Language and

Terminology Guide
VERSION 1.3 APRIL 2020

© Concilia trading as Australians Together 2020. Australians Together Language and Terminology Guide is made available under
AUSTRALIANS TOGETHE R BRAND GUID E  SECTION 1
a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported: https://creativecommons.org/licenses/by-nc-nd/3.0/
Introduction
I M P O R TA N C E O F L A N G U A G E HISTO RICAL CO NTEXT

How we use language matters. It’s important to always remember that we’re Terms regarding Indigenous people are layered with a history of dominating,
not just using terms to refer to historical events or abstract groups, we’re talking discriminating against, misunderstanding and misrepresenting Indigenous
about real people. Listening to a person’s preferences when it comes to how people and culture2. Throughout our colonial history, some of the names used
they’re referred to is an essential part of respecting that person. to refer to Indigenous Australians reflected the common belief that Indigenous
people were inferior to white people, or even less than human. Consequently,

COMPLEXITY many of these terms have negative connotations and should be replaced with
words that are more respectful and less hurtful towards Indigenous people. It’s
There’s no rulebook when it comes to using appropriate terminology regarding important to be sensitive to the meanings and historic context of certain words.
Indigenous Australians. This is because Indigenous people across Australia are This also applies to language used to refer to non-Indigenous Australians.
diverse; there are many different experiences and opinions regarding appropriate
terminology and it’s difficult to identify terminology that’s acceptable to all
LIVING DOCUMENT
groups1. The following guidelines only generally represent Indigenous people’s
preferences. It’s good to ask local groups to advise on the most appropriate Appropriate terminology is continually changing as more voices are listened to,
terminology for their region. and enter into, a national conversation regarding Indigenous matters. We need to
continually listen to Indigenous people and adopt preferred terminology as the
conversations evolve3.

1
Queensland Studies Authority, Aboriginal and Torres Strait Islander Studies Handbook 2010, 3
Queensland Studies Authority, Aboriginal and Torres Strait Islander Studies Handbook 2010,
https://www.qcaa.qld.edu.au/downloads/senior/snr_atsi_10_handbook.pdf https://www.qcaa.qld.edu.au/downloads/senior/snr_atsi_10_handbook.pdf
2
Queensland Studies Authority, Aboriginal and Torres Strait Islander Studies Handbook 2010,
https://www.qcaa.qld.edu.au/downloads/senior/snr_atsi_10_handbook.pdf

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Introduction
PROCESS

Australians Together developed these guidelines through a process of listening With this in mind, we began to research existing guidelines produced by a range
to Indigenous and non-Indigenous people and learning from existing work. of government departments, educational institutions and non-government
We recognised that language is a concern for both Indigenous and organisations. We used this as a starting point to develop our own guidelines.
non-Indigenous people. It can be painful and time-consuming for Indigenous We then undertook paid consultations with Indigenous Elders and leaders
people to repeatedly explain why certain language is hurtful. Meanwhile, from South Australia, Victoria, Australian Capital Territory and Queensland,
non-Indigenous Australians are often confused by terminology and can be who reviewed the guidelines and gave recommendations.
afraid of joining conversations for fear of unintentionally using offensive or
inappropriate language. Whilst it’s not possible to achieve consensus on all terms, we’ve sought to
respectfully acknowledge the various points of view expressed throughout the
consultation process. We continue to invite feedback so that these guidelines
can evolve. Contact [email protected]

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 SECTION 1

Specific Australians
Together language

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Our challenge
Talking about ‘the problem’ may imply that Indigenous people are the problem, Using the term ‘problem’ reinforces this deficit discourse. Australians Together
or that non-Indigenous people can ‘fix’ the problem. rejects this dominant discourse, instead seeking to engage in a more positive,
creative and honest conversation about Indigenous Australia, without denying or
Australians Together does (technically) exist to address a problem, but the trivialising the real and complex impacts of colonisation on Indigenous people.
language we use is of great importance, and is highly sensitive. For instance, even
mentioning the word ‘problem’ can make people feel uncomfortable because We’ve discerned a challenge stemming from a lack of understanding, value
of the way this term has been applied to Indigenous Australians in the past. We and respect between Indigenous and non-Indigenous Australians, resulting in
acknowledge this point of view and prefer to use the term ‘our challenge’ as we injustice and disadvantage for many Indigenous people. This challenge is shared
seek to promote a message of mutual responsibility, capacity and reciprocity. by all Australians.

As an organisation we avoid perpetuating the ‘deficit discourse’ regarding

Indigenous Australians. That is, discussions regarding Indigenous people (in
the media, research, politics, health and education) overwhelmingly represent
Indigenous identity in a narrative of negativity, deficiency and disempowerment.

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Our challenge
GUIDELINE EXAMPLES - We don’t use the word problem
• Don’t use the word problem in relation to Indigenous injustice or the lack of x = Together, we can fix the Indigenous problem.
relationship and connection between Indigenous and non-Indigenous people.
x = Indigenous communities in Australia are a problem.
• Don’t refer to an ‘Indigenous problem’.
x = Non-Indigenous Australians need to listen and learn in order to fix the
• Don’t state or imply that Indigenous people are the problem. problems facing Indigenous people.

• Don’t state or imply that non-Indigenous Australians are going to ‘fix’

ALTERNATIVES - Instead of ‘What’s the problem?’
the problem.
√ = What’s wrong?

√ = What’s our shared issue?

√ = What’s our challenge as Australians?

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 SECTION 2

Preferred options
for terminology

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Indigenous, Aboriginal and Torres Strait Islander
In much of our content we use the term ‘Indigenous people/s’ when referring to ‘Aboriginal and Torres Strait Islander peoples’ is used to refer to the entire
Aboriginal and/or Torres Strait Islander people/s. We recognise it’s appropriate population. Other acceptable terms are:
to use different words in different situations, but for ease of communication
• ‘Aboriginal peoples’ or ‘Torres Strait Islander peoples’ when referring to
we’ve chosen to refer to ‘Indigenous people/s’ using a term that’s succinct. We
the entirety of either Aboriginal or Torres Strait Islander communities
acknowledge that the word ‘Indigenous’ can be contentious and that some
Indigenous people prefer other terms. Where possible, it’s best to adopt the • ‘Aboriginal person/people’ and ‘Torres Strait Islander person/people’

preferred terminology of Indigenous people living in your local context. when referring to one or several members of Aboriginal and Torres Strait
Islander communities 4
We acknowledge the diversity among Indigenous people living in Australia.
Therefore, we avoid phrases such as ‘all Indigenous people’. Instead we prefer to When referring to things such as Indigenous spirituality, Indigenous knowledge,

refer to ‘many’ or ‘some’ Indigenous people. Indigenous site etc. it’s appropriate to use ‘Indigenous’. In education resources,
both ‘Indigenous’ and ‘Aboriginal and Torres Strait Islander’ are acceptable in this
For many of our audiences, in particular the education sector, the term context.
‘Aboriginal and Torres Strait Islander people/s’ is preferred to ‘Indigenous
people/s’. This aligns with ACARA (Australian Curriculum Assessment and Resources created to support the Australian Curriculum need to use language

Reporting Authority), Narragunnawali and language used in the Australian that’s consistent with that used in the Australian Curriculum.

Curriculum, for example the Aboriginal and Torres Strait Islander Histories and
Cultures cross-curriculum priority.

When using ‘Aboriginal and Torres Strait Islander people/s’ it’s appropriate to
refer to ‘other Australians’ or ‘non-Indigenous Australians’ as a comparison. 4
ACARA, Guiding principles for promoting and implementing the Australian Curriculum cross-curriculum
priority, 2017, https://www.australiancurriculum.edu.au/media/1536/guiding-principles.pdf

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Indigenous, Aboriginal and Torres Strait Islander
GUIDELINE
• Use ‘Indigenous people/s’ or ‘Aboriginal and Torres Strait Islander people/s’.

• Always capitalise the words ‘Indigenous’ and ‘Aboriginal and Torres Strait
Islander’, including when referring to non-Indigenous people. Don’t capitalise
‘people/s’

• Avoid blanket phrases such as ‘all Indigenous people’, or ‘Indigenous people

believe that...’.

• Don’t abbreviate Aboriginal and Torres Strait Islander to ATSI or A&TSI

EXAMPLE
x = All Aboriginal and Torres Strait Islander people experience disadvantage.

√ = Many Aboriginal and Torres Strait Islander people living in Australia

experience disadvantage.

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Reconciliation Empower/ment
Reconciliation refers to the restoration of an existing relationship. Because we ‘Empowerment’ means to give someone power and authority, particularly
believe that a healthy relationship between Indigenous and non-Indigenous with regard to control of their own life. However, in some contexts the word
people was not generally established in the first place, we prefer to speak in ‘empowerment’ can actually be disempowering if it’s understood to mean the
terms of conciliation. giving of power by the powerful to the powerless. When understood this way, the
word ‘empowerment’ can actually reinforce power inequalities.
However, when producing curriculum resources, the term ‘reconciliation’ is used
to be consistent with the Content Descriptions and Elaborations within the GUIDELINE
Australian Curriculum. • Avoid using the words ‘empower’ and ‘empowerment’.

• Preferred language includes phrases like ‘walk alongside’, ‘work together’, etc.
GUIDELINE
• Consider carefully before applying the word ‘reconciliation’ to our organisation
EXAMPLE
• Only capitalise ‘reconciliation’ when it’s used as proper noun e.g. National x = Non-Indigenous Australians need to empower Indigenous Australians to
Reconciliation Week, Reconciliation Australia improve their own future.

√ = Indigenous communities are empowering themselves to overcome

EXAMPLE
challenges.
x = We’re all about reconciliation between Indigenous and
non-Indigenous Australians. √ = Non-Indigenous Australians can walk alongside Indigenous people to
achieve a better shared future.
√ = Reconciliation efforts in Australia are important.

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Help Country
Like the word ‘empowerment’, when used in some contexts, the word ‘help’ can The term ‘Country’ is often used to describe a culturally defined area of land
reinforce power inequalities. This is because ‘help’ can imply that one party has associated with a particular, culturally distinct group of people, clan or nation.
greater resources and capacity than the other party, or knows best. Even when Country can also refer to more than a physical place - it indicates cultural
used with good intentions, the word ‘help’ can be condescending, paternalistic relationships and responsibilities associated with caring for land.
and disempowering in some contexts.
GUIDELINE
GUIDELINE • Use ‘Country’ to refer to a particular, culturally defined area of land.
• Don’t say that Australians Together ‘helps’ Indigenous people.
• Always capitalise Country
• Don’t say that non-Indigenous Australians need to ‘help’ Indigenous people.
EXAMPLE
• ‘Help’ can be used if it’s being applied to both Indigenous and
x = Adelaide is located on Kaurna country.
non-Indigenous people.
√ = Adelaide is located on Kaurna Country.
• ‘Help’ can be used if it’s applied mutually, i.e. ‘help each other’.

EXAMPLE
x = We exist to help Indigenous people living in Australia.

x = It’s important to help Indigenous Australians overcome poverty.

√ = Respectful relationships between Indigenous and non-Indigenous people

can help ensure a better future for all Australians.

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Nation Mob
The word ‘nation’ can be used to refer to a culturally distinct group of Indigenous ‘Mob’ is a term identifying a group of Indigenous people associated with a
Australian people. It’s important to note that nation is a modern term. The particular place or Country. ‘Mob’ is generally used by Indigenous people
word nation as it’s commonly used and understood today doesn’t necessarily to identify themselves (e.g. ’my mob’) or refer to a language group (e.g. ’the
represent how Indigenous groups would have thought of themselves prior to Wiradjuri mob’). It can be invasive for non-Indigenous people to take and use
colonisation. However, nation is generally accepted by Indigenous people as a the word ‘mob’ unless invited to by Indigenous people. It’s recommended to ask
useful word to describe culturally distinct Indigenous groups. Other potential permission before using this term.
appropriate terms include language groups, tribes and people groups. Family
groups, kinship groups and clans usually refer to sub-groups within a nation. GUIDELINE
• At a corporate level, we’ve chosen not to use the term ‘mob’.
GUIDELINE
• It might be acceptable to use the term ‘mob’ verbally in-house when referring to
• Use ‘nation’ to refer to a culturally distinct Indigenous group of people.
people/communities we have relationship with (verbal communication only).
• Always capitalise the name of the nation, but don’t capitalise the word ‘nation’.
EXAMPLE
EXAMPLE
x = You should get in touch with the Wurundjeri mob around Melbourne.
x = She’s a member of the Ngunnawal group.
√ = You should get in touch with The Wurundjeri Tribe Land and Compensation
√ = She’s a member of the Ngunnawal nation. Cultural Heritage Council in Melbourne.

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Area-specific names
Terms such as Goori, Koori, Murri, Noongar are names used by Indigenous people GUIDELINE
in specific areas when referring to themselves. These names are derived from • We’ve chosen not to use area-specific names at a corporate level.
local Indigenous languages. It can be invasive for non-Indigenous people to take
• Please note that area-specific names are not the same as Indigenous nation
and use these terms unless invited to by Indigenous people. It’s recommended to
names. We encourage the use of Indigenous nation names.
ask permission before using these terms.

EXAMPLE
Language is area-specific, so if you pick up terms from one area don’t assume
x = There are many Murri players in the NRL.
that the same terms apply to another area. Certain words have different
meanings in different Indigenous languages, and a word from one language in √ = Many Indigenous NRL players have connections to Queensland and

one part of the continent may mean something different in another community. north-west News South Wales.

Consequently, navigating appropriate language can be challenging even for

Indigenous people. Being aware of the challenges this entails can help avoid
awkward situations.

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Blackfella/whitefella
Many Indigenous people use the term ‘blackfella’ to refer to themselves. GUIDELINE
The term ‘black’ has both positive and negative connotations. It can signify • We don’t use the words ‘blackfella’ and ‘whitefella’ at a corporate level.
unity and political activism, however, it has also been used to devalue and
• Individual team members may use these terms in verbal communication
discriminate against people on the basis of their skin colour. It can be invasive
where they have longstanding relationship with the community/person they are
for non-Indigenous people to take and use these terms unless invited to by
speaking with and know it to be acceptable and appropriate.
Indigenous people. It’s recommended that non-Indigenous people don’t use
these terms. EXAMPLE
x = More Blackfellas live in this community than whitefellas.

√ = There are more Indigenous people living in this community than non-
Indigenous people.

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Culture
Misunderstandings about Indigenous culture can reinforce harmful stereotypes In reference to colonial acquisition of land, the removal of children and taking
and misperceptions about Indigenous people. It’s important that the language of wages owed to Indigenous people, the word ‘stolen’ is more appropriate
we use to speak about Indigenous culture doesn’t perpetuate these myths and than ‘lost’. In these contexts, colonisers did in fact take and keep land, children
misperceptions. Here are some things to be aware of when speaking or writing and wages. However, be aware that using the word ‘stolen’ can elicit a strong,
about Indigenous culture: defensive or even aggressive response from some people.

‘ LO ST ’ V E R S U S ‘ STO LE N ’

It’s often said that Indigenous culture has been ‘lost’ due to colonisation. In
this context, the word ‘lost’ is a euphemism which obscures the harsh reality
that colonising policies and practices actually devastated many elements of
Indigenous culture, often intentionally. The word ‘lost’ erases the role of the
colonisers in the destruction of culture, at worst implying that Indigenous people
are responsible for the disintegration of their culture. In the context of cultural
breakdown, the word ‘stolen’ is less appropriate than ‘devastated’ because it
implies colonisers took Indigenous culture for themselves, when the reality is
that colonisers rejected, suppressed and even eradicated culture in many places.
It’s also important to acknowledge that, despite the impact of colonisation,
Indigenous culture is never lost or completely destroyed but is always ready to be
rediscovered and revived.

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Culture
GUIDELINE EXAMPLE
• Where colonisation has disintegrated culture, avoid using the term ‘lost’. Instead x = Indigenous Australian culture has been lost.
use words like ‘(partially) destroyed’.
x = Many Indigenous groups have lost their traditional lands as a result
• When referring to children removed from their families under assimilation of colonisation.
policies, the word ‘stolen’ or ‘removed’ should be used rather than ‘lost’.
x = Many Indigenous families lost children as a result of assimilation policies.
• When referring to colonial occupation of Indigenous lands, use the words ‘taken’
√ = Colonisation devastated many elements of Indigenous culture.
or ‘stolen’ and avoid the word ‘lost’.
√ = Melbourne is built on land taken from Wurundjeri and Bunurong people.
• Use the term ‘stolen wages’ to refer to income denied to Indigenous employees
during the assimilation era. √ = Children removed from their families under the government’s assimilation
policies are known as the Stolen Generations.

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Culture
‘ E X T I N C T ’ V E R S U S ‘A L I V E ’ GUIDELINE
• Avoid speaking of culture in the past tense
It’s a common myth that colonisation extinguished Indigenous culture,
• Don’t imply that culture is more or less authentic depending on whether it’s
particularly in high density/urban areas such as the east coast of Australia.
more ‘traditional’, or takes place in an urban or remote setting
This misunderstanding disregards Indigenous people’s efforts to sustain their
culture, and implies that expressions of culture today are less authentic than • Situate any discussion about culture in the context of colonisation and how it’s
pre-colonisation. affected cultural practise

Despite the challenges presented by colonisation, Indigenous people have EXAMPLE

fought to protect and practise their cultures, and to integrate and adapt it to x = Urban Indigenous Australians have lost their culture
new experiences in ways that are culturally appropriate and acceptable.
√ = “While there’s been an historical decimation of culture, the irrepressible
As such, Indigenous culture remains strong, relevant and present for
nature and resilience of local Indigenous peoples provide the connections for
Indigenous people5. It’s important that our language reflects the dynamic,
their culture to grow and evolve again in contemporary urban society.”6
living and evolving nature of Indigenous culture.

5
http://www.yarraranges.vic.gov.au/files/assets/public/webdocuments/social-economic-development/
community-development/the_urban_indigenous_community_research_paper.pdf
6
http://www.yarraranges.vic.gov.au/files/assets/public/webdocuments/social-economic-development/
community-development/the_urban_indigenous_community_research_paper.pdf

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Urban/remote Traditional
The implication that ‘urban’ Indigenous people and culture are ‘less Indigenous’ The word ‘traditional’ to refer to cultural practices prior to colonisation can imply
than ‘remote’ people and culture is offensive. The idea that ‘real’ Aboriginal people that modern cultural practices are less authentic, undermining and devaluing
live in Arnhem Land or the Central desert, and that only ‘remote’ Aboriginal modern and particularly urban expressions of Indigenous culture.
people and cultures are ‘really Aboriginal’ is highly problematic and offensive.
GUIDELINE
GUIDELINE • Care should be taken with the word ‘traditional’, preferable alternatives include
• Only use terms such as ‘remote’ to refer to geographical location and access ‘ancestral practices’ and ‘pre-colonisation way of life’.
to services
• Don’t use the term ‘traditional’ to refer to people, particularly in contrast to
‘urban’ people.
EXAMPLE
x = Remote Indigenous Australians retain much traditional knowledge.
EXAMPLE
√ = Access to goods and services in remote Indigenous communities is limited. x = There are more traditional Indigenous people living in Arnhem Land than in
Redfern.

√ = While some aspects of Indigenous culture more closely resemble pre-

colonisation ways of life than other aspects, all of these cultural expressions are
valid and represent the dynamic nature of culture.

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Dreaming/Dreamtime
The terms ‘Dreaming’ and ‘Dreamtime’ have broadly come to refer to complex Indigenous Creation stories are a type of Dreaming story. In the context of
Indigenous ways of knowing and being or “an all-embracing (Indigenous) concept curriculum resources, the term ‘Creation’ is used from an Aboriginal and Torres
that provides rules for living, a moral code, as well as rules for interacting with the Strait Islander cultural perspective; not a biblical perspective. We acknowledge
natural environment.” The words ‘Dreamtime’ or ‘Dreaming’ have never been a
7
that other worldviews or faiths may define this term differently.
direct translation of an Indigenous word as the English language doesn’t have an
equivalent to express the complex Indigenous concepts. The universal translation Aboriginal and Torres Strait Islander languages contain a lot of words for

of the unique terms that exist within Indigenous languages into the single term spirituality and beliefs, such as

is problematic. The terms ‘Dreaming’ and ‘Dreamtime’ carry significant historical

• tjurkurrpa (Pitjantjatjara people, north-western South Australia),
colonial baggage and erase the complexities of the original concepts and the
diversity across the many different Indigenous languages and cultures. The term • altjeringa (Arrernte people, central Australia),
‘Dreamtime’ is particularly problematic, as it’s promotes the misunderstanding • ungud (Ngarinyin people, north-Western Australia),
that Dreaming is something that occurred at the so-called “dawn of time”. In fact,
• wongar (north eastern Arnhem Land),
it embraces time past, present and future.
• bugari (Broome, north-Western Australia)8
‘Dreaming’ is often used when broadly referring to the spirituality of Aboriginal
and Torres Strait Islander peoples across Australia. Where appropriate, follow the
term ‘Dreaming’ with an explanation of why the term is insufficient.

7
http://theconversation.com/dreamtime-and-the-dreaming-an-introduction-20833
8
Creative Spirits, “What is the Dreamtime or the Dreaming?”, accessed from: https://www.creativespirits.info/
aboriginalculture/spirituality/what-is-the-dreamtime-or-the-dreaming#ixzz4csW9lBY9

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Dreaming/Dreamtime
GUIDELINE
• Don’t use the term ‘Dreamtime’

• Where possible use the original terminology from Indigenous languages, but in
other circumstances use the term ‘Dreaming’.

• Always capitalise ‘Dreaming’

• Always capitalise ‘Creation’

• Don’t use words such as ‘myth’ or ‘legend’ that give the impression that
information and beliefs surrounding Dreaming are untrue

EXAMPLE
x = Every aspect of Pitjantjatjara life reflects the Dreamtime.

√ = Every aspect of Pitjantjatjara life reflects the Tjukurrpa.

√ = The Dreaming impacts every aspect of life. (The word Dreaming is an

approximation of complex Indigenous ways of knowing and being).

√ = Aboriginal and Torres Strait Islander spirituality encompasses Dreaming

stories, law, lore and Country.

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Invasion/discovery/settlement/colonisation
The word ‘settlement’ wrongly implies that Australia was settled peacefully. GUIDELINE
It ignores the reality of Indigenous peoples’ lands being stolen from them on • Where possible avoid the words ‘settlement’ and ‘settlers’.
the basis of the legal fiction of terra nullius. It also denies Indigenous peoples’
• Use ‘colonisation’ and ‘colonisers’ or ‘occupation’ and ‘occupiers’.
resistance. Many non-Indigenous Australians prefer the term ‘settlers’ as it depicts
colonisers in a more positive light, however using this term perpetuates the • Don’t say that Australia was ‘discovered’ by Europeans.

myth that European occupation of Australia was peaceful. It’s worth noting that
EXAMPLE
words like ‘invasion’ can be divisive and prompt a strong defensive or aggressive
x = Captain Cook discovered Australia
response from non-Indigenous Australians.
√ = Captain Cook was the first Englishman to map the east coast of
The words ‘settlement’ and ‘settlers’ are used in the Australian Curriculum. When “New Holland”
writing text related to this it’s appropriate to match the terminology to the
x = Australia was settled in 1788
Australian Curriculum. This provides an opportunity to explain that settlement
wasn’t a peaceful process that happened without Indigenous resistance. √ = In 1788 Britain colonised the land now known today as Australia

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 SECTION 3

Using names and titles

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Traditional Owner
It’s common to hear the term ‘Traditional Owner’ used to refer to an Indigenous GUIDELINE
person who’s directly descended from the original Indigenous occupants of a • Only use Traditional Owner/Custodian to refer to someone who you know
culturally defined area, and is culturally connected to their Country.9 is directly descended from the original inhabitants of their Country and is
Some people prefer the term ‘Custodian’ over ‘Owner’, as it’s more reflective of recognised by that community.
the role of Indigenous people in caring for the land rather than ‘owning’ it in the
• Always capitalise Traditional Owner(s)/Custodian(s).
western sense.10
• Where possible, use the name of the specific relevant people group in place of
It’s important to acknowledge that this can be a sensitive topic, as gaining or Traditional.
being denied recognition as a Traditional Owner/Custodian can cause tension
• Where possible, use the term ‘Custodian’ rather than ‘Owner’.
within and between Indigenous groups and families.

EXAMPLE
The term Traditional Owner seeks to fit Indigenous systems (of landcare, kinship
x = For significant events in Adelaide, you should engage the services of a
and governance) into a framework that’s more easily recognised and understood
traditional owner to conduct a Welcome to Country.
by non-Indigenous people, i.e. land ownership.
√ = For significant events in Adelaide, you should engage the services of a Kaurna
Whilst these terms are widely used, understood and accepted, a preferable Custodian to conduct a Welcome to Country.
alternative is to replace the word ‘Traditional’ with the name of the relevant
specific people group, such as ‘Wurundjeri Custodian’.

9
Indigenous people who have been displaced from their traditional lands by colonisation and have lived on ACT Aboriginal and Torres Strait Islander Elected Body Protocol Guidelines
10

the traditional lands of other groups for many decades are sometimes referred to as ‘historic people’. Some
of these people have been adopted into traditional families and are prominent leaders within communities.
Although historic people might feel a connection to the land they live on, they don’t carry the traditional
stories and knowledge of that land.

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Elder Uncle & Aunty
An Indigenous Elder is someone recognised within their community as a Some Indigenous Elders are given the title Uncle or Aunty. This title is generally
custodian of cultural knowledge and law. A recognised Indigenous community bestowed on someone by their community. Some Elders may choose to use
leader could also gain Elder status within their community. In some instances, the title publicly, others might reserve the title for those they have a personal
Indigenous people above a certain age will refer to themselves as Elders. connection with. It’s best practice to ask an Elder if they wish to be referred to as
However, age isn’t a prerequisite, and doesn’t automatically make someone an Uncle or Aunty before adopting these titles.
Elder. The important thing is that the community recognises the individual as
an Elder. GUIDELINE
• Always ask someone if they’d like to be referred to as Uncle or Aunty. Consider
GUIDELINE whether use of the title might change depending on the context - face-to-face
• Make sure you’re certain someone is an Elder before referring to them as such. conversations, formal introductions, references in web resources, etc.
The best way to find out is to ask that person politely, or learn from members of
• If you hear an Indigenous person refer to someone as an Uncle or Aunty,
the Elder’s Indigenous community.
don’t automatically assume you should also use the title.
• Always capitalise Elder.
• Always capitalise Uncle and Aunty.

• Always spell Aunty with a ‘y’, not an ‘ie’

EXAMPLE
x = Auntie Janet is an elder in Melbourne.

√ = Aunty Janet is an Elder within the Indigenous community in Melbourne.

The best way to find out if someone is a Traditional Owner, an Elder, Uncle or
Aunty is to ask politely.

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Names
Some Indigenous people have several names, including Western sounding
names, skin names, ‘bush’ names and more.

GUIDELINE
• If you don’t have a relationship with the individual, use their full name.

• Ask an individual what their preferred name is if you know that it’s culturally
appropriate to ask that question.

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 SECTION 4

Words and phrases

not to use

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ATSI, Aborigine, Aboriginals, natives
Throughout our colonial history, many names have been used to refer EXAMPLE
to Indigenous Australians. Many of these terms have developed negative x = Australian Aborigines are a diverse group of people.
connotations and are considered offensive by some Indigenous people. Even
x = Many Aboriginals live in and around Melbourne.
when used without malicious intent, these words can be harmful. It’s important
to be sensitive to the meanings and historic context of certain words and avoid x = A report about ATSI health was released today.

those that could cause offence. x = It’s important to listen to the Indigenous people in Australia.

GUIDELINE √ = There’s a lot of diversity amongst Aboriginal and Torres Strait Islander people.

• Don’t abbreviate Aboriginal and Torres Strait Islander to ATSI or A&TSI. √ = Indigenous cultures differ from place to place.

• Don’t refer to Indigenous people as Aborigines, Aboriginals or natives. √ = It’s important to listen to Indigenous people in Australia.

• You can use the word Aboriginal as an adjective, but don’t use it as a noun.

• Don’t preface ‘Aboriginal’ or ‘Indigenous’ with ‘the’ (‘the’ can objectify people and
often results in generalised and non-specific comments).

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Them/those people/you people
Referring to Indigenous and non-Indigenous people as ‘us’ and ‘them’ can be EXAMPLE
divisive. It can create a split mentality and impede efforts to create a sense of x = It’s important to involve them in policy making decisions.
unity/togetherness/solidarity. Using the term ‘them’ or ‘they to refer to each
√ = It’s important to involve members of the Indigenous community in policy
other can also objectify the people you’re referring to and lends itself to
making decisions.
generalised statements.
x = We’re inviting those people to attend the meeting
GUIDELINE
√ = We’re inviting members of the Indigenous community to attend the meeting
• Avoid ‘us’ and ‘them’ language, regardless of whether the ‘us’ refers to
Indigenous or non-Indigenous people. x = if you people need…

• Never refer to Indigenous people as ‘they’, ‘them, ‘those people’ or ‘you people’ √ = If members of your community need…

as it’s divisive and objectifying.

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Part-Aboriginal/Indigenous, mixed blood,
full-blood, half-caste, quarter-caste
Referring to someone as part/half/a percentage Aboriginal/Indigenous can be EXAMPLE
offensive. For many Indigenous people, being Indigenous is about more than x = She’s part-Indigenous.
just a bloodline - it’s about that person’s entire sense of self and the way they
x = He’s a full-blood Ngarrindjeri man.
understand and experience the world. For many Indigenous people, culture and
connection to Country is so fundamental to identity that to imply it’s just ‘part’ of √ = She identifies as an Indigenous person.

that person’s identity undermines its significance. It’s important to respect how √ = He’s a Ngarrindjeri man.
people choose to define themselves.

GUIDELINE
• Never quantify to what degree a person is Indigenous based on their bloodline
or skin colour.

• Where possible, specify what nation a person identifies with.

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Racism/racist White guilt
The words ‘racism’ and ‘racist’ can be inflammatory, provoking a strong reaction Many non-Indigenous people can get defensive when they hear about past
from audiences and deterring people from engaging with content. Subsequently, and present injustices experienced by Indigenous people. There’s a tendency
we avoid these words in initial communication with our audience. However, we’re for non-Indigenous people to feel they’re being held responsible for things that
open to sharing third party content that uses the words ‘racism’ and ‘racist’, and happened in the past or things that they have no control over. Others might not
we use these words ourselves in more advanced pieces of communication where feel defensive, although they could feel guilty when they learn about Indigenous
our audience has chosen to engage with our content at a deeper level. disadvantage and injustice.

GUIDELINE GUIDELINE
• Avoid the words ‘racism’ and ‘racist’ in top-level communication (where • Avoid language that places blame or elicits guilt.
audiences are first introduced to and engage with Australians Together and our
• Never imply that someone’s responsible for things that happened in the past -
content)
instead, talk about how our words and actions in the present can contribute to a
• Don’t edit out the words ‘racism’ or ‘racist’ from third party content we wish to better future.
share with our audience.
EXAMPLE
• Only use the words ‘racism’ and ‘racist’ in advanced communications (where our
x = It’s vital that non-Indigenous Australians make amends for our past.
audience has prior experience engaging with us/our content).
√ = None of us is responsible for what happened in Australia’s past, but we can
all be part of creating a better future together.

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‘We’re all Australian’
It’s true that we’re all Australian, but we need to acknowledge that we come Note: we use the term ‘Australian’ as an overarching descriptor of those that live in,
from different backgrounds. And while some Indigenous people might feel and are citizens of, the nation called Australia. We don’t intend to offend anyone
comfortable being called Australian, others feel it’s an imposed term which by our use of the term ‘Australian/s’, but rather to use a term that’s consistent
denies their Indigenous identity. For example, a member of the Ngunnawal and succinct for ease of communication. We acknowledge that some people
nation might feel that being called ‘Australian’ ignores and even erases their are uncomfortable identifying as ‘Australian’ and prefer to be referred to by their
identity as a Ngunnawal person. distinct cultural identity, e.g. their clan or nation.

GUIDELINE EXAMPLE
• Always acknowledge diversity, both among Indigenous people and the wider x = Regardless of whether you’re Indigenous or non-Indigenous, we’re all
Australian community. Australian.

• It’s ok to talk about bringing Australians together, but don’t imply that √ = Although we might have different cultures and beliefs, we all live on this land
togetherness means sameness. called Australia.

• Avoid phrases like “We’re all Australian”.

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 SECTION 5

Use of statistics

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Use of statistics
Statistics can be an effective way to communicate the big picture or the severity EXAMPLE
of an issue. They also risk dehumanising issues by reducing actual people to facts x = The population declined from 150 to just 20.
and figures. Careful consideration should be given to how we use and present
√ = The population declined from 150 people to just 20 people.
statistical data.
x = In Indigenous communities, 1 in 5 live below the poverty line.
GUIDELINE
√ = In Indigenous communities, 1 in 5 people live below the poverty line.
• When using statistics, always seek to accompany with a story, face or quote to
humanise the data. √ = It’s estimated that $500 million is owed to Indigenous people in Queensland,
people like Iris who worked as a domestic helper for years and received just a
• Don’t substitute people with numbers.
fraction of the earnings due to her.

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 At a glance
WORDS AND PHRASES WORDS AND PHRASES WORDS AND PHRASES WORDS AND PHRASES
WE ENCOURAGE WE DISCOURAGE WE ENCOURAGE WE DISCOURAGE

Challenge Problem Culture is alive and evolving Culture is extinct

Indigenous people/s Aborigines Pre-colonisation way of life Traditional (culture and people)
Aboriginal and Torres Strait Islander Aboriginals
people/s - Urban / Remote *See guidelines
Natives
Aboriginal people/s ATSI / A&TSI
Complex Indigenous ways of knowing Dreamtime
Torres Strait Islander people/s
and being
Dreaming
Conciliation Reconciliation
Coming together Invasion Discovery (of Australia)
Colonisation Settlement
Walk alongside Empowerment Occupation

Help all Australians Help Indigenous people Traditional Custodian -

Traditional Owner
Country -
Elder -
Nation -
Aunty
- Mob* See guidelines Uncle

- Area-specific names (Goori, Murri, - Them

Noongar etc.) Those people

- Blackfella / Whitefella - Part Aboriginal

Mixed blood
- Lost (culture and land)
Half caste
* See guidelines
Full blood
Removed (people) -
- We’re all Australian
Stolen (land)
- Racism / Racist *See guidelines

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Consultants
C O N S U LT A N T S O N T H I S P R O J E C T I N C L U D E D :

Aunty Janet Turpie-Johnston, Indigenous Elder, Melbourne, Victoria

Clyde Rigney, Ngarrindjeri Community Leader, Raukkan, South Australia

Richard Cassady, Nywaigi man, Palm Island, Queensland

Bob Slockee, Walbunja man, Canberra, Australian Capital Territory

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