# Acknowledging Country as an Ongoing Process

I acknowledge the ongoing sovereignty of [Wurundjeri](https://www.wurundjeri.com.au/) and [Dja Dja Wurrung](https://djadjawurrung.com.au/) peoples, on whose lands I am living; I pay respect to Elders past and present, and honour their care for [Country](https://www.commonground.org.au/article/what-is-country).

I extend this respect to all First Nations peoples, and commit to learning how to better act in solidarity with movements for Land Back.

> "Land back is about culture back, language back, ceremony back, water back. This isn’t to assume that ties have always been lost, severed or degraded. Every community has a unique experience, and land back is about strengthening, reclaiming and regenerating. It’s about returning First Nations people to land so we can protect Country for future generations." - [Gemma Pol, 2022](https://www.commonground.org.au/article/land-back)

---

To practice the ongoing process of Acknowleging Country, I am learning about the First Nations peoples on whose stolen lands I and/or my ancestors have lived and interrogating my complicity in the injustices that were introduced by, and continued through, colonisation.

As part of my [learning-in-the-open](https://hackmd.io/@Teq/Bio) commitments, this is where I sharing some notes and reflections along the way. Currently, I am structuring what I share into the following sections:

- Living on stolen lands
- Lands occupied by my ancestors
- Lands travel through
- Sources / resources
- Learning our histories
- Participating in our present
- Indigenous-led movements and restoration funds for systemic change (including landback processes)
- Indigenous run corperations and cooperatives
- Sources & additional resources
- Images

## Living on stolen lands:
I was born on lands of the [Birpai](https://hastings.storylines.com.au/) and lived there for most of my early childhood. I moved around between 1990 and 2007 and lived for varying lengths of time on the unceeded lands of the people from the [Awabakal](https://awabakallanguage.org.au/aboriginal-history), the [Dharug](https://en.wikipedia.org/wiki/Dharug_language), the [Bundjalung](https://muurrbay.org.au/languages/bundjalung/), and the [Yaggera](https://collection.aiatsis.gov.au/austlang/language/E23) [language groups](https://gambay.com.au/languages/) language-groups respectively. Since then, I have lived primarily in [Naarm](https://auspost.com.au/community-hub/traditional-place-names/naarm-introducing-traditional-place-name-of-melbourne) on the unceded lands of the [Wurundjeri Woi Wurrung](https://www.wurundjeri.com.au/) peoples of the Kulin Nation. In 2025 I also began living intermittently on [Dja Dja Wurrung](https://djadjawurrung.com.au/) Country. I often visit and travel through the nearby lands of the, [Boon Wurrung](https://en.wikipedia.org/wiki/Boonwurrung), [Gunaikurnai](https://gunaikurnai.org/our-country/), [Taungurung](https://taungurung.com.au/) and [Wadawurrung](https://www.wadawurrung.org.au/) peoples.

I acknowledge that I am a beneficiary of the invasion and occupation of these lands by my ancestors and other settlers. I also recognise that I continue to contribute to the damage caused to these lands and peoples as part of the ongoing settler-colonial occupation.

I am still relatively new to engaging with my colonial complicities. The more I learn, the more I have come to recognise the ways that the education systems I have been part of obscure colonial attempts to disrupt and obscure Indigenous knowledge systems, technologies, and relational and cultural practices. I am humbled by the [historical and ongoing resistance](https://commonslibrary.org/aboriginal-and-torres-strait-islander-timeline-of-resistance/) to colonialism, and greatful for the surviving knowledge and practices through which First Nations peoples continue to care for Country.

For example, while I learned to respect knowledge that was shared with me by Aboriginal and Torres Strait Islander peoples as a child, I did not about many different First Nations peoples on whose lands my ancestors settled, or the diverse ways in which First Nations peoples surivived the frontier wars and continue to resist colonial violence today. I was almost middle-aged by the time I began learning about the diverse ways in which First Nations people steward knowledge systems that are crucial for caring for these lands, waters, skys, and all the living connections we're part of.

The more I learn the more I want to learn I became overwhelmed by what I don't know. To help move past this moment of overwhelm, I am trying to structure my learning more about the First Nations peoples on whose lands my ancestors settled on and those lands I live on and travel through.

It is important to note that this learning journey is for my own benefit. While I hope that through this process I can learn how to better act in solidarity with First Nations movements for justice, in the meantime I commit [a minimum of 1% of my income to restoration funds as 'rent'](https://paytherent.net.au/practicalities/) for my continued occupation of unceeded Aboriginal lands.

More generally, I pledge to act in solidarity with First Nations peoples and support their leadership of better-future projects by contributing to collective actions, participating in coalitions, offering financial support, contributing to [land-back](https://www.commonground.org.au/article/land-back-is-more-than-a-phrase) efforts, and/or getting out of the way; whichever I understand to be the most appropriate action for the situation).

## Lands occupied by my ancestors:
While I don't yet have much details on either side of my family tree, I'm told there was a lot of movement so I expect I've ancestors that contributed to the systemic displacement and disenfranchisement of Aboriginal peoples in a wide range of regions. As a starting point, I am focusing on those ancestors I have some information for already and learning about the First Nations peoples on whose lands they settled.

My care-taker parent (1950 - ), was born on lands of the [Southern Yamatji](https://www.cgg.wa.gov.au/live/my-community/aboriginal.aspx) people and, after travelling abroad, moved to the lands of the [Birpai](https://hastings.storylines.com.au/) to raise half-a-dozen kids. Since we kids left home, he has been largely transient, living on a sailboat and with the multiple people he has provided end-of-life care for. Knowledge of my ancestory through this side of my family is fragmented and I'm yet to pull it together.

My birth parent (1954-2011), was born in [St Marys](https://mtdruitt-stmarys.storylines.com.au/), on lands of the [Dharug](https://en.wikipedia.org/wiki/Dharug) (Darug) people of the [Eora Nation](https://www.sl.nsw.gov.au/stories/eora), where I sometimes visited. The lands of the Dharug peoples were some of the first occupied by the initial [invading](https://theconversation.com/yes-this-continent-was-invaded-in-1788-an-international-law-expert-explains-130462). This invasion began with the January 1788 appropriation of Warrane ('Sydney Cove') and surrounding Gadigal lands for a [convicts’ colony](https://mhnsw.au/stories/convict-sydney/convicts-colony/). By November 1788 the invasion had already extended to lands of inland Dharug peoples (including the Wallumedegal), with the invaders building a [military post](https://www.eorapeople.com.au/uncategorized/the-invasion-of-parramatta/) in what was to become known as Parrammata. This invasion was facilitated in 1789 by the introduction of smallpox decimating the Dharug population; those who managed to survive learnt to kept their distance from the growing colony and were steadily [displaced by settlers](https://www.sydneybarani.com.au/sites/aboriginal-people-and-place/). While intial reactions to this invasion varied, hostilities emerged when the British enforced exclusive occupation of land and repeatedly destroyed food and water resources. This prompted resistance and reprasails, leading to the drawn out series of conflicts now known as the [Frontier Wars](https://en.wikipedia.org/wiki/Australian_frontier_wars). By the 1890s an explict policy of assimilation was introduced, establishing the practice of removing Indigenous children from their families which [continues](https://indigenousx.com.au/there-isnt-a-new-stolen-generations/) today.

One of my second-cousins shared a family tree they had created of their parternal line. From investigating the names in this document, I've learned that my ancestors had likely moved on to lands stolen from the Dharug peoples by the 1890s, following decades spent on nearby lands stolen from the [Gadigal people](https://en.wikipedia.org/wiki/Gadigal). For instance, so far, I know [Elizabeth Drew Mortimer](http://www.thetreeofus.net/19/167798.htm) was a laundress in Devon England who arrived as a convict on Gadigal lands in Oct 1828 on the "Competitor", with at least one of her children, ([Ellen Mortimer Cadman, 1825-1894](http://www.thetreeofus.net/19/167798.htm)). In Oct 1830 Ellen married John Hill (1807-1870) who was born in England yet died at 'Potts Point' (Derawun). One of Ellen and John's children, [Fanney Hill (1860-1935)](http://www.thetreeofus.net/13/167705.htm), married [Octavias Bryant (1841-1929](http://www.thetreeofus.net/13/110424.htm)) who had arrived from England in 1858 on the [*Hearld of the Morning*](https://search.records.nsw.gov.au/primo-explore/fulldisplay?context=L&vid=61SRA&lang=en_US&docid=INDEX733392), along with other ['government assisted immigrents'](https://www.australiangeographic.com.au/news/2024/05/assisted-migration/). They settled together in [Ryde](https://ryde.storylines.com.au/) on land stolen from the [Wallumedegal/Wallumattagal](https://www.ryde.nsw.gov.au/Library/Local-and-Family-History/Historic-Ryde/Aboriginal-History) people (who are belived to have spoken a dialect of the Darug/Dharug language). The loss of knowledge and language since this time is unforgivable, and we are fortunate that descendants of the Dharug peoples are reviving Dharug as a spoken language. These efforts are part of a [broader movement ](https://commonslibrary.org/aboriginal-change-makers-stories/) of political and social activity and empowerment in the long struggle for recognition and self-determination.

I've yet to learn about additional 'Briggs', 'Gorden', and 'Barass' branches of that family tree - via a grandmother (1934 - 2013), great-grandmother (nd-1990), and great-great grandmother (1866-1946) respectivey.

## Lands I travel through:
In addition to living on, and traveling across, lands of the [Wurundjeri Woi Wurrung](https://www.wurundjeri.com.au/) and [Dja Dja Warrung](https://djadjawurrung.com.au/) people, I am also fortunate to travel further afield from time to time. While I like to take the train, I sometimes take a van so I can slow the trip down by sleeping in it along the way. Either way, I am trying to more actively acknowledge whose Country I am on by learning about the history and present of the peoples whose land I am passing through, uninvited. The following are attempts to record snippets from my learnings along the way:

### 2025-10-25
While driving from Wurundjeri Country to the [lands of the Jagera, Giabal and Jarowair people](https://www.tr.qld.gov.au/our-region/history/indigenous-history/7870-indigenous-history), I plan to pass through lands of the [Taungurong, Yorta Yorta, Wiradjuri, Gamilaraay and Bigambul](https://aiatsis.gov.au/explore/map-indigenous-australia) peoples. I
l likely stay overnight in four towns along the way.

The first of these was [Finley](https://en.wikipedia.org/wiki/Finley,_New_South_Wales) a small town on [Yorta Yorta](https://en.wikipedia.org/wiki/Yorta_Yorta) Country, where I stayed for two nights.

> "Finley NSW lies in the traditional lands of the Yorta Yorta people. The Yorta Yorta are the traditional owners of the Murray Goulburn region of northern Victoria and southern NSW. For 60,000 years, Dhungala, the mighty river known today as the Murray, sustained them. Since the beginning of the Dreamtime, the Yorta Yorta people’s cultural practices, stories and presence have provided a continuity and obligation to care for Country (Woka) and Waters (Walla).... Country includes both living and non-living elements, holding everything within the landscape including Earth, Water and Sky Country, as well as people, animals, plants and the stories that connect them." [Finley Health Service Redevelopment Connecting with Country Consultation Report 2024, pp. 5-6 PDF](https://apps.planningportal.nsw.gov.au/prweb/PRRestService/DocMgmt/v1/PublicDocuments/DATA-WORKATTACH-FILE%20PEC-DPE-EP-WORK%20P5-2025-4!20250115T024531.481%20GMT)

In my non-systematic search I found little detail about pre-colonial contexts for Finley specifically, other than a few references to the area being called *Carawatha* (place of pines) by the Wiradjuri peoples who where recorded as living in the area prior to white settlement.

What I learnt was that Squatters from the Port Phillip district arrived in th 1840s, with a formal settlement being established in the 1870s. In 1910,the government financially backed 127 new farming families to settle in the area to cultivate wheat.

The around area around Finley was also used as a resettlement area for Aboroginal people displaced from many different places, and this is reflected in the different mob those currently living in the area are connecte to.

Accounts from Aboriginal people living in the area in the 2024 consultation report emphaised the importance of the long neck turtle and magpies, as well as the cleansing and healing nature of *Marrambidya* (the Murrumbidgee river).

There is more information about the Yorta Yorta more generally. This includes reminders that within the first generation of the European invasion, the Yorta Yorta population of some 5-6000 was reduced by 85 per cent.

> "The remaining Yorta Yorta population and other tribal groups from neighbouring areas were eventually relocated at [Maloga Mission](https://deadlystory.com/page/aboriginal-country-map/Community_Places/Maloga_Mission_Cummeragunja_Station) on the New South Wales side of the Murray River in 1874. Maloga was eventually closed and the residents were relocated at Cummeragunja Mission in 1888-9 which became the place where the Yorta Yorta were able to regroup after the destruction that took place. It also provided a base for the development of what became the Aboriginal political movement in the 1930s led by some of Australia’s outstanding Indigenous political leaders like Uncle William Cooper and many others." [Yorta Yorta History](https://yynac.com.au/yorta-yorta-history/)

I also learnt that, in the 1990s the Yorta Yorta people sought confirmation of the continuation of native title over forests and other public lands along the Murray and Goulburn Rivers via a native title claim. Although unsuccessful, they formed a co-operative management agreement with the Victorian State Government in 2004 for public land, rivers, and lakes in north-central Victoria.

Additional resources:
[Finley Wiki](https://en.wikipedia.org/wiki/Finley,_New_South_Wales); [Finley, AussieTowns 2025](https://www.aussietowns.com.au/town/finley-nsw); [Yorta Yorta Wiki](https://en.wikipedia.org/wiki/Yorta_Yorta); [YYNAC](https://yynac.com.au/yorta-yorta-country/)
[Finley Health Service Redevelopment Connecting with Country Consultation Report 2024, pp. 5-6 PDF](https://apps.planningportal.nsw.gov.au/prweb/PRRestService/DocMgmt/v1/PublicDocuments/DATA-WORKATTACH-FILE%20PEC-DPE-EP-WORK%20P5-2025-4!20250115T024531.481%20GMT); [Finley culture and history, SMH 2008](https://www.smh.com.au/traveller/inspiration/finley-culture-and-history-20081118-6a6p.html);

### 2025-10-28
I also stayed one night in [Tomingley](https://en.wikipedia.org/wiki/Tomingley%2C_New_South_Wales), a small town on [Wiradjuri](https://en.wikipedia.org/wiki/Wiradjuri) Country. On the way there, I had stoped at Narrandera and saw [exhibit at the information centre](https://www.narrandera.com.au/see-and-do/new-exhibit-the-discovery-zone) learnt from a recording the story of of how a cleverman would finds the [*Wawi*](https://issuu.com/riversidewaggawagga/docs/wiradjuri_heritage_studyp/78) at the end of a rainbow to learn a new song and associated dance for ritual at the Corroboree. The exhibit also included information on fish traps and other [fishing technologies](https://aiatsis.gov.au/brief-introduction-indigenous-fishing) used by Wiradjuri people in the Marrambidya (the Murrumbidgee River).

When I arrived in the south of [Gamilaraay/Kamilaroi/Gomeroi](https://www.winanga-li.org.au/yaama-gamilaraay/kamilaroi-gamilaraay-or-gomeroi/) Country and stayed two nights in the very small town of [Binnaway](https://en.wikipedia.org/wiki/Binnaway,_New_South_Wales). During my stay, I learnt that the town name aparently comes from the Gamilaraay word *binniaway*. From the ['Thematic History'](https://www.warrumbungle.nsw.gov.au/files/assets/public/v/1/plan-amp-build/publications/warrumbungles-thematic-history-final-june-2019.pdf) of the Shire that Binnaway is in, I read that settlers arrived to find a 'slightly wooded landscape' maintained by fires and the seed eating Kangaroo Rat, and that the Gamilaraay people co-operatively shared most things.

Binnaway has been occupied by settlers since 1848 with devestating losses to life and ability to practice culture,the Gamilaraay people have been contributing to, and building on, the long [history of resistance](https://commonslibrary.org/aboriginal-and-torres-strait-islander-timeline-of-resistance/). Ongoing defence of Gamilaraay Country includes forming agreements to co-manage the Pilliga Sandstone Caves with National Parks and Wildlife Service; the ongoing organised resistance to Santos, as described in reports from [2016](https://www.greenleft.org.au/2016/1111/analysis/gamilaraay-people-fight-their-songlines-country-epic-anti-csg-fight), [2020](https://www.sydneycriminallawyers.com.au/blog/gamil-means-no-an-interview-with-gamilaraay-next-generations-ian-brown/), [2022](https://www.greenleft.org.au/2022/1339/news/gomeroi-nation-votes-no-santos-pilliga-coal-seam-gas), [2025](https://www.sydneycriminallawyers.com.au/blog/gomeroi-ready-to-fight-santos-gas-project-any-way-possible-says-elder-maria-polly-cutmore/); and [participating in the broader Land Back movement](https://www.commonground.org.au/article/land-back-with-gng).


Further resources:
- [Gamilaraay Country](https://en.wikipedia.org/wiki/Gamilaraay)
- [Binnaway Wiki](https://en.wikipedia.org/wiki/Binnaway,_New_South_Wales)
- 2011 Census Wurrumbungle Quick Stats [combined](https://www.abs.gov.au/census/find-census-data/quickstats/2021/LGA18020) specifically for [Aboriginal and/or Torres Strait Islander people](https://www.abs.gov.au/census/find-census-data/quickstats/2011/IARE101007)
- [Warrumbungles Thematic History - PDF](https://www.warrumbungle.nsw.gov.au/files/assets/public/v/1/plan-amp-build/publications/warrumbungles-thematic-history-final-june-2019.pdf).

### 2025-10-30
Stopping in Moree briefly, I learnt more about some of the many [sacred sites](https://visitmoreeplains.com.au/stories/20) in the area. I also learnt about the reistance are [Terry Hie Hie Creek](https://www.mehicentre.com/our-stories) during the [Frontier Wars](https://www.commonground.org.au/article/the-frontier-wars) and how, "due to the child removal activities of the Board, the 1917-1922 period saw an exodus of Aboriginal families from Terry Hie Hie."

I also spent one night in [Warialda](https://en.wikipedia.org/wiki/Warialda), on [Wirraayaraay Country](https://en.wikipedia.org/wiki/Wirraayaraay). I hadn't planned to stay here, or even pass through Wirraayaraay Country at all. In looking up information, one of first things I found was a references the [Myall Creek massacare](https://www.nma.gov.au/defining-moments/resources/myall-creek-massacre) that occured on 10 June 1838.

This massacre of Wirrayaraay people between the 10-15th June 1838 was "just one of a sequence of violent events that accompanied settler expansion in the Gwydir region of north-eastern NSW in the 19th century" [Myall Creek massacare](https://www.nma.gov.au/defining-moments/resources/myall-creek-massacre). However, this was the first massacare that led to a Supreme Court trial of some of the perpertraters. The transcripts the the court cases preserve records of events leading up to the massacre and the legal proceedings. The outcome of these court cases set a legal precedent when, on 18 December 1838, seven British subjects were publically executed for their roles in massacring First Nations people.

A reminder that while "today it is acknowledged that the First Peoples of Australia have deep connections to their country, the often brutal ways in which they were dispossessed of their homelands during colonisation are not."

### 2025-10-31
After visting the [Myall Creek Memorial](https://myallcreek.org/memorial/) I learnt more about the broader set of massacres the Myall Creek murders were part of, and the context for why the purpertrates of this particular massacre were prosecuted (while those before and after were not).

In listening to the Myall Creek episode of the [Frontier War Stories podcast](https://thelandback.org/frontier-wars), I also learn about the role of commemorating this particular massacare in building relationships of reconnciliation between Aboriginal and non-Aboriginals in the area since the 1980s.

In reading the pamphlet I picked up at the [Myall Creek Memorial](https://myallcreek.org/memorial/) I learnt more about the details of the events of 10-15th June 1838, the investigation and court cases, the reconcilliation journey of building the memorial, and the broader contexts of each.

This context included a timeline positioning this massacare as illustrative of the tensions across the colonial empires of the time. For example, it was only in 1833 that slavery was abolished throughout the British Empire (1833); in 1836-1837 a UK Parlimentary Select Committee on native tribes in Africa, Austalasis, Pacific Islands, South America, West Indies, and North America declared that "the Aboriginal people had a 'plain and sacred right to their own soil'". Despite this, June 1938 was also the commencement of the 'Trial of Tears' (when 4000 of the 16000 Cherokee people being 'escorted' away from their lands by the U.S. Government died along the way), and the 'Battle of Blood River', where 3000 Zulu warriers were killed by an armed group of Boars, occured in December 1938.

Within this context, most settlers actively drove Aboriginal from their lands and murdered those who resisted them with impunity. Meanwhile, even when settlers attempted to develop 'harmonious relations' with Aboriginal people their judgement was typically "clouded by presuppositions of cultural superiority. There was little knowledge of, or value given, to Aboriginal languages and belief systems".

Given this context, the phamplet highlights the role of individual settlers standing-up against the system they were part of to fight for for this massacare to be invistigated at all, let alone prosocuted. That massacares continued depsite the outcome of these investigations demonstrates that this was not a sufficient strategy on it's own; direct resistance saved more lives than any threats of potential punishement. Given the general lack of awareness of these or any other of the massacares amongst settlers today, this highlights that we need masses more individual settlers need to stand up against the systems we're part of.

### 2025-11-08
I've been staying in Nobby, QLD which is in the Toowoomba Shire. I've found it more difficult to find information about whose Country I'm on than the earlier stays in this trip. Different documents from the [Toomwoomba Shire](https://www.tr.qld.gov.au/our-region/history/indigenous-history/15247-acknowledgement-of-country) acknowledge either the Bigambul People, the Western Wakka Wakka Peoples, the Giabal Peoples and/or the Jarrowair Peoples; more often then not, the acknowledmgent is to the 'Traditional Custodians of the Toowoomba Region'.

I learn from [Christine Turner Coles](https://www.bluespaceart.com.au/aboriginal-millmerran) that the Condamine Catchement (which is just a bit west of Nobby, if not including it) include lands of the Giabal, Bigambul, Kambuwal, Gambuwal, Barrunggam, and Jarowair peoples.


Based on this map, Nobby looks like it might be within the lands of the [Giabal people](https://en.wikipedia.org/wiki/Giabal) [who spoke 'Paiamba'](https://www.samuseum.sa.gov.au/collection/archives/language_groups/giabal).

I learn from [Cynthia Farr Baruŋgam](https://bluethumb.com.au/kunjawildlifeart/Artwork/barunggam-country), of the Barunggum Tribe, that

>"For several thousand years, the Darling Downs was home to various clans of the [Wakka Wakka language](https://en.wikipedia.org/wiki/Wakka_Wakka_language) speakers: the Keinjan around Warwick, the Giabal around Toowoomba, the Barunggam to the west of Dalby, and the Jarowair around the Bunya mountains. To the south and west were the Bigambal and Kambuwal of the Kamilaroi speakers; to the east were the Jagara of the Turubul speakers. The Downs Indigenous peoples were also known as the Gomaingguru, ‘men of the Condamine’, or Gooneburra, ‘fire blacks’ (from their habit of frequently firing the grasslands). They numbered perhaps 1500–2000"

In looking up more detail, I learn that an escaped convict, 'Boralcho' Baker, who lived with the Jagera people from 1826 to 1844. Meanwhile, in 1840 the first wave of European settlement occured "when predominantly Scots settlers, accompanied by convicts and furnished with substantial stands of arms, and having excellent political connections in Brisbane, drove in roughly 100,000 sheep and 5,000 head of cattle" [wiki/Baruŋgam](https://en.wikipedia.org/wiki/Baruŋgam), .

As elsewhere on the continent, initial friendly interactions were undermined by the European sense of superiority and callous brutality. As large-scape settler occupations began, so did coordinated reistance efforts. For example, one Aboriginal man known as Multuggerah initially helped settlers find passes through the mountains yet shifted to active resistance following the murder of his father in the 1840s. While best known for his role in the Battle of One-Tree Hill at Mt Tabletop (12-13 September 1843), this was part of a sustanined resistance movement.

>"Like his father, Multuggerah concentrated on economic sabotage: destroying and dispersing livestock and the supply of goods (which at that time was largely conducted by bullock drays)... Reprisal attacks by squatters, police and soldiers resulted in Multuggerah’s camps being stormed and burnt, with some loss of life. A soldiers barracks was built at the base of the Dividing Range (near Helidon) to protect the mountain passes against Multuggerah’s attacks, and a fortified hut was built at Rosewood Station (Glenore Grove) on account on the repeated attacks endured here." [Ray Kerkhove and Amanda Spinks, ‘Multuggerah (ca. 1820 – 1846)’, Harry Gentle Resource Centre, Griffith University, 2017,](https://harrygentle.griffith.edu.au/life-stories/multuggerah/)

> "Multuggerah’s victory at what became known as the ‘battle of One Tree Hill’ shocked the colony of New South Wales and embarrassed the squatters. A counter-offensive, possibly the largest during Australia’s northern frontier wars, was mounted by Stephen Simpson, commissioner of crown lands, between 13 and 30 September 1843. Around one hundred settlers—most of Moreton Bay’s officers, soldiers, and police, as well as overseers, staff, and free men from most of the runs of the western Downs, Lockyer Valley, and upper Brisbane regions—drove Multuggerah’s warriors out of Helidon and towards Rosewood Scrub. Sniping, raids, and counter raids occurred on both sides. Subsequently, and following a chase from Laidley to Tarampa, a party of squatters attacked Multuggerah’s camp at dawn. Multuggerah reportedly told the squatters ‘you may get it’ (Bell’s Life in Sydney 1845, 4) and his companions defiantly showed their buttocks, after which they made a stand using the cover of the scrub. Several squatters were wounded and all fled back to their horses, plundering the empty camp as they left. The squatters’ bumbling defeat was lampooned in William Wilkes’s bush ballad ‘Raid of the Aborigines’ (1845)." [Biography of Multuggerah (c. 1820–c. 1846), by Ray Kerkhove](https://ia.anu.edu.au/biography/multuggerah-29904).

Despite this resistance, the Giabul, Geynyon, Jarowair, and Baruŋgam peoples were eventually displaced from their lands as European settlers introduced diseases, disrespected sacred sites, and forcibly relocated and murdered Aboriginal people across the region.

> "Aborigines of the Downs were often first sent to Fraser Island and later to Taroom reserve (land between Wondai and Murgon) post 1911. Barambah reserve (named Cherbourg after 1935) also came to house an estimated 141 Aborigines from the Downs. Arbitrary relocation could happen to any Aboriginal person but children - even more so orphans - and single mothers were especially vulnerable. These removals resulted in the breakdown of many regional affiliations and families – tearing people from their traditional values and way of life..." [Toowomba Shire website](https://www.tr.qld.gov.au/our-region/history/indigenous-history/7870-indigenous-history)

> "In 1919 the world-wide influenza epidemic swept through Barambah, worsening the health of a population suffering high incidences of hookworm, heart disease and tuberculosis. Twenty percent of the population of 600 died in 1919 according to one report." [Cherbourg Aboriginal Shire Council](https://cherbourg.qld.gov.au/).

> "Aborigines from reserves began to move to the Darling Downs in the 1960s but they were not descendants of the original Darling Downs tribes – instead of coming from South West Queensland and northern New South Wales. It was not until 1972 that the Cherbourg could move freely off reserves... [Toowomba Shire website](https://www.tr.qld.gov.au/our-region/history/indigenous-history/7870-indigenous-history)

Amidst the merging of multiple Aboriginal groups over so many decades, a Barambah/Cherbourg identity emerged, and the former-mission has now become a town that is self-administered by the [Cherbourg Aboriginal Shire Council](https://cherbourg.qld.gov.au/).

>"The Wakka Wakka people issued a native title claim to lands including the Cherbourg Aboriginal Community in 2012 with the Federal Court."

At the sametime, my understanding is that surviving Giabal, the Barunggam, Jarowair, Bigambal, Kambuwal, Keinjan, and Jagara peoples maintain connection to their distinct cultures.

> Evidence accumulated from oral, written and historical sources indicates the survival of descendants from the original Darling Downs Aborigines. Jerry Jerome became the first Aboriginal boxing champion in 1913 and is of Giabal/Jarowair descent. On 20 October 2000, a list of attendees at the Jerry Jerome plaque-unveiling ceremony contains 18 signatures from people who identify themselves as descendants of the Giabal people." [Toowomba Shire website](https://www.tr.qld.gov.au/our-region/history/indigenous-history/7870-indigenous-history)

In my uncertainity in the appropriate protocols, I am trying to walk this land gently as I learn how to better acknowledge and honour the [Giabal people](https://en.wikipedia.org/wiki/Giabal), as well as people from the [Barunggum](https://en.wikipedia.org/wiki/Barunggam_language), and [Wakka_Wakka](https://en.wikipedia.org/wiki/Wakka_Wakka_language) language groups who share a connection to the Darling Downs through their respective sacred stories, songs, and cultures of caring for Country.


### 2025-11-21
I've spent the last few days on Country cared for by people from the [Bundjalung Nation](https://www.ballinahistoricalsociety.org.au/bundjalung-nation).

> "At the time of first European contact in the 1800’s there were up to 20 dialects in the Bundjalung Nation, including; Wahlubal, Yugambeh, Birrihn, Bandjalang, Wudjebal, Wiyabal, Wuhyabal, Minyangbal, Ngaraakwal, Ngarrahngbal, Nyangbal, Barryugil, Gidhabal, Galibal and Githabul."[planetcorroboree](https://planetcorroboree.com.au/blogs/culture-country/bundjalung-nation)

While passing through, I visited the [Minjungbal Aboriginal Cultural Centre](https://minjungbalmuseum.com.au/). Here I found out more about the variety of ways in which colonial settlement decimated the Minjungbal populations, as well as the persistance and creativity of those who helped to carry the knowledge embedded in cultural practices through to the present - including the changing environmental features associated with the 'six seasons' and the various tools and techniques used for living in tese coastal regions.

I also learnt more about how postive relationship have emerged between Bundjalung people and the generations of South Sea Islanders who have lived in the region since their ancestors where kidnapped to work the cane fields as part of the [legal loop-holes that allowed slave-trade practices of 'blackbirding'](https://historyguild.org/a-slave-state-how-blackbirding-in-colonial-australia-created-a-legacy-of-racism/) to persist long after enslavement had been outlawed in the British colonies".

### 2025-11-25
I spent one night on [Gumbaynggirr Country](https://en.wikipedia.org/wiki/Gumbaynggirr), in an area known as the Bellinger Valley. In addition to learning about the way that massacares and missions decimated the population of Gumbaynggirr people in the 1800-1900s, I learnt about the role of Gumbaynggirr Elders joining together to begin community-based language learning in 1986 - and how this continues today as the [Muurrbay Aboriginal Language and Culture Co-operative](https://muurrbay.org.au/about-us/).

### 2025-12-09
I lived for a couple of weeks on lands of the [Awakabal](https://awabakallanguage.org.au/aboriginal-history) people, including a couple of nights near Khanterin.

During this time I was focused on participating in a series of collective actions on [Awakabal and Worimi lands and waters](https://newcastle.nsw.gov.au/explore/history-and-heritage/aboriginal-culture) to disrupt coal exports. Falling into urgancy culture, I did not carve out as much time to build relationships or seek out knowledge about these lands as I'd hoped. Yet, while staying near Khanterin, I was fortunate to stumble across a sign that outlines an Awabakal creation story of how nikin (coal) was formed and tells of the role of nikin in meeting basic needs in sustainable ways.


On the other side of this sign was a map of the water ways around Khanterin, and the [dual naming](https://newcastle.nsw.gov.au/explore/history-and-heritage/aboriginal-culture) used for features of the landscape in this region since ~2016.


Today, I learned more about the cultural significance and stories of these site from Elders Wayila (Black Cockatoo) and Buuyaan (Bellbird) from the Awabakal and Worimi peoples via an educational [virual reality immerssion](https://newcastle.nsw.gov.au/explore/history-and-heritage/aboriginal-culture).

Since then, I've slept on Wiradjuri and Wurundjeri Country as I returned to [Djandak](https://djadjawurrung.com.au/) of the Dja Dja Wurrung Peoples.

### 2025-12-20

I'm leaving Dja Dja Wurrung Country today, just briefly, and felt compelled to reflect on the difference between when I am staying in one place alone for a few days compared to a staying with people for couple of weeks.

When it was a few days alone and in between commitments it was relatively easy to deliberatly carve out time for reflecting on what I have yet to learn about the lands I occupy, as it is something I find both challenges my unexamined privilages and galvanises my growing commitment to learning about and leveraging these to contribute to projects nourishing collective well-being.

In contrast, when I am staying somewhere for longer and/or sharing space with others I've noticed a tendency to delay this practice of reflecting on what I am learning. One aspect of this delay is the expectation I have that I will carve out time to deliberatly learn about the people who carry the responsibility of caring for the Country I am visiting, and how to cultiabe living in more relational ways with environments I am part of. The other aspect is that, for all my intentions, I have not yet learned to either prioritise time and space for solo reflections while participating in the emergent dynamics of well-shared spaces, or be sufficently grounded in myself to introspect while participating in shared spaces.

In this moment, I am on the side of the road about to leave Dja Dja Wurrung Country for a few days and want to share some noticings from the last few days to nudge my memory so I can return and pay closer attention to the learnings I am fortunate enough to stumble upon.

In addition to these noticings, I began reading through the [strategic direction setting and planing resources shared by the Dja Dja Wurrung Clans Aboriginal Corporation (DJAARA)](https://djadjawurrung.com.au/resources/), including the Dhelkunya Dja Healing Country Plan (2014-2034), the Climate Change Strategy 2023-2034, and the Mayman Mayman Housing Stratergy, 2005.

Finding these resources informed an Acknowledgment I shared at a gathering I helped hold space for while visting, copied below for context:

> "Thank you for sharing time with us today, here on Dja Dja Wurrung Country. Before we begin with an opening round of introductions, I invite you to join me in paying respect to Elders, and reflecting on how we came to be here, meeting on this Country.
>
> As a beneficiary of an invasion that ruptured the spiritual, environmental, political, and economic order for Dja Dja Wurrung People, I am feeling both grief and gratitude for being here; grief for the incalculable losses that the Dja Dja Wurrung people have survived, and gratitude for their generosity in sharing cultural practices of living in right relationship with Country.
>
> As we talk about how to collectivise housing during climate catastrophes on these stolen lands, I invite reflection and conversation on our roles in the ongoing settler-colonial occupation, and how we can better act in solidarity with First Nations people fighting for their ongoing sovereignty to be honoured."

I don't yet know what the protocols are about using language I'm learning through these resources, but I am looking forward to returning with purpose to learn how to better act in solidarity with the First Peoples of Djandak / Dja Dja Wurrung Country.

#### 2025-12-25

While staying on the stolen lands of the Wurundjeri Woi Wurrung people of the Kulin Nation, I pay respect to Elders and honour their leadership in navigating change, noting the recent milestone in the emerging process of forming treaties between First Nations peoples and the colonial state of Victoria.

As I appreciate the long days and adjust to the changeable stormy weather, I’m am learning about the articulation of [**garrawang**](https://www.ngurrakbarring.com.au/thesevenseasonsoftheeasternkulinnationskangarooappledry/) and the knowledge this carries forward about the timely liklihoods that goannas will be more active; that bunjil (wedge-tailed eagles) are breeding, and that kangaroo apple bushes will be fruiting.

### 2026-01-04

I am once again on the stolen lands of the Dja Dja Wurrung people. As I take a moment to pay respect to Elders, I am feeling appreciative of learning from the offerings of knowledge stewarded by First Nations people. On [Dja Dja Wurrung land](https://www.aboriginalheritagecouncil.vic.gov.au/dja-dja-wurrung-clans-aboriginal-corporation), this includes paying attention to changes that we might signal we are experiencing a shift into [**Wi and Kurnmil time**](https://www.mountalexander.vic.gov.au/Explore-the-shire/Castlemaine-Botanical-Gardens/Explore-the-collections/Dja-Dja-Wurrung-seasonal-calendar), such as such as increased risk of unplanned fires (which are difficult to miss), as well as the specific range of berries ripening and the critters emerging (that I've yet to learn)


### 2026-01-13

I recently stayed for two nights on lands of [Girai Wurung](https://en.wikipedia.org/wiki/Girai_wurrung) of the [Eastern Maar nation](https://easternmaar.com.au/)


While there I was thankful for the oppourtunity to feel the soft sand and hard rocks under my feet while sharing conversations and quiet moments listening to the gentle waves.

### 2026-01-26

As I visit on lands of the Wurundjeri Woi Wurrung people of the Kulin Nation, I pay respect to Elders and honour their leadership stewarding Culture and caring for Country.

Today, I am thinking about the many different ways in which First Nations people have resisted [colonisation](https://www.ebsco.com/research-starters/political-science/colonization-australia). In particular, I've been learning about pathways towards [re-connecting to language and culture](https://www.yoorrook.org.au/additional-materials/survival-in-their-own-land) after suriving the [de-aboriginalisation policies](https://yuindkp.org/topic/truth-history/de-aboriginalisation/) of assimilation, extermination and segregation.

In that context, I am humbled that First Nations communities invite settlers to participate in so many [acts of remembrance and protest today](https://nit.com.au/21-01-2026/22230/invasion-day-2026-a-guide-for-victorian-events). I have learned so much from Dawn Services that offer space to lean of and remember the coordinated resistance to invasion and colonisation during the [Frontier Wars of 1770–1940s](https://australianfrontierconflicts.com.au/timelines/timeline-of-australian-frontier-conflicts/) and grieve together for inclulable losses along the way. And I have been motivated by all the work that goes into organising these and the [Invasion Day protests](https://www.abc.net.au/news/2026-01-21/why-first-nations-peoples-protest-on-jan-26/106248728) year after year, especailly given the [challanges](https://www.theguardian.com/australia-news/2026/jan/26/invasion-day-police-clear-perth-protest-site-due-to-threat-as-tens-of-thousands-march-across-australia-ntwnfb)

At the same time, I recognise the challanges presented by the so-called 'mainstream' continuing to 'celebrate' that, [on this day in 1788](https://www.sbs.com.au/language/english/en/podcast-episode/what-actually-happened-on-jan-26/c3h889wec), a flag was raised in [Warrane](https://www.ilf.org.au/news/not-the-date-to-celebrate-sovereignty-in-our-stories) - which was, and continue to be, the unceeded lands of the Gadigal People of the Eora Nation. I am aware that this deliberate erasure of First Nations peoples resistance to colonisation, is part of a broader international imperialist project that oppresses us all in so many differnet ways. Even now, Australian me the Australian Government is failing to meet [interntional human rights agreement](https://nit.com.au/26-01-2026/22307/on-invasion-day-australia-cannot-dodge-the-truth-in-geneva), let alone reconcile with the [genocidal practices at the core of the broader colonial project](https://australianhumanitiesreview.org/2005/06/01/genocide-and-colonialism-iii/) we're complict in and the rising tide of facism it enables.

Balancing this recognition with the glimmers of hope, I look forward to the space of possibility for more just futures opening-up as the First Nations movements for Land Back and self-determination continues to build.


For now, the following are some quotes that stood out from amongst my readings today:

> "History lives through us all. January 26 marks invasion. It marks dispossession, violence and the loss of our lands, our cultures and our lives. I grieve that day. For our people, January 26 will always be Invasion Day. A day where dignity, respect and freedoms for our people were destroyed. This should be a time for us to stand together in our history, not in blame, but to understand and heal... January 26 will always be a day of grief for our people. But it is also a reminder that we cannot wait for permission to act. Our future depends on what we choose to do now, together. We are all connected. To this land, to each other and to the future we are shaping.." [(William Tilmouth, 2026)](https://nit.com.au/26-01-2026/22308/january-26-marks-invasion-but-our-strength-our-unity-and-our-leadership-determine-what-comes-next)

> "Across this country, Aboriginal children are policed earlier, charged more often, refused bail more readily, and held on remand in conditions that do damage. The pipeline is not an accident. It is the predictable result of laws and decisions made by governments, parliaments and courts. But youth justice is not the only measure of whether Australia is serious about rights. We are still burying loved ones after deaths in custody that were preventable. We are still watching governments ignore recommendations that were written in blood and grief whilst they espouse reconciliation and equality. We are still seeing Aboriginal children removed from families at rates that should shame any country that claims to care about child wellbeing." [(Nerita Waight, 2026)](https://nit.com.au/26-01-2026/22307/on-invasion-day-australia-cannot-dodge-the-truth-in-geneva)

> "First Nations peoples have fought for their survival, lands, and livelihoods through physical and psychological resistance campaigns. Since the frontier wars and dispersals, they have continued to fight against genocidal practices and discriminatory policies. Modern resistance seeks to challenge racism and structural inequalities, revitalise cultures and re-establish agency for Aboriginal people, their communities, and the environment. Resistance to British colonisation has ensured the survival of Aboriginal peoples, their knowledges, and cultures. For First Nations peoples, existence is resistance." [Continued resistance, 2021](https://australian.museum/learn/first-nations/unsettled/continued-resistance/)

## Sources & Additional Resources:

### Learning our histories
- [The Koori History Website](http://www.kooriweb.org/foley/indexb.html)
- [Frontier War Stories Podcast](https://boespearim.podbean.com/)
- [Frontier Wars - educational resources for kids](https://deadlystory.com/page/culture/history/Frontier_wars)
- [The Australian Wars Documentary](https://www.sbs.com.au/ondemand/tv-series/the-australian-wars)
- [Barani](https://www.sydneybarani.com.au/) - a website that provides histories of people, places and events in the local areas associated with the histories of Sydney’s Aboriginal communities; a [map](https://www.sydneybarani.com.au/maps/) of places that have been recorded as having specific historical associations for Aboriginal and Torres Strait Islander people in Sydney.
- A collection of [Eora Stories](https://www.sl.nsw.gov.au/stories/eora) by the State Library of NSW
- A collection of [Birpai Yarns](https://mgoals-media.global.ssl.fastly.net/wp-content/uploads//sites/70/2016/02/Biripai_finaldraft4.pdf) presented as a joint storytelling project between schools and community, which shares the history of our Elders whilst practicing a variety of literacy skills (first published 2011).
- [Kamilori Nations Identity](https://kamilaroianationsidentity.weebly.com/location.html).
- [Deadly Story](https://deadlystory.com/page/aboriginal-country-map/Community_Places/Maloga_Mission_Cummeragunja_Station) - "a cultural resource portal that aims to support Aboriginal and Torres Strait Islander children and young people who are in out-of-home care, to grow in their knowledge of who they are and where they come from as well as support their growing connection to Culture, Country and Community."

> "Although the Chinese may have visited the Great South Land as early as the 1400s and Aboriginal and Torres Strait Islander peoples had contact with the Macassans for centuries, it was not until the 1600s that the first Europeans are known to have visited southern waters... English Captain James Cook visited eastern Australian shores in 1770 and is recorded as having shot an Aboriginal man." [(Jane Morrison, 2022)](https://australianfrontierconflicts.com.au/about/about-this-website/)

> "The colonization of Australia refers to the establishment and governance of British settlements on the continent from 1788 to 1901, following Captain James Cook’s claim of Australia for Britain in 1770. Before colonization, Australia was inhabited by approximately 750,000 Indigenous people belonging to more than 500 diverse groups... the arrival of European settlers significantly disrupted Indigenous cultures, which had thrived for over 60,000 years, leading to severe population declines due to violence and disease" [Campbell, 2023](https://www.ebsco.com/research-starters/political-science/colonization-australia)

### Participating in our present
- [Biripi Hastings Community](https://hastings.storylines.com.au/)
- [List of 'Registered Aboriginal Parties' in the 'State of Victoria'](https://www.aboriginalheritagecouncil.vic.gov.au/about-victorias-registered-aboriginal-parties)
- [Protocols for non-Indigenous people working with Indigenous Knowledge](https://consciousfoodsystems.org/resource/protocols-for-non-indigenous-people-working-with-indigenous-knowledge/)
- [IndigenousX](https://indigenousx.com.au/)
- [First Nations Resources on the Commons Social Change Library](https://commonslibrary.org/first-nations-resources-start-here/)
- [Change the Record - Resources](https://www.changetherecord.org.au/resources)
- [Take it Blak Podcast](https://www.sbs.com.au/nitv/podcast/take-it-blak-podcast)
- [The Black Block Podcast](https://www.3cr.org.au/theblackblock)
- [That's Money'](https://www.youtube.com/watch?v=JqujkjWxzdM) by [Briggs](https://briggs.lnk.to/MusicID) on the *Always Was* EP.
- [Land Back](https://www.commonground.org.au/article/land-back)
- [Storylines](https://storylines.com.au/welcome/)
- [AIATSIS guide to engaging with Traditional Owners in ways that follow principles of free, prior and informed consent](https://aiatsis.gov.au/publication/94688)
- [Gamilaraay Next Generation (GNG) ](https://www.commonground.org.au/article/land-back-with-gng) "a collective of Gomeroi/Gamilaroi/Kamilaroi/Gamilaraay young people fighting for their Country and people for generations to come".

> ““In almost all of Australia, the criminal age of responsibility is just 10 years old ... This is a crackdown on Blak kids, who are 21 times more likely to be imprisoned than other kids. Our government thinks these kids are too young and vulnerable to use a TikTok account, but we’re comfortable shoving them in prison.” [(Tony Armstrong, 2026)](https://www.pedestrian.tv/entertainment/tony-armstrong-always-was-tonight/)

### Indigenous-led movements and restoration funds for systemic change (including landback processes)
- [Pay the Rent](https://paytherent.net.au/), a campaign to encourage ongoing commitments to financially support local community-controlled Aboriginal organisations (approximately half distributed within in Victoria, with the other half distributed to other states).
- The [Black Peoples Union](https://www.blackpeoplesunion.org/) is a union fighting for Sovereign Indigenous rights to Lands and Waters and full self-determination over the political, social and economic affairs through which to forge better futures (led by Indigenous people in so-called Australia, with participation and solidarity support options for allies from non-Indigenous backgrounds).
- [Seedmob](https://www.seedmob.org.au/), a youth led climate network building a movement of Aboriginal and Torres Strait Islander young people fighting for climate justice.
- [First Nations Futures](https://www.firstnationsfutures.com/), a First Nations-led funding platform that calls in the responsibility of all people living in Australia to redistribute wealth to support and resource First Nations community-driven initiatives creating intergenerational change.
- [Aboriginal cultural heritage land management agreements](https://www.firstpeoplesrelations.vic.gov.au/aboriginal-cultural-heritage-land-management-agreements) - a process for developing a framework for protecting and managing Aboriginal cultural heritage during ongoing, routine land management activities by individuals and orginsations who own land within the colonial system.
- [Indigenous Knowledge Systems Lab](https://ikslab.deakin.edu.au/), in particular, their work in '[Re-imagining Landlessness](https://wordpress-ms.deakin.edu.au/ikslab/wp-content/uploads/sites/217/2024/09/IKSL_Overview_and_Prospectus_2024.pdf)' - "Ambitious, long-term project to design and prototype future villages responsive to itinerant populations and climate change, re-embedding humans in their custodial niche for biodiversity sinks linked by trade and embassy for collective governance and resilient supply chains. Reimagining built environments, offsets, unhoused/refugees, real estate, natural disasters."

### Indigenous run corperations and cooperatives
- [Birpai Land Council](https://alc.org.au/land_council/birpai/)
- [Wurundjeri Woi Wurrung Cultural Heritage Aboriginal Corporation](https://www.wurundjeri.com.au/contact/)
- [Darug Custodian Aboriginal Cooperation](http://www.darugcustodianaboriginalcorporation.com/)
- [Coranderrk Wandoon Estate Aboriginal Corporation](https://www.coranderrk.com/)
- [The Muurrbay Aboriginal Language and Culture Co-operative](https://muurrbay.org.au)

### Additional resources
- [AIATSIS Map of Indigenous Australia](https://aiatsis.gov.au/explore/map-indigenous-australia) and [Country finder resources](https://aiatsis.gov.au/whose-country-am-i)
- [Aboriginal.land](https://aboriginal.land/)
- [Fire, Country and People: Aboriginal Community Disaster Ready Project](https://www.forestrycorporation.com.au/operations/fire-management/aboriginal-community-disaster-ready-partnership-project)
- [Melbourne's birth destroyed Bunurong and Wurundjeri boundaries. 185 years on, they've been redrawn](https://www.abc.net.au/news/2021-06-26/melbourne-aboriginal-traditional-owners-bunurong-wurundjeri/100236480) ABC article by Joseph Dunstan, 26 Jun 2021
- A map of the land included in the [Wurundjeri Tribe Land and Compensation Cultural Heritage Council](https://www.victorianplaces.com.au/node/72411), which is one of the Registered Aboriginal Parties (RAPs) determined by the Victorian Aboriginal Heritage Council.
- [Media report of research into the Aboriginal Names for land currently referred to by Melbourne Suburb names](https://www.deakin.edu.au/about-deakin/news-and-media-releases/articles/study-uncovers-forgotten-aboriginal-names-for-melbourne-suburbs) - my understanding is that these are being reviewed by Elders in the relevant communities and that permission to use these place names needs to be sought on a case-by-case basis (and I have not received permission for this case).
- [Naming ~Merri-bek](https://conversations.moreland.vic.gov.au/renaming)
- [Southan Yamatji / City of Geraldton Reconciliation Action Plan for October 2017 - October 2020](https://www.cgg.wa.gov.au/documents/740/reconciliation-action-plan)
- [Bunjalung language](https://muurrbay.org.au/languages/bundjalung/)
- [Awabakal language](https://awabakallanguage.org.au/aboriginal-history)
- [Hunter Living Histories](https://hunterlivinghistories.com/tag/awabakal/page/2/)

### Images
- Location of Biripai Country (image souce: [Birpai Yarns](https://mgoals-media.global.ssl.fastly.net/wp-content/uploads//sites/70/2016/02/Biripai_finaldraft4.pdf), 2011)
- Map by Aboriginal Cultural Heritage Register and Information System (ACHRIS), Aboriginal Victoria
- [*Do you know what Aboriginal land you are on today?* 2017 NITV,SBS](https://www.sbs.com.au/nitv/do-you-know-what-aboriginal-land-you-re-on-today/0b3d7e7b-74ae-4916-82ea-bd456b84b5a4).
- A map generated by [*Decolonial Atlas*](https://decolonialatlas.wordpress.com/): 
- [The Black Peoples Union](https://www.blackpeoplesunion.org/our-demands) Land Back Demands
---

[E. T. Smith](https://hackmd.io/@Teq/Bio)
*This is a living document. While the initial statement was written to accompany a specific publication, in early August 2020, multiple versions emerged as I've learned more about the historical and ongoing practices of land custodianship. Along the way, I began collecting resources to help me remember and share my learnings. This process is ongoing, and, with each updated version of this document, I aim to intentionally re-commit to following the lead of First Nations peoples in my efforts to contribute to better futures. Latest revisions: Feb 2026.*