Aboriginal and Torres Strait Islander Cultural Protocols

Cultural Warning: This website may contain names, images, and stories of Aboriginal and Torres Strait Islander people. All cultural material is shared with permission. Unauthorised reproduction is prohibited.

A Message from our Founder

As the founder of Cultural Nexus Indigenous Corporation (CNIC), and as a proud Torres Strait Islander person connected to Badu Island, I offer this document with deep care, reflection, and responsibility.

These cultural protocols are not just words on a page — they are the result of generations of lived knowledge, resistance, and strength. They are offered as a guide for walking together — not ahead, not behind — but side by side with Aboriginal and Torres Strait Islander peoples.

This document exists because too often, cultural ways of being are overlooked or misunderstood in mainstream spaces. Our ways of knowing, speaking, grieving, creating, and leading are not always captured in policies or training modules — but they are felt. They are practiced every day in our families, our communities, our silence, our song, and our stand.

Protocols are not about perfection — they are about positioning. They remind us whose Country we’re on. They ask us to pause, listen, and act with respect. And they help organisations shift from symbolic to sovereign relationships.

These guidelines are for anyone who is ready to build more than a Reconciliation Action Plan — they are for people ready to build relationships rooted in truth, reciprocity, and real cultural safety.

I thank every Elder, community leader, and cultural knowledge holder who has guided, corrected, and shared wisdom along the way. And I acknowledge all Aboriginal and Torres Strait Islander peoples whose knowledge continues to lead the way forward — even when the system wasn’t built for us.

Let this be more than a document. Let it be a commitment.

With strength and respect,

Edward Solien
Founder, Cultural Nexus Indigenous Corporation
Torres Strait Islander – Badu Island

Acknowledgment of Country

We at Cultural Nexus Indigenous Corporation pay our deepest respects and acknowledge the Traditional Custodians of the lands and waters across this vast continent now known as Australia. We honour the Aboriginal and Torres Strait Islander peoples as the First Nations of these lands—the oldest continuing cultures in the world—and acknowledge their deep spiritual connection to Country, which was established long before colonisation and continues unbroken to this day.

We acknowledge the Ancestors who walked these lands for countless generations, tending to Country with wisdom, ceremony, and care. We recognise their enduring presence in the whisper of the wind, the flow of the rivers, the patterns of the stars, and the beating heart of the land beneath our feet.

We pay our respects to Elders past and present—knowledge holders, truth-tellers, and guardians of culture. Your resilience in the face of dispossession, injustice, and erasure is an act of courage and a testament to the unshakable strength of your spirit. We also honour the young leaders emerging today who carry with them the stories, songlines, and hopes of their peoples into the future.

To our Aboriginal and Torres Strait Islander brothers and sisters: we see you, we hear you, and we walk beside you.

At CNIC, our work is grounded in truth-telling, respect, and the unwavering belief that healing begins with acknowledging the full history of this land—including the pain, the strength, the resistance, and the hope. We acknowledge the sorrow carried through generations because of colonisation, the stolen children, broken treaties, and systemic exclusion—and we stand committed to ensuring this history is no longer denied or silenced.

We affirm that sovereignty was never ceded. Always was, always will be, Aboriginal land. And in the Torres Strait, we honour the enduring custodianship of our Zenadth Kes peoples—navigators, warriors, and cultural keepers of our island nations. The Torres Strait is not just a passage between seas—it is a living cultural heartbeat that pulses with ceremony, language, and law.

We recognise that meaningful reconciliation is not a destination, but a journey—one that requires accountability, truth, and action. As an Indigenous-owned and led organisation, we are not just acknowledging Country as a formality. It is central to who we are. It shapes our values, our governance, our relationships, and our responsibilities to mob, to land, and to each other.

Every step we take at CNIC is guided by this respect for Country and community. We are here to amplify First Nations voices, champion cultural safety, and nurture systems that honour Indigenous ways of knowing, being, and doing. We carry this responsibility with pride, and we welcome all who share in this vision of justice, dignity, and self-determination.

Let this acknowledgement be more than words—it is a promise. A promise to listen, to learn, to uplift, and to stand in solidarity with our peoples. We honour the past, acknowledge the present, and commit to shaping a future where all Aboriginal and Torres Strait Islander peoples are empowered to thrive.

Introduction to Aboriginal and Torres Strait Islander Cultural Protocols

Let’s explain what cultural protocols are, why they matter, and the foundational principles that CNIC follows in developing and using them.

Cultural protocols are the rules, practices, and customs that define respectful behaviour when engaging with Aboriginal and Torres Strait Islander peoples and communities. They reflect a deep knowledge system that governs how people relate to each other, to Country, and to knowledge itself. For employers and service providers, observing cultural protocols is an essential part of building genuine, trust-based relationships.

CNIC defines protocols as:

“Living systems of respect, protection, and reciprocity. They are not documents — they are agreements to walk together the right way.”

Protocols are not universal. They vary across Nations, communities, and even between families. They are informed by local language, kinship systems, gender roles, and spiritual law. Therefore, consultation is not optional — it is the first protocol.

Why Cultural Protocols Matter

Since colonisation, Aboriginal and Torres Strait Islander people have experienced systemic racism, cultural erasure, and dispossession. Cultural protocols are one way to reverse that harm. By embedding cultural protocols into workplace practice, organisations:

  • Demonstrate respect for First Nations sovereignty and cultural rights

  • Build cultural safety for Aboriginal and Torres Strait Islander staff, clients, and partners

  • Avoid tokenistic or harmful actions, such as using inappropriate language or imagery

  • Strengthen relationships with local communities

  • Meet the expectations outlined in Reconciliation Action Plans, ESG standards, and cultural capability frameworks

As Oxfam states:

“Agreeing to comply with the accepted protocols of other cultural groups promotes interaction based on good faith and mutual respect.”

(Janke & Guivarra, 2006; Oxfam, 2015) 

CNIC’s Cultural Protocol Foundations

Our work is grounded in the following rights-based and ethical foundations:

  • Self-determination: First Nations people have the right to control how their culture, identity, and stories are represented

  • Informed consent: Engagement must be transparent and grounded in free, prior and informed agreement

  • Cultural and intellectual property rights: Aboriginal and Torres Strait Islander people are the rightful custodians of their knowledge systems

  • Recognition of diversity: Each Nation has distinct laws, languages, and lore that must be respected locally, not generalised nationally

Key Principles that Guide All CNIC Cultural Engagement

  • Respect: Respecting Elders, language, cultural decision-making, and rights to cultural expression

  • Recognition: Acknowledging Traditional Custodians, sacred sites, and lived truths of colonisation

  • Relationship: Building trust over time, not expecting access or endorsement without giving back

  • Responsibility: Ensuring your organisation is culturally competent, not relying on mob to fix gaps

  • Reciprocity: Sharing benefits and opportunities, not just extracting knowledge or presence

Cultural Protocols Are Not…

  • Just a checklist for events or ceremonies

  • The job of First Nations employees to uphold or deliver

  • Static rules — they evolve with context, community, and leadership

Acknowledgement, Welcome, and Ceremony Protocols

The purpose of this section is to guide employers in the appropriate, respectful use of Welcomes to Country, Acknowledgements of Country, Smoking Ceremonies, and other formal expressions of cultural recognition in workplace and public settings.

Welcome to Country

A Welcome to Country is a powerful cultural act. It is not a performance or a formality—it is a sovereign gesture of hospitality and protocol that recognises that you are on someone else’s Country.

Performed only by recognised Traditional Custodians (Elders or community-nominated leaders), this Welcome may include:

  • A speech of welcome

  • Traditional dance or song

  • A smoking ceremony

  • Language or cultural law references

This practice has been carried out for tens of thousands of years to acknowledge visitors to Country and ensure spiritual protection and respect.

“The Welcome to Country values Aboriginal and/or Torres Strait Islander people and recognises the ancestral spirits who created the boundaries and lands, which allow safe passage to visitors.”

— Victorian Aboriginal Affairs Framework

Acknowledgement of Country

An Acknowledgement of Country can be made by non-Indigenous and Indigenous people alike. It should:

  • Acknowledge the name of the local Nation (e.g. “the Yuggera people”)

  • Honour Elders past and present

  • Be sincere, not rushed or tokenistic

If you do not know the name of the Traditional Custodians, use this wording:

“I’d like to acknowledge the Traditional Custodians of the land we’re meeting on today, and pay my respects to their Elders past and present……...”

If you do know, you might say:

“I would like to begin by acknowledging the Yuggera people, the Traditional Custodians of the land on which we gather today here on Ann Street in Brisbane. For tens of thousands of years, the Yuggera people have cared for this Country — not just as a place of land and water, but as a living system of law, story, language, spirit and responsibility.

This area we now call Brisbane holds deep cultural significance. Long before buildings and roads, it was a meeting place, a ceremonial site, and a pathway for trade, learning and connection. The river that runs through this city — known in Yuggera as Maiwar — is more than a waterway; it is an Ancestor, a teacher, and a life source.

I pay my deepest respects to the Yuggera Elders, past and present, who have held strong through generations of change, dispossession, and resistance. I also extend that respect to all Aboriginal and Torres Strait Islander people here today, wherever you come from — whether you are on your own Country or away from it. Your presence and survival is a powerful act of continuity, strength and cultural pride.

May we honour the unceded sovereignty of First Nations peoples not just in words, but in our actions, decisions, and relationships. May this gathering today be grounded in truth, humility, and a genuine commitment to reconciliation..”

Tip: Include pronunciation guides in agendas and scripts to ensure respectful delivery.

Smoking Ceremonies

A Smoking Ceremony is a sacred cleansing ritual carried out by a recognised Cultural Practitioner. The smoke:

  • Cleanses the space of harmful spirits

  • Protects participants

  • Connects people with Country

It should only be included in events with cultural significance and should be arranged in consultation with the local Traditional Owner group. It is not appropriate to request this ceremony without understanding its spiritual weight.

“Smoking ceremonies are a ritual of purification and unity… performed by Aboriginal and/or Torres Strait Islander people with specialised cultural knowledge.”

— VPSC Protocol Guide

Fees for Cultural Services

Cultural services, like Welcomes or Smoking Ceremonies, are not free. They are:

  • Expressions of cultural labour

  • Drawing on cultural intellectual property

  • Time taken from personal and community responsibilities

Therefore, CNIC advises all organisations to:

  • Budget for cultural fees in all public and internal event planning

  • Discuss payment with Elders and Traditional Custodians (or their admin support)

  • Pay fees on time and offer transport or support if needed

“Appropriate payment and remuneration should be negotiated, considering speaker fees, travel, and the public profile nature of the event.”

— VPSC Cultural Protocol Toolkit

Cultural and Intellectual Property Rights

This section is to help employers understand what cultural and intellectual property (CIP) is, why it matters, and how to respect and protect it when working with Aboriginal and Torres Strait Islander peoples.

What Are Cultural and Intellectual Property Rights?

Aboriginal and Torres Strait Islander cultural and intellectual property refers to the inherent rights of First Nations peoples to own, control, and protect their heritage. This includes:

  • Traditional knowledge systems

  • Language, song, dance, art, and ceremony

  • Oral histories and storytelling

  • Sacred and secret cultural material

  • Ancestral remains and burial sites

  • Spiritual and ecological knowledge

  • Community designs, cultural symbols, and place names

These forms of knowledge are communal, intergenerational, and spiritually embedded. They are not simply creative expressions — they are law, identity, and survival.

Key Principles of CIP (as recognised in the UN Declaration on the Rights of Indigenous Peoples – Article 31)

Aboriginal and Torres Strait Islander peoples have the right to:

  • Own and control their cultural and intellectual property

  • Be recognised as primary guardians and interpreters of their culture

  • Authorise or refuse the use of their cultural expressions

  • Maintain the secrecy of knowledge in accordance with customary law

  • Be properly attributed for their cultural contributions

  • Control recording and reproduction of their customs, language, and stories

“These rights are not granted — they are inherited. Cultural and intellectual property is an expression of sovereignty.”

— CNIC Protocol Framework

Common Missteps by Employers

  • Using Aboriginal artwork or symbols in branding without permission
    Violates community ownership and undermines sacred meaning

  • Recording a story shared by an Elder without follow-up permission
    Breaches oral consent and risks misrepresentation

  • Publishing photos of mob without cultural clearance
    Disrespects rights to image, privacy, and possibly sorry business

  • Assuming “creative commons” applies to Dreaming stories
    Dreaming is governed by Law, not public domain law

Best Practice for Employers

  • Consult First
    Always check with local knowledge holders or Elders before using any cultural expression

  • Free, Prior, and Informed Consent
    Consent must be voluntary, clear, and ongoing — not just a signature on a form

  • Use Proper Attribution
    Let people decide how they want to be credited (by name, Nation, community, or anonymously)

  • Respect Secret/Sacred Material
    Some knowledge is gendered, restricted, or protected under cultural law — don’t assume it’s shareable

  • Create Cultural Use Agreements
    Use tailored contracts for art, recordings, photography, or design projects with mob

  • Compensate Cultural Knowledge
    Pay people for the use of their stories, images, or cultural time just as you would an external consultant

Real-World Example: Misuse of Dreaming Story Without Consent

In 2020, a major government agency in Western Australia published an educational video on Aboriginal culture. As part of the video, they included a Dreaming story they had sourced from a publicly available book. The story was re-narrated by a non-Indigenous presenter and accompanied by illustrations created by a third-party contractor.

The problem? The Dreaming story belonged to a specific language group in the Kimberley region, and no permission had been sought from the Traditional Owners to reproduce or adapt the story — especially in such a public and commercial format. The agency had assumed that because the story was published in a book, it was “public domain.”

What Went Wrong?

  • The story was taken out of cultural context and presented as universal

  • No consultation or consent was sought from the Traditional Custodians

  • The artwork used was not Indigenous-created, and its design misrepresented sacred symbolism

  • The community found out only after it was shared on social media

  • The story had deep spiritual significance that was not intended for general audiences

Outcome

After concerns were raised by local Elders and a representative from the Kimberley Land Council, the agency:

  • Issued a public apology

  • Took down the video

  • Committed to reviewing all internal protocols relating to cultural content

  • Funded a community-led initiative to retell the story appropriately, with local voices and artwork

The Lesson

  • Just because something is published doesn’t mean it’s yours to use.

  • Cultural knowledge is not public domain — it is governed by Law, not copyright law, and protected by customary authority.

Even well-intentioned acts can cause harm if proper cultural protocols aren’t followed. When in doubt, consult before you create.

Sacred Knowledge, Gender Protocols & Sorry Business

This section is to guide employers in understanding and respectfully navigating areas of Aboriginal and Torres Strait Islander cultural life that are protected, gendered, or governed by ceremony and grief, including sacred knowledge, men’s and women’s business, and Sorry Business.

Sacred and Secret Knowledge

Not all cultural knowledge is public or shareable. Some stories, sites, and practices are secret or sacred, meaning they are only accessible to certain people in the community—by gender, age, initiation, or role.

This may include:

  • Ceremonial knowledge and traditional Law

  • Songlines, sacred sites, and totems

  • Dreaming stories passed only to specific kin

  • Gender-specific cultural tools, rituals, or designs

Using, recording, or even asking about these topics without permission can cause:

  • Cultural harm

  • Disrespect to Elders and Law

  • Emotional distress or spiritual consequences

“Indigenous people have the right to keep secret their sacred and ritual knowledge in accordance with their customary laws.”

— Terri Janke, Writing Cultures (2002)

Gender Protocols: Men’s and Women’s Business

Cultural business can be gender-specific, meaning it must not be seen, heard, or discussed by the opposite gender. This is called “men’s business” and “women’s business.”

  • Women’s Business
    Held by women and often tied to health, childbearing, ceremony, land care, and kinship roles

  • Men’s Business
    Held by men and often tied to Law, hunting, initiation, and spiritual responsibility

Employers must ensure:

  • Gender-matched consultation and engagement

  • Respect for silence or “no comment” from staff when protocols apply

  • Avoidance of accidentally exposing gendered content in visual materials or events

Sorry Business

Sorry Business refers to the cultural protocols and mourning practices observed when someone in the community passes away. These practices vary between Nations but often include:

  • Ceremonial responsibilities

  • Extended leave or community travel

  • Avoidance of the deceased person’s name or image

  • Community shutdowns or cultural silence

Employers should be aware that:

  • Sorry Business takes precedence over workplace obligations

  • Staff may not be able to notify employers in detail (due to cultural restriction)

  • Entire communities or organisations may pause operations

Community Consultation & Free, Prior and Informed Consent (FPIC)

The purpose of this section is to support employers in understanding how to consult appropriately with Aboriginal and Torres Strait Islander communities, organisations, and knowledge holders — and how to seek and uphold Free, Prior and Informed Consent (FPIC) in every engagement.

What Is Community Consultation?

Community consultation is not just getting approval. It’s a process of building mutual respect, trust, and shared decision-making over time.

Effective consultation:

  • Recognises the sovereignty and cultural authority of communities

  • Is relational, not transactional

  • Involves two-way dialogue, not one-way information delivery

  • Is based on the idea that nothing about us, without us is good enough

Consultation is about creating a safe space for:

  • Storytelling

  • Culturally appropriate feedback

  • Long-term relationships — not short-term projects

What Is Free, Prior and Informed Consent (FPIC)?

FPIC is an international standard set out in Article 32 of the UN Declaration on the Rights of Indigenous Peoples, which Australia has endorsed. It means:

Term Meaning
Free No coercion, pressure, manipulation, or hidden consequences
Prior Given before actions are taken — not during or after
Informed Based on clear, accessible, and culturally appropriate information
Consent A clear “yes” that can be withdrawn at any time

When Do You Need FPIC?

Always. Especially when your work involves:

  • Sharing stories or knowledge

  • Using images, artwork, or voices

  • Developing cultural programs or resources

  • Consulting Traditional Custodians

  • Entering community lands or sacred sites

  • Seeking cultural expertise, ceremonial knowledge, or historical truth

What Consent Is Not

  • “They didn’t say no” is not yes.

  • A verbal “yep” without context or relationship is not informed.

  • Signing a form without culturally clear language is not free.

  • Consent obtained from only one individual may not apply to the wider community.

Visual Representation, Language & Attribution Protocols

The purpose of this section is to guide employers and content creators on how to respectfully use images, names, stories, and language relating to Aboriginal and Torres Strait Islander peoples, including protocols for attribution, representation, and posthumous content.

Visual Representation: Images, Names & Voice

Images and stories carry cultural and spiritual meaning. When sharing Aboriginal and Torres Strait Islander content, visual representation is never neutral — it reflects your respect, your process, and your relationship with community.

Do not:

  • Use stock photos of Indigenous people with no connection to your project

  • Display names or images of deceased persons without cultural clearance

  • Feature cultural ceremonies, sacred sites, or traditional clothing without proper permission

  • Caption images without community-approved language or context

Do:

  • Get written or verbal consent, even for group or crowd shots

  • Use a cultural warning where images or names of deceased persons may appear

  • Credit images, artwork, and oral content properly

  • Ask community members how they’d like to be described (Nation, language group, family, role)

“Aboriginal and Torres Strait Islander people should be given proper credit or appropriate acknowledgement for their achievements, contributions and roles in the development of stories and/or use of cultural material.”

— Oxfam Australia Protocols

Cultural Warning Template (Use before media, publications or exhibitions)

Cultural Warning:

Aboriginal and Torres Strait Islander peoples are advised that this website may contain names, images, voices, or stories of people who have since passed away. All cultural content is published with permission and in line with community protocols.

Attribution Protocol

Aboriginal and Torres Strait Islander stories are not public domain. When sharing oral stories, art, or commentary:

Always:

  • Attribute the creator or community (and ask how they want to be named)

  • Note the context of where and how the story or content was shared

  • Recognise collective ownership (not just individuals)

Attribution Example:

Story shared by Aunty Karen Doolan, Butchulla Elder, as part of the CNIC Truth-Telling Project, 2024. Used with permission. Not for reproduction outside this site.

Language Protocols for Cultural Respect

Language is not just about being politically correct — it’s about cultural safety, identity, and truth-telling. Aboriginal and Torres Strait Islander peoples have survived centuries of harmful terminology, stereotypes, and colonial descriptions that still appear in public, media, and workplaces today.

This section provides clear guidance for respectful, up-to-date, and culturally appropriate language — and explains why it matters.

Why Language Protocols Matter

  • They show respect for sovereignty, diversity and self-identification

  • They reflect an organisation’s cultural competency and Reconciliation maturity

  • They help unlearn colonial narratives and promote truth

  • They prevent harm and reduce unconscious bias

  • They align with RAP, cultural capability and DEIB frameworks

Preferred Terms & Why

  • Aboriginal and Torres Strait Islander Peoples
    Most accurate term to reflect the two First Nations peoples of Australia — capitalised and plural

  • First Nations peoples
    Sovereignty-focused and inclusive of all Nations across the continent

  • Traditional Custodians / Owners
    Emphasises ongoing connection to Country and cultural authority

  • Mob
    A term of cultural belonging — appropriate if you are part of community or if mob use it for themselves

  • Nation or Language Group Name (e.g. Yuggera, Gubbi Gubbi)
    Culturally specific and locally respectful

  • Elder
    A title of deep cultural respect, not based on age — use only when appropriate and with permission

  • Community
    Acknowledges the collective and relational ways Aboriginal and Torres Strait Islander people live and identify

Terms to Avoid & Why

  • Aborigines / The Aboriginals
    Outdated, colonial, and seen as dehumanising by many

  • Half-caste / Full-blood / Mixed
    Racist and rooted in assimilationist, eugenic policies

  • Them / Those people
    Othering, disrespectful, and reinforces exclusion

  • Tribe / Clans (in general use)
    These are not interchangeable with “Nation” — check with local community first

  • Indigenous (used alone)
    Too broad and homogenising — only use if no Nation name is available, and pair it with “peoples”

  • “Urban” vs “Traditional” Aboriginal people
    Suggests some people are more “authentic” than others — inaccurate and offensive

  • Real Aboriginal / “Not really Aboriginal”
    Undermines self-identification and cultural diversity — never appropriate

Additional Language Tips

  • Avoid passive language when talking about colonisation (e.g. say “dispossessed” or “stolen” rather than “lost their land”)

  • Use person-first language, e.g. “Aboriginal child” not “Aboriginals”

  • Ask how someone prefers to be identified, and respect it

  • Be open to correction — learning the right language is part of cultural safety

Step-by-Step Guide: Building Cultural Protocols

Start With Listening

  • Begin by meeting with local Traditional Custodians, Land Councils, Aboriginal Community Controlled Organisations (ACCOs), and Elders

  • Learn about local Country, language, and cultural practices

  • Ask how they want to be engaged — and when not to engage

Audit What Exists

  • Look at your internal documents, policies, forms, contracts, and visual branding

  • Check for: harmful language, generic terminology, cultural blind spots, or missed obligations

  • Review your recruitment practices, procurement processes, event planning, and complaints systems

Co-Design Protocols With Mob

  • Invite Aboriginal and Torres Strait Islander staff, community partners, and cultural leaders to help develop your protocols

  • Compensate participants for their time and cultural knowledge

  • Work toward protocols that cover areas like:

    • Language and naming

    • Cultural leave and Sorry Business

    • Visual design and signage

    • Community consultation

    • Gender business and cultural knowledge

    • Welcome and Acknowledgement policies

Write, Share, and Educate

  • Turn your draft into a living document with community sign-off

  • Share it with staff through onboarding, training, and performance processes

  • Offer plain-language and visual summaries

  • Add a version to your website and intranet

Update Annually

  • Protocols should evolve — check in with mob regularly

  • Build in feedback loops and allow the document to grow with your relationships

Suggested Components of a Cultural Protocols Document

Protocol Area What to Include
Acknowledgement Protocols When and how Acknowledgements and Welcomes are used, who performs them, and local language examples
Visual Representation Image use policies, cultural warnings, consent forms, and naming of artists or communities
Cultural Leave & Sorry Business Guidelines for flexible leave, confidentiality, and support during mourning or cultural obligations
Language and Terminology Preferred naming conventions, capitalisation, and terminology do’s and don’ts
Consultation & Consent Step-by-step guide to engaging with community and obtaining Free, Prior and Informed Consent (FPIC)
Men’s and Women’s Business How gendered knowledge and ceremony are respected in communication and workplace events

Case Studies and Benchmarking Examples

To show how real organisations are implementing Aboriginal and Torres Strait Islander cultural protocols — not just in theory, but in practice. This section highlights best-practice case studies, identifies common traits of successful organisations, and offers links to publicly available protocol documents that employers can benchmark against.

Why Benchmark?

  •  • To learn from what’s already working

  •  • To avoid common missteps

  •  • To show your team what good practice looks like in the real world

  •  • To strengthen your internal protocols by comparison

Traits of Organisations with Strong Cultural Protocols

Characteristic What It Looks Like
Community Co-Designed Protocols were developed with local Elders, ACCOs or Traditional Custodians
Accessible Written in plain language, includes cultural warnings, available online and on paper
Embedded Protocols appear in HR, procurement, communications and induction materials
Dynamic Protocols are reviewed yearly or as relationships evolve
Compensatory Time, knowledge and cultural labour are paid fairly
Locally Specific Protocols name the Country they’re on and reflect local customs

Case Studies

AIATSIS (Australian Institute of Aboriginal and Torres Strait Islander Studies)

  • Has a publicly available Cultural Protocols for Using First Nations Materials guide

  • Covers language, visual content, deceased persons, community consent, and more

    🔗 View AIATSIS Protocols

City of Melbourne – Cultural Protocols Guide

  • Their Cultural Protocols document includes:

    • Acknowledgement of Traditional Owners

    • Use of Indigenous imagery

    • Flags and representation

  • Includes examples for wording, events, and communication

    🔗 Download Protocols PDF

Reconciliation Australia – RAP Impact Reporting

  • Tracks how organisations with strong protocols outperform in:

    • Indigenous staff retention

    • Community trust

    • Procurement relationships

  • Example: organisations with strong Welcome to Country policies had 33% higher mob retention

    🔗 Read RAP Reports

SBS / NITV – Indigenous Content Protocols

  • Includes visual content guidelines, naming rules, and cultural safety for media production

  • Defines clear procedures for naming deceased persons, proper language use, and attributing voices

    🔗 View NITV Media Protocols

Queensland Health – Cultural Capability Framework

  • Used across healthcare services in QLD

  • Covers sorry business, gender business, interpreters, and staff education

    🔗 View Framework PDF

Key References

  • Oxfam Australia. (2015). Aboriginal and Torres Strait Islander Cultural Protocols

  • Victorian Public Sector Commission. (2021). Aboriginal Protocols and Cultural Capability Toolkit

  • NSW Board of Studies. (2008). Working with Aboriginal Communities: A Guide to Consultation and Protocols

  • United Nations. (2007). Declaration on the Rights of Indigenous Peoples, Article 31

  • Janke, T. (2002). Writing Cultures: Protocols for Producing Indigenous Australian Literature

  • Terri Janke & Co. (1998–2022). Our Culture: Our Future

  • VPSC. (2021). Aboriginal Protocols – https://www.vpsc.vic.gov.au/html-resources/aboriginal-cultural-capability-toolkit/aboriginal-protocols

  • Working with Aboriginal Communities (NSW BoS, 2008)

  • AIATSIS (2022). Guidelines for Welcomes and Acknowledgements

  • Terri Janke & Co. (2006). Listen, Learn, Respect: Indigenous Cultural Protocols and Radio

  • UNDRIP, Article 31 – Cultural and Intellectual Property Rights

  • United Nations. (2007). UNDRIP – Articles 18, 19, 31, 32

  • SNAICC. (2022). Cultural Safety in Child and Family Services

  • AIATSIS. (2022). Using Respectful and Inclusive Language Guidelines

  • SBS/NITV. (2020). Media Naming and Identity Protocols

  • Oxfam Australia. (2015). Cultural Protocols for Representation

  • Terri Janke. (2021). True Tracks: Respecting Indigenous Knowledge and Culture

  • Reconciliation Australia. (2023). Language Use in RAPs and Corporate Reporting

  • Aboriginal Victoria. (2022). Local Protocols Templates and Guides