to spend more years in older age than previous generations. This is good news, but also means we need to do more work to support people to age well. Positive steps we can all take include tackling ageism when we see it and normalising conversations about abuse so older people can feel confident to seek help when it’s needed.<img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/216827/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /> <a href="https://theconversation.com/profiles/eileen-obrien-95332">Eileen O'Brien</a>, Professor of Law, Discipline of Law, Justice and Society, <a href="https://theconversation.com/institutions/university-of-south-australia-1180">University of South Australia</a>; <a href="https://theconversation.com/profiles/catriona-stevens-1455614">Catriona Stevens</a>, Forrest Prospect Fellow in Sociology and Anthropology, <a href="https://theconversation.com/institutions/edith-cowan-university-720">Edith Cowan University</a>, and <a href="https://theconversation.com/profiles/loretta-virginia-baldassar-1485078">Loretta Virginia Baldassar</a>, Vice Chancellor Professorial Research Fellow, School of Arts and Humanities, Edith Cowan University This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/about-1-in-6-older-australians-experiences-elder-abuse-here-are-the-reasons-they-dont-get-help-216827">original article</a>.

Legal

Sam Newman calls for an end to "divisive" Indigenous symbols

Sam Newman has called for all "divisive" Indigenous symbols, including the Aboriginal flag, to be banned from major events after the defeat of the Voice to Parliament referendum. The former AFL player, who recently encouraged sports fans to boo during the Welcome to Country at the AFL grand final, has once again taken aim at First Nations Australians after Indigenous symbols were used on awards handed out at the Melbourne Marathon on Sunday. Speaking on his You Cannot Be Serious podcast, Newman questioned why Aboriginal artworks adorned the medals and ribbons handed out to participants of the marathon. "People just cannot help themselves," he said. "The Melbourne Marathon was run last Sunday, and everyone who ran in it got a medal ... the pandering and sycophantic crap. All the ribbons had snakes and lizards and were decked out in Indigenous artwork." When challenged by his co-host, Newman doubled on his controversial opinion. "Why can't you just have an Australian flavour for the Melbourne Marathon? (Why) do you have to keep pandering to it all for? Why aren't we just one people? What do you do that for? They can't help themselves." Newman also welcomed the defeat of the Voice to Parliament referendum, and took aim at disappointed Yes voters who were mourning the defeat. He said, "The people who were the Yes voters said 'we're going to fly the Aboriginal flags at half-mast'. Well, that's good, we've got them half way down let's remove them right down to the bottom and not fly them at all." Ironically, after beginning the rant about the Voice, he welcomed the idea from Indigenous leaders to hold a 'Week of Silence' to grieve the outcome of the referendum. "How fantastic is that? Let's have a year of silence and not talk about it," Newman said. Image credits: Getty Images

News

Explainer: Australia has voted against an Indigenous Voice to Parliament. Here’s what happened

<a href="https://theconversation.com/profiles/amy-maguire-129609">Amy Maguire</a>, <a href="https://theconversation.com/institutions/university-of-newcastle-1060">University of Newcastle</a> A majority of Australian voters have rejected the proposal to establish an Aboriginal and Torres Strait Islander Voice to Parliament, with the final results likely to be about 40% voting “yes” and 60% voting “no”. <h2>What was the referendum about?</h2> In this referendum, Australians were asked to vote on whether to establish an Aboriginal and Torres Strait Islander <a href="https://voice.gov.au/referendum-2023/referendum-question-and-constitutional-amendment">Voice</a> to Parliament. The Voice was proposed as a means of recognising Aboriginal and Torres Strait Islander peoples as the <a href="https://aiatsis.gov.au/explore/australias-first-peoples">First Peoples of Australia</a> in the Constitution. The Voice proposal was a modest one. It was to be an advisory body for the national parliament and government. Had the referendum succeeded, Australia’s Constitution would have been amended with a new section 129: <blockquote> In recognition of Aboriginal and Torres Strait Islander peoples as the First Peoples of Australia: i. there shall be a body, to be called the Aboriginal and Torres Strait Islander Voice ii. the Aboriginal and Torres Strait Islander Voice may make representations to the Parliament and the Executive Government of the Commonwealth on matters relating to Aboriginal and Torres Strait Islander peoples iii. the Parliament shall, subject to this Constitution, have power to make laws with respect to matters relating to the Aboriginal and Torres Strait Islander Voice, including its composition, functions, powers and procedures. </blockquote> This proposal was drawn from the <a href="https://ulurustatement.org/the-statement/view-the-statement/">Uluru Statement from the Heart</a> from 250 Indigenous leaders, which called for <a href="https://deadlystory.com/page/culture/Annual_Days/NAIDOC_Week/NAIDOC_2019/Hey_you_Mob_it_s_NAIDOC_week#:%7E:text=The%20statement%20outlines%20a%20need,see%20below%20for%20more%20information">three phases of reform</a> - Voice, followed by Treaty and Truth -telling about Australia’s colonial history. The proposal was for constitutional change to ensure the Voice would not be abolished by government in future, as previous Indigenous bodies have been. <h2>How did Australians vote?</h2> Voting is <a href="https://www.aec.gov.au/about_aec/publications/voting/">compulsory</a> in Australia. Every eligible Australian citizen over 18 years of age is obliged to vote in elections and referendums. Australia has one of the <a href="https://peo.gov.au/understand-our-parliament/your-questions-on-notice/questions/how-many-people-voted-in-the-last-election/#:%7E:text=According%20to%20the%20Australian%20Electoral,voter%20turnouts%20in%20the%20world.">highest rates of voter turn out</a> in the world - over 90% of those eligible have voted in every national election since compulsory voting was introduced in 1924. Australia has a written <a href="https://www.legislation.gov.au/Details/C2013Q00005">Constitution</a>. A successful referendum vote is required to <a href="https://www.aph.gov.au/About_Parliament/House_of_Representatives/Powers_practice_and_procedure/Practice7/HTML/Chapter1/Constitution_alteration">change</a> the Constitution in any way. To succeed, a referendum proposition requires a <a href="https://voice.gov.au/referendum-2023/how-referendum-works#:%7E:text=For%20a%20referendum%20to%20be,4%20out%20of%206%20states.">double majority</a>. This means it must be agreed to by a majority of voters, and a majority of states. Australia has six <a href="https://digital-classroom.nma.gov.au/images/map-australia-showing-states-and-territories">states</a>, so at least four must have a majority of voters in favour for a referendum to succeed. Australia also has two territories - individuals in the <a href="https://theconversation.com/state-and-territory-ballots-will-be-counted-differently-at-the-voice-referendum-is-that-fair-212703">territories</a> contribute to the overall vote, but the territories do not count towards the majority of states. It’s very difficult to achieve constitutional change in Australia. Since federation in 1901, 45 questions have been put to Australian voters in <a href="https://www.aec.gov.au/elections/referendums/referendum_dates_and_results.htm">referendums</a>. Only eight of those have succeeded. In the Voice referendum, only the Australian Capital Territory voted “yes” by majority. A <a href="https://tallyroom.aec.gov.au/ReferendumNationalResults-29581.htm">clear majority</a> of the national electorate voted “no”. All states returned majority “no” results. Aboriginal and Torres Strait Islander people constitute <a href="https://www.abs.gov.au/statistics/people/aboriginal-and-torres-strait-islander-peoples/estimates-aboriginal-and-torres-strait-islander-australians/latest-release#:%7E:text=Data%20downloads-,Key%20statistics,Queensland%20and%20Western%20Australia%20combined.">3.8% of Australia’s population</a>. Government members claimed on ABC TV in the referendum coverage that polling booths including high proportions of Indigenous voters, for example Palm Island in Queensland, returned high “yes” votes. However, in a majoritarian democracy like Australia, such a small proportion of the national population cannot dictate the outcome of a national poll. Importantly, the Voice referendum did not have unanimous support across the two main political parties in Australia. The Labor government <a href="https://theconversation.com/were-all-in-declares-an-emotional-albanese-as-he-launches-the-wording-for-the-voice-referendum-202435">announced</a> and has campaigned for “yes”. The leader of the opposition, Liberal Queensland MP <a href="https://www.abc.net.au/news/2023-09-05/peter-dutton-voice-to-parliament-yes-no-vote-referendum/102797582">Peter Dutton</a>, campaigned strongly against the referendum proposal. <h2>What happens now?</h2> The government is bound to abide by the referendum result. Prime Minister Anthony Albanese has confirmed that his government <a href="https://www.theguardian.com/australia-news/2023/oct/08/labor-wont-try-to-legislate-indigenous-voice-if-referendum-fails-albanese-says#:%7E:text=The%20prime%20minister%2C%20Anthony%20Albanese,away%20from%20the%20voice%20altogether%3F%E2%80%9D">will not seek to legislate a Voice</a> as an alternative to the constitutional model. Albanese, conceding the failure of the referendum, <a href="https://www.abc.net.au/news/2023-10-14/live-updates-voice-to-parliament-referendum-latest-news/102969568">said</a>: “Tomorrow we must seek a new way forward”. He called for a renewed focus on doing better for First Peoples in Australia. The referendum outcome represents a major loss for the government. But much more important than that will be the negative impacts of the campaign and loss on Aboriginal and Torres Strait Islander people. On ABC TV, Arrernte/Luritja woman <a href="https://www.snaicc.org.au/about/contact/staff-bios/">Catherine Liddle</a> called for a renewed focus on truth-telling and building understanding of Australia’s history across the population. She said the failure of the referendum reflected a lack of understanding about the lives and experiences of Indigenous people in Australia. “Yes” campaign advocates reported <a href="https://www.smh.com.au/politics/federal/we-are-tired-victorian-yes-advocates-devastated-as-no-vote-refuses-voice-20231012-p5ebse.html">devastation</a> at the <a href="https://www.theguardian.com/australia-news/2023/oct/14/australian-voters-reject-proposal-for-indigenous-voice-to-parliament-at-historic-referendum">outcome</a>. Sana Nakata, writing <a href="https://theconversation.com/the-political-subjugation-of-first-nations-peoples-is-no-longer-historical-legacy-213752">here</a>, said: “now we are where we have always been, left to build our better futures on our own”. Some First Nations advocates, including Victorian independent Senator <a href="https://www.aljazeera.com/news/2023/8/16/lidia-thorpe-says-australias-voice-referendum-should-be-called-off">Lidia Thorpe</a> - a Gunnai, Gunditjmara and Djab Wurrung woman - argued the Voice proposal lacked substance and that the referendum should not have been held. Advocates of a “<a href="https://www.sbs.com.au/news/the-feed/article/these-progressive-no-campaigners-are-looking-beyond-the-vote-heres-what-they-want/tdyj2ilx6">progressive no</a>” vote (who felt the Voice didn’t go far enough) will continue to call for recognition of continuing First Nations sovereignty and self-determination through processes of treaty and truth-telling. The information landscape for Australian voters leading up to this referendum was murky and difficult to navigate. The Australian Electoral Commission published a <a href="https://www.aec.gov.au/media/disinformation-register-ref.htm">disinformation register</a>. <a href="https://www.sbs.com.au/news/article/extremely-politicised-and-very-worrying-how-misinformation-about-the-voice-spread/w9sl4pzba">Misinformation and lies</a>, many circulated through social media, have influenced the decision-making of a proportion of voters. It’s open to question whether constitutional change of any kind can be achieved while voters remain so exposed to multiple versions of “<a href="https://www.amnesty.org.au/sorting-fact-from-fiction-in-the-voice-to-parliament-referendum/">truth</a>”. For many First Nations people, the proliferation of lies and misinformation driven by <a href="https://www.bbc.com/news/world-australia-66470376">racism</a> throughout the Voice debate have been <a href="https://www.abc.net.au/news/2023-10-03/indigenous-mental-health-impacts-of-voice-referendum-debate/102923188">traumatising</a> and brutal. Indigenous Australians’ Minister, Wiradjuri woman Linda Burney, spoke to Aboriginal and Torres Strait Islander people after the result: “Be proud of your identity. Be proud of the 65,000 years of history and culture that you are part of”. Her <a href="https://www.9news.com.au/videos/national/linda-burney-gives-emotional-speech-following-referendum-result/clnpw6w0n009u0jp8kvgbijuy">pain</a> was patently obvious as she responded to the referendum outcome.<img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/215155/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /> <a href="https://theconversation.com/profiles/amy-maguire-129609">Amy Maguire</a>, Associate Professor in Human Rights and International Law, <a href="https://theconversation.com/institutions/university-of-newcastle-1060">University of Newcastle</a> Image credits: Getty Images This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/explainer-australia-has-voted-against-an-indigenous-voice-to-parliament-heres-what-happened-215155">original article</a>.

Legal

Kyle censored during fiery on-air debate

Kyle Sandilands has been censored during an on-air rant about Indigenous Australians. The radio shock jock clashed with The Kyle and Jackie O Show newsreader Brooklyn Ross as the pair discussed the proposed Indigenous Voice to Parliament, which would comprise of a body of First Nations Australians and Torres Strait Islanders who can advise the government on matters relating to the social, spiritual and economic wellbeing of their people. As the pair argued, lengthy portions of Kyle's opinionated rant were censored. However, some of his comments made it to air. “We have to actually give [Indigenous Australians] money and look after them,” said Ross to which Sandilands replied: “Nah, bulls**t!” “How about educating people and giving people the chance to build their own life like the rest of us did?” he suggested. Sandilands has made it clear that he is staunchly opposed to the Voice, as he doesn’t believe a reported $34 billion in funds should be allocated to Indigenous Australians as he thinks the money wasn’t having a positive affect on First Nations communities. “No one’s really putting all that $34 billion into fixing the real problem. They’re painting houses and giving them this and that,” Sandilands added, before mocking: “’We’ll rename Fraser Island!’” During his rant, he went on to criticise Welcome to Country traditions that have been adopted into everyday life, which involves a speech typically given at significant events by an elder or custodian to welcome visitors to their traditional country. “Look, The Project’s thanking people from the past [for] using their land. These things, they’re s**t!” he said. “No one’s better than anyone else. If they’re treated worse, that’s an issue." After staying silent for most of his tirade, Jackie O chimed in to say she agreed with that part of his outburst. “Thank you, Jackie. Jackie’s finally popped up," he sarcastically called listeners, before telling her: “I understand you don’t want to get involved in it.” Rightfully so, said Ross who made Henderson laugh when he said, “[An] angry man and a gay man arguing. And both of us white!” Image credits: KIISFM

News

‘Why didn’t we know?’ is no excuse. Non-Indigenous Australians must listen to the difficult historical truths told by First Nations people

<a href="https://theconversation.com/profiles/heidi-norman-859">Heidi Norman</a>, <a href="https://theconversation.com/institutions/university-of-technology-sydney-936">University of Technology Sydney</a> and <a href="https://theconversation.com/profiles/anne-maree-payne-440459">Anne Maree Payne</a>, <a href="https://theconversation.com/institutions/university-of-technology-sydney-936">University of Technology Sydney</a> Big things are being asked of history in 2023. Later this year, we will vote in the referendum to enshrine an Aboriginal and Torres Strait Islander representative body – the <a href="https://theconversation.com/10-questions-about-the-voice-to-parliament-answered-by-the-experts-207014">Voice to Parliament</a> – in the Australian constitution. The Voice was introduced through the Uluru Statement from the Heart, which outlines reforms to advance treaty and truth, in that order. And it calls for “truth telling about our history”. Truth-telling has been key to restoring trust and repairing relationships in post-conflict settings around the world. Historical truth-telling is increasingly seen as an important part of restorative justice in settler-colonial contexts. The UN recognises the “<a href="https://www.un.org/en/observances/right-to-truth-day">right to truth</a>”. It’s important to restore dignity to victims of human rights violations – and to ensure such violations never happen again. But there’s also a collective right to understand historical oppression. The Uluru Statement, too, <a href="https://theconversation.com/first-nations-people-have-made-a-plea-for-truth-telling-by-reckoning-with-its-past-australia-can-finally-help-improve-our-future-202137">sees truth-telling</a> as essential for achieving justice for Australia’s First Nations people. A successful “Yes” referendum outcome has the potential to make history. The Voice will structure a more effective relationship between Aboriginal nations or peoples and government. It will better represent Indigenous interests and rights in Australia’s policy development and service delivery. However modest this reform, the Voice is outstanding business for the nation. But the Uluru statement’s call for “truth-telling about our history” will prove more difficult. <h2>Barriers to ‘truth hearing’</h2> “Why didn’t we know?” non-Indigenous Australians still lament when confronted with accounts of past violence and injustice against Indigenous Australians, despite decades of curriculum reform. Our current research reflects on the barriers to “truth hearing”. The barriers are not just structural. Negative attitudes need to be overcome, too. Researchers have noted <a href="https://www.researchgate.net/publication/340480495_NEW_Preface">the levels of</a> “disaffection, disinterest and denial of Aboriginal and Torres Strait Islander history”. They’ve also lamented the piecemeal nature of current educational approaches. <a href="https://www.newsouthbooks.com.au/books/historys-children_history-wars-in-the-classroom/">Anna Clark’s research</a> on attitudes in schools towards learning Australia history – particularly Indigenous history – shows that students experience Australian history as both repetitive and incomplete, “taught to death but not in-depth”. Bain Attwood has <a href="https://www.jstor.org/stable/48554763">convincingly argued</a> that early settler denial of the violence of Indigenous dispossession was followed by a century of historical denial. History as a discipline, he argues, needs to reckon with the truth about its own role in supporting <a href="https://theconversation.com/truth-telling-and-giving-back-how-settler-colonials-are-coming-to-terms-with-painful-family-histories-145165">settler colonialism</a>. <h2>50+ years of Aboriginal history</h2> For more than 50 years, historians have produced an enormous body of work that’s brought Aboriginal perspectives and experiences into most areas of Australian history – including gender, class, race, <a href="https://theconversation.com/friday-essay-when-did-australias-human-history-begin-87251">deep history</a> and global histories. Until the late 1970s, academic interest in Aboriginal worlds was led by mostly white anthropologists and their gaze was set to the traditional north. But historians were then challenged to address the “silence” of their profession when it came to Aboriginal and Torres Strait Islander peoples. They needed to write them into history. This meant “restoring” the Aboriginal worlds omitted in the Australian history texts of the 20th century. This called for new ways of doing research: oral history, re-evaluating the archive, drawing on a wider range of sources than the official and written text. Today, some historians work with scientists and traditional knowledge holders to tell stories over much longer time periods. For example, Australian National University’s <a href="https://re.anu.edu.au/">Centre for Deep History</a> is exploring Australia’s deep past, with the aim of expanding history’s time, scale and scope. And the <a href="https://www.monash.edu/arts/monash-indigenous-studies/global-encounters-and-first-nations-peoples">Global Encounters and First Nations Peoples</a> Monash project, led by Lynette Russell, applies interdisciplinary approaches to consider a range of encounters by First Nations peoples over the past millennium, challenging the view that the Australian history “began” with British colonisation. On the other side of the sandstone gates, an incredible flourishing of historically informed Aboriginal creative works has taken centre stage in Australian cultural life. This includes biographies, memoirs, literature, painting, documentary and performance: often with large audiences and readerships. They are all forms of truth-telling. In <a href="https://press.anu.edu.au/publications/black-words-white-page">Black Words, White Page</a> (2004), Adam Shoemaker details the extent of Aboriginal writing focused on Australian history from 1929 to 1988: writers like <a href="https://ia.anu.edu.au/biography/noonuccal-oodgeroo-18057">Oodgeroo Noonuccal</a>, <a href="https://ia.anu.edu.au/biography/davis-jack-17788">Jack Davis</a>, <a href="https://ia.anu.edu.au/biography/gilbert-kevin-john-18569">Kevin Gilbert</a> and <a href="https://theconversation.com/charles-perkins-forced-australia-to-confront-its-racist-past-his-fight-for-justice-continues-today-139303">Charles Perkins</a>. This body of work – and much more since – conveys an Aboriginal interpretation of past events, through oral history and veneration of leaders and heroes, drawing together the past and future. Some early examples include Wiradjuri man Robert (Bobby) Merritt’s <a href="https://theconversation.com/the-great-australian-plays-the-cake-man-and-the-indigenous-mission-experience-88854">The Cake Man</a> (1975), set on a rural mission, which explores causes of despair, particularly for Aboriginal men. It was performed by the then newly formed <a href="https://en.wikipedia.org/wiki/National_Black_Theatre_(Australia)">Black Theatre</a> in Redfern in the same year it was published. Indigenous autobiographies, like Ruby Langford Ginibi’s <a href="https://www.uqp.com.au/books/dont-take-your-love-to-town-2">Don’t Take Your Love to Town</a> (1988), just reissued in UQP’s First Nations Classics series, and Rita Huggins’ biography <a href="https://shop.aiatsis.gov.au/products/auntie-rita-revised-edition">Auntie Rita</a> (1994) are realist accounts of Aboriginal lives, devoid of moralism or victimology. Many more have followed, including Tara June Winch’s novel <a href="https://theconversation.com/the-yield-wins-the-miles-franklin-a-powerful-story-of-violence-and-forms-of-resistance-142284">The Yield</a> (2019), winner of the 2020 Stella prize for literature. Through Wiradjuri language, she gathers the history of invasion and loss – and survival in the present. Indigenous artists are exploring ways to represent the past in the present: overlaid, but still present and continuous. Jonathon Jones’ 2020 <a href="https://mhnsw.au/whats-on/exhibitions/untitled-maraong-manaouwi/">artwork</a> to commemorate the reopening of the Sydney Hyde Park Barracks, built originally in 1817 to house convicts, is one example. Jones <a href="https://www.facebook.com/watch/?v=374269496789482">explained</a> the installation’s interchangeable use of the broad arrow and maraong manaóuwi (emu footprint) as a matter of perspective: one observer will see the emu print, another the broad arrow. Each marker, within its own sphere of significance, served similar purposes. The emu print is known to be engraved into the sandstone ledges of the Sydney basin and marked a people and their place. The broad arrow inscribed institutional place and direction. Jones wants to show how the landscape can be written over – but never lost – to those who hold its memory. <figure><iframe src="https://www.youtube.com/embed/WPGcFDw5c_s?wmode=transparent&start=0" width="440" height="260" frameborder="0" allowfullscreen="allowfullscreen"></iframe><figcaption>Jonathan Jones’ artwork is part of an incredible flourishing of historically informed Aboriginal creative works.</figcaption></figure> <a href="https://www.uapcompany.com/projects/the-eyes-of-the-land-and-the-sea">The Eyes of the Land and the Sea</a>, by artists Alison Page and Nik Lachajczak, commemorates the 250th anniversary of the 1770 encounter between Aboriginal Australians and Lt James Cook’s crew of the HMB Endeavour at Kamay Botany Bay National Park. This work, too, represents the duality of interpretation and meaning. The monumental bronze sculpture takes the form of the rib bones of a whale – and simultaneously, the hull of the HMB Endeavour. This body of work by dedicated educators, researchers, artists and families has been highly contested. <h2>Truth-telling, healing and restorative justice</h2> Many non-Indigenous Australians are interested in – but anxious about – truth-telling, our early research findings suggest. They don’t know how to get involved and are unsure about their role. Indigenous respondents are deeply committed to truth-telling. But they have anxieties about the process, too. Only 6% of non-Indigenous respondents to Reconciliation Australia’s most recent <a href="https://www.reconciliation.org.au/publication/2022-australian-reconciliation-barometer/">Reconciliation Barometer report</a> had participated in a truth-telling activity (processes that seek to engage with a fuller account of Australian history and its ongoing legacy for First Nations peoples) in the previous 12 months. However, 43% of Aboriginal and Torres Strait Islander respondents had participated in truth-telling. Truth-telling is seen as an important part of healing, but there is uncertainty about its potential to deliver a more just future for First Nations peoples. And it’s acknowledged that <a href="https://theconversation.com/albanese-is-promising-truth-telling-in-our-australian-education-system-heres-what-needs-to-happen-191420">truth-telling</a> might emphasise divisions and differences between Indigenous and non-Indigenous Australians. There are also concerns about <a href="https://theconversation.com/more-than-half-of-australians-will-experience-trauma-most-before-they-turn-17-we-need-to-talk-about-it-159801">trauma</a> and issues of cultural safety. But during the regional dialogues that led to the Uluru Statement from the Heart, the demand for truth-telling was unanimous from the Indigenous community representatives. Constitutional reform should only proceed if it “tells the truth of history”, they agreed. This was a key guiding principle that emerged from the process. Why does truth-telling remain a central demand? The final report of the <a href="https://www.aph.gov.au/constitutionalrecognition">Joint Select Committee on Constitutional Recognition relating to Aboriginal and Torres Strait Islander Peoples</a> described its multiple dimensions. Truth-telling is a foundational requirement for healing and reconciliation. It’s also a form of restorative justice – and a process for Indigenous people to share their culture and history with the broader community. It builds wider understanding of the intergenerational trauma experienced by Indigenous Australians. And it creates awareness of the relationship between past injustices and contemporary issues. “Truth-telling cannot be just a massacre narrative in which First Nations peoples are yet again dispossessed of agency and identity,” <a href="https://research.usq.edu.au/item/q6316/teaching-as-truth-telling-a-demythologising-pedagogy-for-the-australian-frontier-wars">argue</a> Indigenous educators Alison Bedford and Vince Wall. Indigenous agency and the long struggle for Indigenous rights need to be recognised. And there is an ongoing need to deconstruct Australia’s national foundational myths. A focus on military engagements overseas has obscured the violent dispossession of First Nations Australians at home. As Ann Curthoys argued more than two decades ago, white Australians positioned themselves as heroic strugglers to cement their moral claim to the land. This myth overlooked their role in dispossessing First Nations people. <h2>Makarrata Commission</h2> The Uluru Statement called for <a href="https://theconversation.com/response-to-referendum-council-report-suggests-a-narrow-path-forward-on-indigenous-constitutional-reform-80315">a Makarrata Commission</a> to be established to oversee “agreement-making” and “truth-telling” processes between governments and Aboriginal and Torres Strait Islander peoples. As part of its commitment to the full implementation of the Uluru Statement from the Heart, the current federal government committed $5.8 million in funding in 2022 to start the work of establishing the Commission. Yet few details have been provided so far about the form truth-telling mechanisms might adopt. And there’s been little acknowledgement that the desire to “tell the truth” about the past runs counter to the contemporary study of history, which sees history as a complex and ongoing process – rather than a set of fixed “facts” or “truths”. Worimi historian <a href="https://www.newcastle.edu.au/profile/john-maynard">John Maynard</a> describes Aboriginal history research as generative: the work reinforces and sustains Aboriginal worlds – and it reflects a yearning for truth by Aboriginal people that was denied. The impact of colonisation not only targeted the fracturing of Aboriginal people but, as Maynard says, “a state of forgetting and detachment from our past”. Wiradjuri historian <a href="https://researchers.anu.edu.au/researchers/bamblett-l">Lawrence Bamblett</a> develops a similar theme. “Our stories are our survival,” <a href="https://onesearch.slq.qld.gov.au/discovery/fulldisplay?vid=61SLQ_INST:SLQ&search_scope=Everything&tab=All&docid=alma9915551944702061&lang=en&context=L&adaptor=Local%20Search%20Engine&query=sub,exact,Australia%20--%20Race%20relations%20--%20History,AND&mode=advanced&offset=10">he says</a>, in his account of Aboriginal approaches to history. Consider the dedicated labour to <a href="https://www.abc.net.au/religion/heidi-norman-bob-weatherall-weve-got-to-bring-them-home/13962068">return Ancestral Remains to their country</a>. Consider the the work of Aboriginal people to restore the graves of their family and community on the old missions. And the work to document sites, such as <a href="https://youtu.be/gTh2rV_VuwQ">Tulladunna cotton chipping Aboriginal camp</a>, on the plains country of north west New South Wales. Some of this dedicated labour to care for the past is made possible by the recognition of Aboriginal land rights. Aboriginal communities are documenting their history in order to communicate across generations – and to create belonging, sustain community futures and know themselves. These processes of documenting and remembering Aboriginal stories of the past are less concerned with the state, and settler hostility. They are <a href="https://theconversation.com/how-the-dark-emu-debate-limits-representation-of-aboriginal-people-in-australia-163006">unburdened by categorising time</a>. The “old people” or “1788” appear irrelevant in the enthusiasm for living social and cultural history. That history is not confined to the “fixed in time” histories called upon in Native Title litigation, or the debates among historians and their detractors over method and evidence. Nor is it confined to the moral weight of such accounts in the national story. <h2>History and political questions</h2> When discussing Aboriginal history, there is an unbreakable link between the history being studied and the present. <a href="https://en.wikipedia.org/wiki/Presentism_(literary_and_historical_analysis)">Presentism</a> – the concern that the past is interpreted through the lens of the present – and the concept of the “activist historian” can both impact on the way Aboriginal history is perceived or judged. Disdain for “presentism” has leaked into contemporary discussions recently. A <a href="https://www.historians.org/publications-and-directories/perspectives-on-history/september-2022/is-history-history-identity-politics-and-teleologies-of-the-present">widely criticised column</a> by the president of the American Historical Association – James Sweet, a historian of Africa and the African diaspora – is a recent example. He argued that the increasing tendency to interpret the past through the lens of the present, plummeting enrolments in undergraduate history courses and a greater focus on the 20th and 21st centuries all put history at risk of being mobilised “to justify rather than inform contemporary political positions”. These are not new debates. They have taken place within and outside the academy across the world, including in Australia. But the realities of the histories of <a href="https://theconversation.com/eliza-batman-the-irish-convict-reinvented-as-melbournes-founding-mother-was-both-colonised-and-coloniser-on-two-violent-frontiers-206189">colonisation</a>, <a href="https://theconversation.com/unpapering-the-cracks-sugar-slavery-and-the-sydney-morning-herald-202828">slavery</a> and <a href="https://theconversation.com/empire-of-delusion-the-sun-sets-on-british-imperial-credibility-89309">imperialism</a> mean they continue to have an impact in the present. Reparations and apologies happen because of the work of historians and others. They are real-world, present impacts of the work being undertaken. It’s the role of historians to understand the past on its own terms – and to produce work relevant to contemporary political questions. Applied (or public) history produces this work. In this work, particularly historical work that sits outside the academy, we do often find “truth telling”. For example, in the important work done for the <a href="https://humanrights.gov.au/our-work/bringing-them-home-report-1997">Bringing them Home</a> Commission, the <a href="https://theconversation.com/indigenous-deaths-in-custody-inquests-can-be-sites-of-justice-or-administrative-violence-158126">Aboriginal Deaths in Custody Royal Commission</a> and Native Title claims in courts. But somehow, these efforts at truth-telling – and other historical research conducted since colonisation – seem not to have impacted on the overall “history” of Australia. <h2>Forgetting and resistance</h2> As the referendum vote edges closer, Australians are being asked to make provisions for the First Peoples to have a role in the political process – and the decisions that impact them. The challenge to address the “<a href="https://theconversation.com/friday-essay-the-great-australian-silence-50-years-on-100737">Great Australian Silence</a>” – to include First Peoples in the stories of the nation, where they were otherwise omitted – has been largely addressed by the significant body of historical work added over the last 50 or more years. That work, and the correction it has delivered, has generated discomfort and hostility. Yet Australians’ appreciation – and even awareness – of the history of its First Nations people remains deeply unsatisfactory. There is now little justification for the laments Why weren’t we told? or How come we didn’t know?. Our undergraduate students continue to ask these questions, though. Australia has a difficult relationship – a kind of historical amnesia; a forgetting and resistance – to hearing those First Nations stories. That resistance is much deeper than simply being told. The current focus on truth-telling will once again draw our attention to dealing with difficult history. This time, different questions need to be asked. Not why didn’t I know? But how can I find out? <hr /> Heidi Norman and Anne Maree Payne will be presenting their research at the upcoming 50th Milestones Anniversary of the Australian Historical Association. Heidi will deliver the keynote address, <a href="https://web-eur.cvent.com/event/f99aac02-b195-46e5-b1d9-bf5183aea6fc/websitePage:150e8a3c-395b-4de3-bf2b-98ac8be5929e">The End of Aboriginal History?</a><img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/208780/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /> <a href="https://theconversation.com/profiles/heidi-norman-859">Heidi Norman</a>, Professor, Faculty of Arts and Social Sciences, <a href="https://theconversation.com/institutions/university-of-technology-sydney-936">University of Technology Sydney</a> and <a href="https://theconversation.com/profiles/anne-maree-payne-440459">Anne Maree Payne</a>, Senior Lecturer, Centre for the Advancement of Indigenous Knowledges, <a href="https://theconversation.com/institutions/university-of-technology-sydney-936">University of Technology Sydney</a> Image credits: Getty Images This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/why-didnt-we-know-is-no-excuse-non-indigenous-australians-must-listen-to-the-difficult-historical-truths-told-by-first-nations-people-208780">original article</a>.

Caring

Selfish selfies: Influencers fined for posing with priceless artworks

Tourists visiting Queensland’s Carnarvon National Park have come under fire, after the wannabe influencers put an historic Indigenous site at risk with their disrespectful holiday selfies. The park’s rock art sites are, according to senior ranger Luke Male, of international importance, and are marked as restricted access areas to prevent tourists from interfering with the “fragile” rock art. However, “some visitors to Carnarvon National Park think the rules don’t apply to them and they’re entering restricted access areas to pose for photos. “In some instances, they are posing in front of Indigenous rock art that is thousands of years old, or they’re actually touching it. “The Queensland Parks and Wildlife Service makes no apology for taking compliance action against people who break the rules because they believe they are influencers.” Over the course of 12 months, six different people have been slapped with fines for entering the restricted areas to interact with the rock face - whether to take selfies or to go so far as to touch it - and 18 more fines have been issued for other offences, with camping in the protected area also landing them in trouble with park officials. Touching the art is considered disrespectful, but isn’t the only reason visitors are asked to keep their distance, as touch can also wear down the work. The likes of sunscreen, perspiration, and hand sanitiser can cause further damage, while dust stirred from people walking through the space can adhere to the rock face. As Male explained of the situation, “the ochre stencil art of the region is unique, diverse, highly complex and spectacular, and the rock art is embedded within sandstone that is incredibly fragile. “It is a great honour and privilege for us to be able to see these rock art sites, and touching them can damage cultural artefacts that are thousands of years old.” He also shared that the park rangers regularly received “information, including photos from members of the public about people who have broken the rules. “People have to understand that the Traditional Owners remain connected to this place and the rock art within it, and they regard the entire Carnarvon National Park as a cultural site.” Carnarvon National Park Traditional Owners Management Group Committee’s Bidjara representative Leah Wyman had more to add on the importance of protecting the artworks, sharing that “our rock art bears thousand-year-old images, and they provide valuable information about the lives and cultures of our people in the past. “They are also important spiritual and ceremonial sites to us, and it is imperative that everyone stays on the walkways to ensure that Carnarvon National Park can be visited by future generations to come.” Another member of the committee and Bidjara woman Kristine Sloman noted that the park itself was a cemetery, and that the sites were locations where family members had been laid to rest, so “getting off the boardwalks and walking around is of the utmost disrespect, and is comparable to attending someone’s funeral and walking on their coffin. “Many people around the world have chosen to close their sacred sites due to destructive impacts, and it would be a great shame to resort to this type of action. “Let’s appreciate, learn, nurture, and respect each other’s cultures and ensure no more of our sacred places are damaged or closed to the public.” Images: Department of Environment and Science

Travel Trouble

Indigenous Voice to Parliament: How will it alter the country?

Australians will soon be heading to the polls to submit their vote for the Voice to Parliament. The laws that will allow the national poll to be conducted passed parliament, with the government’s Constitution Alteration Bill passing the senate with 52 votes to 19. The passage of the Bill through parliament led to a six-month period in which the referendum must be held. The Albanese government have already announced Aussies will be able to vote in the national poll between October and December. The government is yet to confirm an official date, but all referendums must be held on a Saturday, and that date raises the question: “A proposed law: to alter the constitution to recognise the first peoples of Australia by establishing an Aboriginal and Torres Strait Islander voice, do you approve of this proposed alteration?” The proposed law that Australians will be asked to approve at the referendum would insert the following lines into the Constitution. To recognise Aboriginal and Torres Strait Islander peoples as the First Peoples of Australia: There shall be a body, to be called the Aboriginal and Torres Strait Islander Voice; <ol> <li>The Aboriginal and Torres Strait Islander Voice may make representations to the Parliament and the Executive Government of the Commonwealth on matters relating to Aboriginal and Torres Strait Islander peoples;</li> <li>The Parliament shall, subject to this Constitution, have power to make laws with respect to matters relating to the Aboriginal and Torres Strait Islander Voice, including its composition, functions, powers and procedures.”</li> <li>The Parliament shall, subject to this Constitution, have power to make laws with respect to matters relating to the Aboriginal and Torres Strait Islander Voice, including its composition, functions, powers and procedures.”</li> </ol> For the referendum to succeed, an overwhelming majority of voters in most states need to vote “Yes”. Speaking to news.com.au Yes 23 campaigner Dean Parkin and No campaign spokeswoman Senator Jacinta Nampijinpa Price both concluded the outcome would have a major impact both symbolically and on a practical level. Park said a successful Yes vote would send a powerful message of “what it means to be genuinely, uniquely Australian in the world is to be home to the oldest continuing culture on earth”. “That’s something a lot of people have pride in, and it’s the thing that makes us genuinely unique, and now every Australian gets to connect their own existing story and deeply held view of being Australian to 65,000 years of history,” he said. “That will strengthen and enrich all of our sense of what it means to be Australian. It’s not just about Indigenous people and doing something nice for 3 per cent of the population, it’s something that will benefit every Australian.” Senator Jacinta Nampijinpa Price weighed in on the No vote, arguing that “a vote against the voice in this referendum is a vote for a country united in the face of an effort to divide us along the lines of race”. It’s a vote for standing together, shoulder to shoulder as equals, to solve the tragic issue of Aboriginal disadvantage,” she said. “It’s a vote for fulfilling the promise of Australia’s constitution that we can all come from different backgrounds and cultures across the world and play a part in making our nation successful and prosperous. “We are a country that believes in a fair go. We are all equals, we all deserve to be treated the same way in our national rule book.” She noted that claims by pro-voice activists that a Yes vote would solve Indigenous disadvantage are “wrong and misleading”. “They talk a big game about ‘closing the gap’, but they don’t say how this will be done. In fact, there are no details at all,” she said. “But we already know what we need to do to help in my communities. “Kids going to school, adults working in real jobs, social stability in communities so people want to live, work and invest in them. The divisive voice won’t do this.” The Senator added that while there is “no doubt there would be widespread support within the Australian community” for Indigenous recognition in the constitution, by voting No, “Australians would be sending a strong signal to the government to embark on a unifying process that could be supported by all Australians”. Image credit: Getty

Legal

How traditional Indigenous education helped four lost children survive 40 days in the Amazon jungle

<a href="https://theconversation.com/profiles/eliran-arazi-1447346">Eliran Arazi</a>, <a href="https://theconversation.com/institutions/hebrew-university-of-jerusalem-855">Hebrew University of Jerusalem</a> The discovery and rescue of <a href="https://www.reuters.com/world/americas/four-missing-colombian-children-found-alive-jungle-sources-2023-06-10/">four young Indigenous children</a>, 40 days after the aircraft they were travelling in crashed in the remote Colombian rainforest, was hailed in the international press as a “<a href="https://www.lemonde.fr/en/international/article/2023/06/11/miracle-in-the-jungle-colombia-celebrates-rescue-of-children-lost-in-amazon-rainforest_6030840_4.html">miracle in the jungle</a>”. But as an anthropologist who has spent more than a year living among the Andoque people in the region, <a href="https://www.academia.edu/100474974/Amazonian_visions_of_Visi%C3%B3n_Amazon%C3%ADa_Indigenous_Peoples_perspectives_on_a_forest_conservation_and_climate_programme_in_the_Colombian_Amazon">conducting ethnographic fieldwork</a>, I cannot simply label this as a miraculous event. At least, not a miracle in the conventional sense of the word. Rather, the survival and discovery of these children can be attributed to the profound knowledge of the intricate forest and the adaptive skills passed down through generations by Indigenous people. During the search for the children, I was in contact with Raquel Andoque, an elder maloquera (owner of a ceremonial longhouse), the sister of the children’s great-grandmother. She repeatedly expressed her unwavering belief the children would be found alive, citing the autonomy, astuteness and physical resilience of children in the region. Even before starting elementary school, children in this area accompany their parents and elder relatives in various activities such as gardening, fishing, navigating rivers, hunting and gathering honey and wild fruits. In this way the children acquire practical skills and knowledge, such as those demonstrated by Lesly, Soleiny, Tien and Cristin during their 40-day ordeal. Indigenous children typically learn from an early age how to open paths through dense vegetation, how to tell edible from non-edible fruits. They know how to find potable water, build rain shelters and set animal traps. They can identify animal footprints and scents – and avoid predators such as jaguars and snakes lurking in the woods. Amazonian children typically lack access to the sort of commercialised toys and games that children in the cities grow up with. So they become adept tree climbers and engage in play that teaches them about adult tools made from natural materials, such as oars or axes. This nurtures their understanding of physical activities and helps them learn which plants serve specific purposes. <figure class="align-center "><img src="https://images.theconversation.com/files/532019/original/file-20230614-31-hrdd5z.png?ixlib=rb-1.1.0&q=45&auto=format&w=754&fit=clip" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px" srcset="https://images.theconversation.com/files/532019/original/file-20230614-31-hrdd5z.png?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=450&fit=crop&dpr=1 600w, https://images.theconversation.com/files/532019/original/file-20230614-31-hrdd5z.png?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=450&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/532019/original/file-20230614-31-hrdd5z.png?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=450&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/532019/original/file-20230614-31-hrdd5z.png?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=566&fit=crop&dpr=1 754w, https://images.theconversation.com/files/532019/original/file-20230614-31-hrdd5z.png?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=566&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/532019/original/file-20230614-31-hrdd5z.png?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=566&fit=crop&dpr=3 2262w" alt="A youg girl holding up an insect as her family works alongside" /><figcaption>A local Indigenous girl on an excursion to gather edible larvae. Image courtesy of Eliran Arazi, Author provided</figcaption></figure> Activities that most western children would be shielded from – handling, skinning and butchering game animals, for example – provide invaluable zoology lessons and arguably foster emotional resilience. <h2>Survival skills</h2> When they accompany their parents and relatives on excursions in the jungle, Indigenous children learn how to navigate a forest’s dense vegetation by following the location of the sun in the sky. <figure class="align-left zoomable"><a href="https://images.theconversation.com/files/532012/original/file-20230614-29-ii5s0u.png?ixlib=rb-1.1.0&q=45&auto=format&w=1000&fit=clip"><img src="https://images.theconversation.com/files/532012/original/file-20230614-29-ii5s0u.png?ixlib=rb-1.1.0&q=45&auto=format&w=237&fit=clip" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px" srcset="https://images.theconversation.com/files/532012/original/file-20230614-29-ii5s0u.png?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=551&fit=crop&dpr=1 600w, https://images.theconversation.com/files/532012/original/file-20230614-29-ii5s0u.png?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=551&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/532012/original/file-20230614-29-ii5s0u.png?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=551&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/532012/original/file-20230614-29-ii5s0u.png?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=692&fit=crop&dpr=1 754w, https://images.theconversation.com/files/532012/original/file-20230614-29-ii5s0u.png?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=692&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/532012/original/file-20230614-29-ii5s0u.png?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=692&fit=crop&dpr=3 2262w" alt="Map of the Middle Caqueta region of Colombia." /></a><figcaption>Map showing where in Colombia the four lost children are from. Gadiel Levi, Author provided</figcaption></figure> Since the large rivers in most parts of the Amazon flow in a direction opposite to that of the sun, people can orient themselves towards those main rivers. The trail of footprints and objects left by the four children revealed their general progression towards the Apaporis River, where they may have hoped to be spotted. The children would also have learned from their parents and elders about edible plans and flowers – where they can be found. And also the interrelationship between plants, so that where a certain tree is, you can find mushrooms, or small animals that can be trapped and eaten. <h2>Stories, songs and myths</h2> Knowledge embedded in mythic stories passed down by parents and grandparents is another invaluable resource for navigating the forest. These stories depict animals as fully sentient beings, engaging in seduction, mischief, providing sustenance, or even saving each other’s lives. While these episodes may seem incomprehensible to non-Indigenous audiences, they actually encapsulate the intricate interrelations among the forest’s countless non-human inhabitants. Indigenous knowledge focuses on the interrelationships between humans, plants and animals and how they can come together to preserve the environment and prevent irreversible ecological harm. This sophisticated knowledge has been developed over millennia during which Indigenous people not only adapted to their forest territories but actively shaped them. It is deeply ingrained knowledge that local indigenous people are taught from early childhood so that it becomes second nature to them. It has become part of the culture of cultivating and harvesting crops, something infants and children are introduced to, as well as knowledge of all sort of different food sources and types of bush meat. <h2>Looking after each other</h2> One of the aspects of this “miraculous” story that people in the west have marvelled over is how, after the death of the children’s mother, the 13-year-old Lesly managed to take care of her younger siblings, including Cristin, who was only 11 months old at the time the aircraft went down. <figure class="align-center "><img src="https://images.theconversation.com/files/532007/original/file-20230614-19-7q92j0.jpeg?ixlib=rb-1.1.0&q=45&auto=format&w=754&fit=clip" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px" srcset="https://images.theconversation.com/files/532007/original/file-20230614-19-7q92j0.jpeg?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=450&fit=crop&dpr=1 600w, https://images.theconversation.com/files/532007/original/file-20230614-19-7q92j0.jpeg?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=450&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/532007/original/file-20230614-19-7q92j0.jpeg?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=450&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/532007/original/file-20230614-19-7q92j0.jpeg?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=566&fit=crop&dpr=1 754w, https://images.theconversation.com/files/532007/original/file-20230614-19-7q92j0.jpeg?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=566&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/532007/original/file-20230614-19-7q92j0.jpeg?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=566&fit=crop&dpr=3 2262w" alt="Three Indigenous people in western clothes stood under trees in front of a wide building." /><figcaption>Iris Andoque Macuna with her brother Nestor Andoque and brother-in-law Faustino Fiagama after the two men returned from the search team. Iris Andoque Macuna., Author provided</figcaption></figure> But in Indigenous families, elder sisters are expected to act as surrogate mothers to their younger relatives from an early age. Iris Andoke Macuna, a distant relative of the family, told me: <blockquote> To some whites [non-Indigenous people], it seems like a bad thing that we take our children to work in the garden, and that we let girls carry their brothers and take care of them. But for us, it’s a good thing, our children are independent, this is why Lesly could take care of her brothers during all this time. It toughened her, and she learned what her brothers need. </blockquote> <h2>The spiritual side</h2> For 40 days and nights, while the four children were lost, elders and shamans performed rituals based on traditional beliefs that involve human relationships with entities known as dueños (owners) in Spanish and by various names in native languages (such as i'bo ño̰e, meaning “persons of there” in Andoque). These owners are believed to be the protective spirits of the plants and animals that live in the forests. Children are introduced to these powerful owners in name-giving ceremonies, which ensure that these spirits recognise and acknowledge relationship to the territory and their entitlement to prosper on it. <figure class="align-center "><img src="https://images.theconversation.com/files/531997/original/file-20230614-15389-7c6oly.JPG?ixlib=rb-1.1.0&q=45&auto=format&w=754&fit=clip" sizes="(min-width: 1466px) 754px, (max-width: 599px) 100vw, (min-width: 600px) 600px, 237px" srcset="https://images.theconversation.com/files/531997/original/file-20230614-15389-7c6oly.JPG?ixlib=rb-1.1.0&q=45&auto=format&w=600&h=400&fit=crop&dpr=1 600w, https://images.theconversation.com/files/531997/original/file-20230614-15389-7c6oly.JPG?ixlib=rb-1.1.0&q=30&auto=format&w=600&h=400&fit=crop&dpr=2 1200w, https://images.theconversation.com/files/531997/original/file-20230614-15389-7c6oly.JPG?ixlib=rb-1.1.0&q=15&auto=format&w=600&h=400&fit=crop&dpr=3 1800w, https://images.theconversation.com/files/531997/original/file-20230614-15389-7c6oly.JPG?ixlib=rb-1.1.0&q=45&auto=format&w=754&h=503&fit=crop&dpr=1 754w, https://images.theconversation.com/files/531997/original/file-20230614-15389-7c6oly.JPG?ixlib=rb-1.1.0&q=30&auto=format&w=754&h=503&fit=crop&dpr=2 1508w, https://images.theconversation.com/files/531997/original/file-20230614-15389-7c6oly.JPG?ixlib=rb-1.1.0&q=15&auto=format&w=754&h=503&fit=crop&dpr=3 2262w" alt="Woman in pink t-shirt sat on chair inside." /><figcaption>Raquel Andoke, a relative of the missing children and friend of the author. Image courtesy of Eliran Arazi, Author provided</figcaption></figure> During the search for the missing children, elders conducted dialogues and negotiations with these entities in their ceremonial houses (malocas) throughout the <a href="https://www.researchgate.net/figure/Middle-and-Lower-Caqueta-River-region-State-of-Amazonas-Colombia-Map-from_fig1_255580310">Middle Caquetá</a> and in other Indigenous communities that consider the crash site part of their ancestral territory. Raquel explained to me: <blockquote> The shamans communicate with the sacred sites. They offer coca and tobacco to the spirits and say: “Take this and give me my grandchildren back. They are mine, not yours.” </blockquote> These beliefs and practices hold significant meaning for my friends in the Middle Caquetá, who firmly attribute the children’s survival to these spiritual processes rather than the technological means employed by the Colombian army rescue teams. It may be challenging for non-Indigenous people to embrace these traditional ideas. But these beliefs would have instilled in the children the faith and emotional fortitude crucial for persevering in the struggle for survival. And it would have encouraged the Indigenous people searching for them not to give up hope. The children knew that their fate did not lie in dying in the forest, and that their grandparents and shamans would move heaven and earth to bring them back home alive. Regrettably, this traditional knowledge that has enabled Indigenous people to not only survive but thrive in the Amazon for millennia is under threat. Increasing land encroachment for agribusiness, mining, and illicit activities as well as state neglect and interventions without Indigenous consent have left these peoples vulnerable. It is jeopardising the very foundations of life where this knowledge is embedded, the territories that serve as its bedrock, and the people themselves who preserve, develop, and transmit this knowledge. Preserving this invaluable knowledge and the skills that bring miracles to life is imperative. We must not allow them to wither away.<img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/207762/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /> <a href="https://theconversation.com/profiles/eliran-arazi-1447346">Eliran Arazi</a>, PhD researcher in Anthropology, Hebrew University of Jerusalem and the School for Advanced Studies in the Social Sciences (Paris)., <a href="https://theconversation.com/institutions/hebrew-university-of-jerusalem-855">Hebrew University of Jerusalem</a> This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/how-traditional-indigenous-education-helped-four-lost-children-survive-40-days-in-the-amazon-jungle-207762">original article</a>. Images: Getty

Caring

The Voice isn’t apartheid or a veto over parliament – this misinformation is undermining democratic debate

<a href="https://theconversation.com/profiles/dominic-osullivan-12535">Dominic O'Sullivan</a>, <a href="https://theconversation.com/institutions/charles-sturt-university-849">Charles Sturt University</a> Readers please be advised this article discusses racism. We’ve heard many different arguments for and against the Voice to Parliament in the lead-up to this year’s referendum. This has included some <a href="https://www.youtube.com/watch?v=4a5MgbXj9kI">media</a> and <a href="https://www.skynews.com.au/australia-news/voice-to-parliament/pauline-hanson-claims-indigenous-voice-is-australias-version-of-apartheid-in-speech-aimed-at-lidia-thorpe-and-albanese/news-story/2d988413c54d81ba0cb9c55f19d9cffa">politicians</a> drawing comparisons between the Voice and <a href="https://au.int/en/auhrm-project-focus-area-apartheid">South Africa’s apartheid regime</a>. Cory Bernardi, a Sky News commentator, <a href="https://www.theguardian.com/australia-news/2023/may/02/liberals-accused-of-flirting-with-far-right-fringe-after-sky-news-show-where-indigenous-voice-compared-to-apartheid">argued</a>, for instance, that by implementing the Voice, “we’re effectively announcing an apartheid-type state, where some citizens have more legal rights or more rights in general than others”. As legal scholar Bede Harris has <a href="https://news.csu.edu.au/opinion/the-voice-to-parliament,-apartheid-and-cory-bernardi">pointed out</a>, it’s quite clear Bernardi doesn’t understand apartheid. He said, <blockquote> How the Voice could be described as creating such a system is unfathomable. </blockquote> <h2>Comparisons to apartheid</h2> Apartheid was a system of racial segregation implemented by the South African government to control and restrict the lives of the non-white populations, and to stop them from voting. During apartheid, non-white people could not freely visit the same beaches, live in the same neighbourhoods, attend the same schools or queue in the same lines as white people. My wife recalls her white parents being questioned by police after visiting the home of a Black colleague. The proposed Voice will ensure First Nations peoples have their views heard by parliament. It won’t have the power to stop people swimming at the same beaches or living, studying or shopping together. It won’t stop interracial marriages as the apartheid regime did. It doesn’t give anybody extra political rights. It simply provides First Nations people, who have previously had no say in developing the country’s system of government, with an opportunity to participate in a way that many say is meaningful and respectful. Apartheid and the Voice are polar opposites. The Voice is a path towards democratic participation, while apartheid eliminated any opportunity for this. Evoking emotional responses, like Bernardi attempted to do, can <a href="https://www.pnas.org/doi/10.1073/pnas.1618923114">inspire people</a> to quickly align with a political cause that moderation and reason might not encourage. This means opinions may be formed from <a href="https://royalsocietypublishing.org/doi/full/10.1098/rsos.180593">limited understanding</a> and misinformation. <h2>Misinformation doesn’t stop at apartheid comparisons</h2> The Institute of Public Affairs, a conservative lobby group, has published a “research” paper claiming the Voice would be like New Zealand’s Waitangi Tribunal and be able to veto decisions of the parliament. The <a href="https://www.aap.com.au/factcheck/voice-comparisons-with-nz-tribunal-are-just-wrong/">truth</a> is the tribunal is not a “Maori Voice to Parliament”. It can’t <a href="https://www.abc.net.au/news/2023-04-14/fact-check-checkmate-maori-voice-waitangi-tribunal/102217998">veto</a> parliament. The Waitangi Tribunal is a permanent commission of inquiry. It is chaired by a judge and has Maori and non-Maori membership. Its job is to investigate alleged breaches of the Treaty of Waitangi. The tribunal’s task is an independent search for truth. When it upholds a claim, its recommended remedies become the subject of political negotiation between government and claimants. The Voice in Australia would make representations to parliament. This is also not a veto. A veto is to stop parliament making a law. <h2>We need to raise the quality of debate</h2> Unlike the apartheid and Waitangi arguments, many <a href="https://theconversation.com/for-a-lot-of-first-nations-peoples-debates-around-the-voice-to-parliament-are-not-about-a-simple-yes-or-no-199766">objections</a> to the Voice are grounded in fact. Making representations to parliament and the government is a standard and necessary democratic practice. There are already many ways of doing this, but in the judgement of the First Nations’ people who developed the Voice proposal, a constitutionally enshrined Voice would be a better way of making these representations. Many people disagree with this judgement. The <a href="https://nationals.org.au/the-nationals-oppose-a-voice-to-parliament/">National Party</a> argues a Voice won’t actually improve people’s lives. Independent Senator Lidia Thorpe says she speaks for a Black Sovereignty movement when she advocates for a treaty to <a href="https://www.abc.net.au/news/2023-01-31/lidia-thorpe-wants-treaty-and-seats-not-voice-qa/101909286">come first</a>. The argument is that without a treaty, the system of government isn’t morally legitimate. Other people support the Voice in principle but think it will have <a href="https://independentaustralia.net/politics/politics-display/voice-to-parliament-yes-vote-has-many-enemies,17190">too much</a> power; <a href="https://theconversation.com/what-australia-could-learn-from-new-zealand-about-indigenous-representation-201761">others</a> think it won’t have enough. Thinking about honest differences of opinion helps us to understand and critique a proposal for what it is, rather than what it is not. Our vote then stands a better chance of reflecting what we really think. Lies can mask people’s real reasons for holding a particular point of view. When people’s true reasons can’t be scrutinised and tested, it prevents an honest exchange of ideas. Collective wisdom can’t emerge, and the final decision doesn’t demonstrate each voter’s full reflection on other perspectives. Altering the Constitution is very serious, and deliberately difficult to do. Whatever the referendum’s outcome, confidence in our collective judgement is more likely when truth and reason inform our debate. In my recently published book, <a href="https://link.springer.com/book/10.1007/978-981-99-0581-2">Indigeneity, Culture and the UN Sustainable Development Goals</a>, I argue the Voice could contribute to a more just and democratic system of government through ensuring decision-making is informed by what First Nations’ people want and why. Informed, also, by deep knowledge of what works and why. People may agree or disagree. But one thing is clear: deliberate misinformation doesn’t make a counter argument. It diminishes democracy.<img style="border: none !important; box-shadow: none !important; margin: 0 !important; max-height: 1px !important; max-width: 1px !important; min-height: 1px !important; min-width: 1px !important; opacity: 0 !important; outline: none !important; padding: 0 !important;" src="https://counter.theconversation.com/content/205474/count.gif?distributor=republish-lightbox-basic" alt="The Conversation" width="1" height="1" /> <a href="https://theconversation.com/profiles/dominic-osullivan-12535">Dominic O'Sullivan</a>, Adjunct Professor, Faculty of Health and Environmental Sciences, Auckland University of Technology, and Professor of Political Science, <a href="https://theconversation.com/institutions/charles-sturt-university-849">Charles Sturt University</a> Image credits: Getty Images This article is republished from <a href="https://theconversation.com">The Conversation</a> under a Creative Commons license. Read the <a href="https://theconversation.com/the-voice-isnt-apartheid-or-a-veto-over-parliament-this-misinformation-is-undermining-democratic-debate-205474">original article</a>.

Legal

"Giant of the nation": Indigenous leader Yunupingu dies

Aboriginal and Torres Strait Islander viewers are advised that this article contains images of deceased persons. Indigenous leader Yunupingu has passed away at the age of 74. Yunupingu, a Yolngu man and the Gumatj clan leader, was known for his longtime advocacy work, campaigning for land rights for Indigenous Australians. The influential leader was one of the architects of the Uluru Statement from the Heart, which called for Constitutional recognition of Indigenous Australians, as well as the upcoming Voice to parliament vote. He was named Australian of the Year in 1978, made a Member of the Order of Australia (AM) in 1985, and was later made an honourary Doctor of Laws by Melbourne University in 2015. Yunupingu became the first chairman of the Northern Land Council in 1977, and was re-elected to the position in 1983, which he held until his retirement in 2004. Tributes have flown for the influential First Nations leader, with Prime Minister Anthony Albanese calling him a "great Australian". <blockquote class="twitter-tweet"> Yunupingu walked in two worlds with authority, power and grace, and he worked to make them whole — together. He was a leader, a statesman, a great Yolngu man and a great Australian. He now walks in another place, but he has left such great footsteps for us to follow in this one. <a href="https://t.co/aOgZMU6UTJ">pic.twitter.com/aOgZMU6UTJ</a> — Anthony Albanese (@AlboMP) <a href="https://twitter.com/AlboMP/status/1642660247516086273?ref_src=twsrc%5Etfw">April 2, 2023</a></blockquote> Yunupingu's family broke the news of his passing as they issued an emotional statement, saying they mourned his death "with deep love and great sadness". "The loss to our family and community is profound. We are hurting, but we honour him and remember with love everything he has done for us," daughter Binmila Yunupingu said. "We remember him for his fierce leadership, and total strength for Yolngu and for Aboriginal people throughout Australia. He lived by our laws always. The family said Yunupingu would be returned to his land and will be honoured in ceremonies to be announced in due course. "There will never be another like him," Binmila said. Yunupingu's family have given permission for the use of his surname and image to be used in media articles. Image credits: Getty Images

News

“He yelled the N-word”: Stan Grant speaks out on racist attack

Q+A host Stan Grant has opened up about the time he faced unprovoked racist abuse from a stranger outside of the ABC’s headquarters, just days after <a href="https://www.oversixty.com.au/entertainment/tv/there-is-no-excuse-for-what-i-saw-stan-grant-calls-on-the-abc-to-do-better">calling for the broadcaster to “do better”</a>. Grant, a Wiradjuri and Kamilaroi man, was attending the national summit on Aboriginal child safety in Adelaide when conversation turned to the incident involving a passerby and “the N-word”. “I was standing outside the ABC filming … and a young man and his girlfriend walked past me and, as they got close to me, he yelled the N-word loudly at me, right at me,” Grant explained. “So what if I’m on television, so what if I stayed in the White House with [former US President] Barack Obama …. so what if I can phone the Prime Minister [Anthony Albanese] and he’ll pick up the phone, so what? In that moment, that’s what I was to that person. “We don’t know when someone’s going to say that. No matter how successful you are, someone can always cut you down. “Racism can touch us anywhere.” When breaking the story, Grant was addressing an audience of approximately 250 individuals from across Australia - primarily First Nations experts and frontline workers - at the summit hosted by KWY. The group is a South Australia-based Aboriginal organisation who, according to their official website, “cover domestic and family violence, child protection, youth work, kinship care, disability, mentoring, Aboriginal education outcomes, perpetrator intervention, and cultural training and consultancy” across Adelaide and other regional centres. During the summit, Aboriginal Children’s Commissioner April Lawrie called on the South Australian government to take action against the rising rates of Aboriginal children who were being taken into state care, declaring that, “we’re removing [children] but we’re not supporting [families].” “It’s a telling story when [I] go into a school community to engage with young fullas … to find that I couldn’t take a photo because most of the Aboriginal children in that school community were a child in care [and can’t be identified]. “That speaks more than what you see in data. That is the compelling story about what is going on in our Aboriginal communities, what is the relationship of the state with our Aboriginal families.” Reportedly, South Australia has a budget in excess of $500m, and only spends roughly $69m per year on early help services for families. As South Australia’s Child Protection Minister Katrine Hildyard said, the Malinauskas government intends to commit $3.2m to creating a new committee, while increasing the overall budget for family services by $13.4m. “We know that the current system is not working for Aboriginal families and children,” she stated. “Listening to the wisdom and experience of Aboriginal people is utterly fundamental to building a better approach. “This includes our government acknowledging how that legacy of colonisation and experiences of intergenerational trauma and racism influence the issues Aboriginal people face.” Images: Q+A / Youtube

News

First Nations elder removed from Obama event

A First Nations Elder bas been left “shocked and distressed” after being removed from performing the Welcome to Country ceremony at a Melbourne event hosted by former president Barack Obama. Obama touched down in Melbourne with former First Lady and wife Michelle ahead of the event at John Cain Arena on March 29. In what could have been a special ceremony for her, senior Wurundjeri elder Aunty Joy Murphy has been left deeply saddened after she said she was told she was being “too difficult” for making two requests for the event. Aunty Joy asked if the event organisers Growth Faculty were able to provide appropriate accommodations for a support person to accompany her, and made a request to provide a gift to Obama, which is something she said is cultural practice. The Wurundjeri Woi-wurrung Cultural Heritage Aboriginal Corporation said Aunty Joy was removed from the event following the requests. "I am 78 years of age. I have never been treated or spoken to in this way in the past," Aunty Joy said in a statement. "I do not want this to be a reflection on President Obama. I am a leader of the Wurundjeri Nation. I asked to be treated as an equal. "I have been shocked and distressed by the way I have been treated by event organisers. "They have always shown me respect and accepted my Welcome as a gift from our people.” Aunty Joy was also removed from performing traditional cultural protocols at a planned lunch with Obama the next day. "The Welcome to Country is a very important ceremony for our people. It is an honour to Welcome people like President Obama and I am upset that I am unable to do this today," she said. Growth Faculty have since issued an apology for the circumstances that led to the last-minute cancellation. In a statement, a spokesperson said changes to the ceremony due to “security requirements” meant a welcome to country was instead delivered by Wurundjeri-Willam woman Mandy Nicholson. “Growth Faculty had been working with Aunty Joy and the Wurundjeri community for many weeks ahead of last night’s event,” the statement read. “Due to security requirements, the organisation was unable to accommodate last minute changes to the agreed upon ceremony. “Growth Faculty has apologised to Aunty Joy that last night’s ceremony could not be changed.” The spokesperson also said that Aunty Joy had accepted an invitation to perform the welcome to country at a business lunch taking place in Melbourne on Thursday instead. Image credit: Getty

News

We now know exactly what question the Voice referendum will ask Australians. A constitutional law expert explains

The Albanese government has now released the formal wording of the proposed referendum it will introduce into parliament next week. It had earlier released a draft proposed amendment at the Garma Festival last year, which was intended to start a debate on the wording. Since then, this wording has been the subject of intense discussion and debate in the Referendum Working Group, comprised of Indigenous representatives, which has been advising the government. It has also been scrutinised by the Constitutional Expert Group, which has provided legal advice in response to questions raised by the Referendum Working Group. Many other Australians have raised ideas and concerns in the media and in communications with the government, which have been the subject of analysis and deliberation. <h2>What do the words say?</h2> The wording of the proposed amendment will be as follows: Chapter IX – Recognition of Aboriginal and Torres Strait Islander Peoples 129 Aboriginal and Torres Strait Islander Voice In recognition of Aboriginal and Torres Strait Islander peoples as the First Peoples of Australia: (1) There shall be a body to be called the Aboriginal and Torres Strait Islander Voice; (2) The Aboriginal and Torres Strait Islander Voice may make representations to the Parliament and the Executive Government of the Commonwealth on matters relating to Aboriginal and Torres Strait Islander peoples; (3) The Parliament shall, subject to this Constitution, have power to make laws with respect to matters relating to the Aboriginal and Torres Strait Islander Voice, including its composition, functions, powers and procedures. <blockquote class="twitter-tweet"> Prime Minister Anthony Albanese has emotionally revealed the wording for the referendum on an Indigenous Voice to Parliament.<a href="https://twitter.com/hashtag/auspol?src=hash&ref_src=twsrc%5Etfw">#auspol</a> <a href="https://twitter.com/hashtag/voicetoparliament?src=hash&ref_src=twsrc%5Etfw">#voicetoparliament</a> <a href="https://t.co/4o4ZU5ykz3">pic.twitter.com/4o4ZU5ykz3</a> — The Saturday Paper (@SatPaper) <a href="https://twitter.com/SatPaper/status/1638699476826353664?ref_src=twsrc%5Etfw">March 23, 2023</a></blockquote> <h2>What is new?</h2> First, it is now clear this amendment will be placed in its own separate chapter at the end of the Constitution in a new section 129. The title of the chapter makes clear it is directed at the “recognition” of Aboriginal and Torres Strait Islander peoples in the Constitution. This recognition then flows through to some introductory words which form a preamble at the beginning of the section. These words provide “recognition” of Aboriginal and Torres Strait Islander peoples as the “First Peoples of Australia”. The terminology used is careful. It avoids the use of “First Nations”, which is politically more contentious and might have given rise to implications drawn from the term “Nation”. The description “Aboriginal and Torres Strait Islander peoples” is long-standing and well-accepted, and the statement that they were the First Peoples of Australia is one of fact and recognition. The rest of the proposed amendment remains the same except for a minor alteration of words at the end of sub-section (3). Importantly, the guaranteed ability of the Voice to make representations to the executive government remains. <blockquote class="twitter-tweet"> Aboriginal and Torres Strait Islander people are asking the country for two simple things. Recognition in the constitution. And a Voice to Parliament. Today the Referendum Working Group has announced the proposed wording for a referendum that will do just that. <a href="https://t.co/NbS6ihhlon">pic.twitter.com/NbS6ihhlon</a> — Anthony Albanese (@AlboMP) <a href="https://twitter.com/AlboMP/status/1638691913166651392?ref_src=twsrc%5Etfw">March 22, 2023</a></blockquote> However, concerns about this have been addressed by the alteration to sub-section (3). The concern that had been raised was the High Court might draw an implication from sub-section (2) the representations by the Voice must be considered by government decision-makers before they can validly make a decision, potentially resulting in litigation and the delay of decision-making. While this concern had little to no substance, there was a suggestion some words should be added to the end of sub-section (3) to make it abundantly clear it was a matter for parliament to decide what the legal effects of the Voice’s representations would be. Parliament could make the decision that in some cases decision-makers would be obliged to consider representations first, but there would be no such obligation in relation to other types of decisions. This has now been accommodated by a compromise set of words added to the end of sub-section (3). These words say parliament can make laws with respect to “to matters relating to the Aboriginal and Torres Strait Islander Voice, including its composition, functions, powers and procedures.” The words “relating to” and “including” broaden the scope of this power. They are intended to permit parliament to legislate about the effect of the Voice’s representations, so it is a matter for parliament to decide whether the representations of the Voice must be considered by decision-makers when making administrative decisions. They are also intended to permit parliament to extend the powers and functions of the Voice as and when needed in the future. <h2>The question on the ballot</h2> The ballot paper never sets out the whole constitutional amendment, as in many cases, it would go for pages. Instead, voters are asked to approve the proposed law, as it is described in its long title. So the question put on the ballot will be set out as follows: "A Proposed Law: to alter the Constitution to recognise the First Peoples of Australia by establishing an Aboriginal and Torres Strait Islander Voice." "Do you approve of this alteration?" Voters then write Yes or No. <h2>What now?</h2> The amendment bill is intended to be introduced next week. When it is introduced, a parliamentary committee will be set up to allow the public to make their own submissions about the amendment. Anyone who has concerns can have their voice heard by the committee and it remains possible that the committee might recommend alterations to the wording. After the committee reports, the amendment bill will be debated in June and if passed, it will go to a referendum between two and six months after its passage. It will then be a matter for the people to decide. Image credits: Twitter This article originally appeared on <a href="https://theconversation.com/we-now-know-exactly-what-question-the-voice-referendum-will-ask-australians-a-constitutional-law-expert-explains-202143" target="_blank" rel="noopener">The Conversation</a>.

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We now know exactly what question the Voice referendum will ask Australians. A constitutional law expert explains

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