A Little about Human Rights Australia

Questions and Answers about Aboriginal and Torres Strait Islander Peoples
1.Who are Aboriginal and Torres Strait Islander peoples ?
2.How many Aboriginal and Torres Strait Islander peoples are there ?
3.Where do Aboriginal and Torres Strait Islander peoples live? How old are they ?
4.Are Aboriginal and Torres Strait Islander peoples disadvantaged ?
5.Do Aboriginal and Torres Strait Islander peoples get special treatment from the government ?
6.What are the new arrangements for the administration of Indigenous affairs ?
7.What is the history of government policies on Aboriginal and Torres Strait Islander peoples ?
8.What is the right to self-determination ?
9.What is Aboriginal reconciliation ?
10.What is native title ?
11.Further reading
Question 1. Who are Aboriginal and Torres Strait Islander peoples?
Aboriginal and Torres Strait Islander peoples are the first inhabitants of Australia. Old definitions based on skin colour or percentages of ‘Aboriginal blood’ have been replaced by modern definitions which stress ancestry and identification as the key to Aboriginal identity.

Today, the Federal Government defines an Aboriginal person as someone who:

is of Aboriginal descent;
identifies as an Aboriginal person; and
is accepted as an Aboriginal person by the community in which he or she lives.
Aboriginal people comprise diverse Aboriginal nations, each with their own language and traditions and have historically lived on mainland Australia, Tasmania or on many of the continent’s offshore islands. Torres Strait Islander peoples come from the islands of the Torres Strait, between the tip of Cape York in Queensland and Papua New Guinea. Torres Strait Islanders are of Melanesian origin with their own distinct identity, history and cultural traditions. Many Torres Strait Islanders live on mainland Australia.

The term ‘Indigenous’ is used to refer to both Aboriginal and Torres Strait Islander peoples.

Click here for information on the term ‘Indigenous’
The use of the term ‘Indigenous’ has evolved through international law. It acknowledges a particular relationship of aboriginal people to the territory from which they originate.

The United Nations High Commissioner for Human Rights has explained the basis for recognising this relationship as follows:

‘Indigenous or aboriginal people are so-called because they were living on their lands before settlers came from elsewhere; they are the descendants – according to one definition – of those who inhabited a country or a geographical region at the time when people of different cultures or ethnic origins arrived, the new arrivals later becoming dominant through conquest, occupation, settlement or other means

(I)ndigenous people have retained social, cultural, economic and political characteristics which are clearly distinct from those of the other segments of the national populations.

Throughout human history, whenever dominant neighbouring peoples have expanded their territories or settlers from far away have acquired new lands by force, the cultures and livelihoods – even the existence – of indigenous peoples have been endangered. The threats to indigenous peoples’ cultures and lands, to their status and other legal rights as distinct groups and as citizens, do not always take the same forms as in previous times. Although some groups have been relatively successful, in most parts of the world indigenous peoples are actively seeking recognition of their identities and ways of life.’1

A note on terminology (Original, First Peoples/tribes, Origine are the most politically correct terms used today)
The ‘A’ in ‘Aboriginal’ is capitalised similar to other designations like ‘Australian’, ‘Arabic’ or ‘Nordic’. The word ‘aboriginal with a lowercase ‘a’ refers to an indigenous person from any part of the world. As such, it does not necessarily refer to the Aboriginal people of Australia.

‘Aboriginal people’ is a collective name for the original people of Australia and their descendants, and does not emphasise the diversity of languages, cultural practices and spiritual beliefs. This diversity is acknowledged by adding an ‘s’ to ‘people’ (‘Aboriginal peoples’). ‘Aboriginal people’ can also be used to refer to more than one Aboriginal person.

The ‘I’ in ‘Indigenous’ is capitalised when referring specifically to Australian Aboriginal and Torres Strait Islander peoples. The lower case ‘i’ for ‘indigenous’ is only used when referring to people originating in more than one region or country such as the Pacific region, Asiatic region, Canada or New Zealand. 2

Aboriginal Australians have the longest continuous living culture in the world.

Question 2. How many Aboriginal and Torres Strait Islander peoples are there?
410,003 people identified themselves as ‘Indigenous’ in the 2001 Census. 3

366,429 of these were Aboriginal.
26,046 were Torres Strait Islanders.
17,528 identified themselves as both Aboriginal and Torres Strait Islander.
In June 2001, 2.2% of the total population of Australia identified themselves as Indigenous. The number of people identifying themselves as Indigenous has increased by 16% since the 1996 Census. 4

Question 3. Where do Aboriginal and Torres Strait Islander peoples live? How old are they?
Place of residence
Table 3.1: State or territory of residence of Indigenous Australians, 2001
State/territory Indigenous population % of national total
Indigenous population* Total
population Indigenous people as
% of state/territory population
New South Wales 119,865 29.2% 6,371,745 1.9%
Queensland 112,772 27.5% 3,655,139 3.1%
Western Australia 58,496 14.3% 1,851,252 3.2%
Northern Territory 50,785 12.4% 210,664 24%
Victoria 25,078 6.1% 4,644,950 0.5%
South Australia 23,425 5.7% 1,467,261 1.6%
Tasmania 15,773 3.8% 456,652 3.5%
ACT 3,576 0.9% 311,947 1.1%
Other territories 233 0.1% 2,740 8.5%
Australia 410,003 100% 18,972,350 2.2%

Source: Australian Bureau of Statistics, 2001 Census: Basic Community Profile and Snapshot, Australia and all States and Territories, Canberra, 2002.

* Excluding overseas visitors.

Torres Strait Islander peoples
Over half (58%) of all Torres Strait Islander peoples live in Queensland. The rest of the population live in other States, with 18% in New South Wales and 6% in Victoria. Cairns had the highest Torres Strait Islander population in Queensland (1,814 people), followed by Townsville (1,379). Within the Torres Shire, the largest Indigenous populations were recorded on Thursday Island (1558 people). Bamaga (655) and Badu Island (518) also have relatively large Torres Strait Islander populations. A majority of the people in the Torres Shire settlements are Torres Strait Islanders (74%).5

As a whole, the Indigenous population is much younger than the non-Indigenous population. For example, nearly 60% of the Indigenous population in Australia are aged under 25 compared with around 34% of the non-Indigenous population. 6

Figure 3.1: Proportion of Indigenous and non-Indigenous population in specific age groups, 2001

Source: Australian Bureau of Statistics, 2001 Census: Indigenous Profile: Australia (Catalogue No. 2002.0) Canberra, 2002;

Question 4. Are Aboriginal and Torres Strait Islander peoples disadvantaged?
There are clear disparities between Indigenous and non-Indigenous Australians across all indicators of quality of life. Indigenous Australians generally experience lower standards of health, education, employment and housing, and are over-represented in the criminal justice system compared to non-Indigenous people.

This disadvantage was highlighted in the Report of the Royal Commission into Aboriginal Deaths in Custody in 1991. In the Report, Commissioner Elliot Johnston QC stated that “the consequence of the history of Aboriginal people (since European settlement) is the partial destruction of Aboriginal culture and a large part of the Aboriginal population and also disadvantage and inequality of Aboriginal people in all the areas of social life where comparison is possible between Aboriginal and non-Aboriginal people”. 7

Life expectancy 2001:8
Indigenous males – 56 years
all Australian males – 77 years
Indigenous females – 63 years
all Australian females – 82 years
Death rate 2001:
The death rate among the Indigenous population was more than twice the death rate for the total Australian population. 9 The death rate for Indigenous people aged 35-54 in the Northern Territory, Queensland, South Australia and Western Australia, was five times that of the total Australian population. 10
Infant mortality 2001:
The infant mortality rate for Indigenous Australians (11 deaths per 1,000 live births) was twice the infant mortality rate for all Australians (5.0).11
Causes of death 2001:
While heart disease and cancer remain the leading causes of death for both Indigenous and non-Indigenous Australians, Indigenous people are more likely than other Australians to die from accidents, assault and self-harm (17% of Indigenous deaths compared to 6% of total deaths), and are more likely to die from diseases of the respiratory system and endocrine, nutritional and metabolic systems, such as diabetes. 12
Hospitalisation 2001:
13 Indigenous people were almost twice as likely to be hospitalised for most diseases and conditions as non-Indigenous people. Hospital admissions were most common amongst Indigenous children aged under 5 years and Indigenous adults aged 25 to 34 and 45 to 54 years (23% for each age group).
General health 2001:
Indigenous people were nearly twice as likely to report their health as ‘fair or poor’ (34%) compared to non-Indigenous people (18%). Based on self-reported height and weight, Indigenous people aged 15 years and over were more likely to be overweight or obese (61%) compared with non-Indigenous people (48%). Indigenous people were more likely to report asthma as a long-term health condition (17%) than the non-Indigenous population (12%). Indigenous people were more than three times more likely to report some form of diabetes than non-Indigenous Australians.14

Educational achievement 2001:
The proportion of Indigenous people over 15 years who had completed Year 12 was 25% in major cities and 8% in remote areas compared with 46% and 35% respectively for non-Indigenous people. 15
School retention 2002:
38% of Indigenous students continued to Year 12 compared with 76% of non-Indigenous students.16
Higher education 2001:
5% of Indigenous people aged between 18 and 24 were attending university compared with 23% of non-Indigenous people.17 The number of Indigenous people aged 15-19 who were attending an educational institution in 2001 was around 19500 compared with around 900000 non-Indigenous people of the same age.18
Employment and income
Labour force participation 2001:
52% of Indigenous people aged 15 and over were in the labour force compared with 63% of the total population in the same age group.19
Unemployment 2001:
The unemployment rate was 20% for Indigenous adults compared with 7.2% for non-Indigenous adults. This rate has improved since 1994 (when Indigenous unemployment was 27.8%) but has deteriorated since 2000 when Indigenous unemployment was 17.6%.20
Impact of CDEP 1996:
The Community Development Employment Projects (CDEP) is the Indigenous work-for-the-dole scheme. CDEP is not available to all Indigenous peoples. Indigenous unemployment rates rise significantly if participants in CDEP are counted as unemployed. In 2001, 7% of Indigenous people aged 15 years and over who reported their labour force status said they participated in CDEP.21
Income 2001:
The average weekly household income for Indigenous people ($364) was only 62% of that for non-Indigenous people ($585).22
Home ownership 2001:
32% of Indigenous people own or are buying their own homes compared with 71% of non-Indigenous Australians.23
Temporary dwellings 1999:
An estimated 13% of Indigenous people living in remote communities live in temporary dwellings, including tin sheds, caravans and ‘humpies’. 24
Overcrowding 2001:
15% of Indigenous households were overcrowded by accepted Australian standards, compared with 4% of other Australian households.25
Sewerage service 2001:
A survey of 1,216 Indigenous communities with a population of 50 or more found that 48% had reported sewerage system overflows or leakages in the 12 months prior to the survey.26
Criminal justice system
Adult imprisonment 2002:
Nationally, the imprisonment rate for Indigenous adults at June 2002 was approximately 15 times that for non-Indigenous adults. Western Australia recorded the highest imprisonment rate for Indigenous people (2,400 Indigenous persons per 100,000 Indigenous people) followed by New South Wales at approximately 2,100 per 100,000. The proportion of male prisoners who were Indigenous rose from 14% in 1992 to 20% in 2002.27

Juvenile detention 2001:
Indigenous youth aged 10 to 17 years were 19.9 times more likely than non-Indigenous juveniles to be detained in a juvenile justice centre 28

Deaths in custody 2002:
Although Indigenous people are now less likely to die in police custody compared to 20 years ago, they are more likely to die in prison custody. From 1980-1989, 67 Indigenous people died in police custody and 39 in prison custody. From 1990-1999, 21 Indigenous people died in police custody and 93 in prison custody.29
During 2002, 69 people died in all forms of custody in Australia. Of the 69 deaths, 14 were Indigenous people. During the period 1990 to 2002, the majority of deaths (65%) occurred in prison custody, while 34% of the deaths occurred in police custody. 18% of all deaths in prison custody during this period were Indigenous. 30

Women’s disadvantage
Women’s imprisonment 2002:
In 1992, 18% of all female prisoners were Indigenous. By 2002, this figure had risen to 25%. 31
Domestic violence:
Accurate statistics about the incidence of violence against women in Indigenous communities are scarce. However, research suggests that Indigenous women and children are more than 45 times more likely to be victims of domestic violence and more than 8 times more likely to be victims of homicide.32

Question 5. Do Aboriginal and Torres Strait Islander peoples get special treatment from the government?
Generally, Indigenous people receive the same level of public benefits as non-Indigenous people. Individuals do not get extra funding because they are Indigenous. However, specific government programs, not additional income, have been introduced for Aboriginal and Torres Strait Islander peoples because they are the most economically and socially disadvantaged group in Australia. Special programs are necessary to help overcome disadvantage. Examples of programs specifically designed to meet Indigenous needs include:

Community Development Employment Projects Scheme (CDEP) – Indigenous work-for-the-dole.
Aboriginal Medical Services and Aboriginal Legal Services – provide cost-free medical and legal services.
The Indigenous Employment Programme – provides flexible financial assistance to help create employment and training opportunities for Indigenous people in the private sector.
The Indigenous Education Strategic Initiatives Programme (IESIP) – provides supplementary funding to pre-schools, schools and vocational education and training providers to help improve educational outcomes for Indigenous students.
These programs supplement those available to the mainstream population. They are necessary because Indigenous people do not generally use mainstream services at the same rate as non-Indigenous people and because the level of Indigenous disadvantage is much more severe. Medical and legal services for low income and migrant communities are also available in Australia.

Click here for details of spending on Indigenous education, health and housing.
Public expenditure on education for Indigenous people is 18% higher per capita than for non-Indigenous people aged 3-24 years. The higher expenditure is a result of various factors including location (delivering education in rural and remote locations is more expensive) and lower than average income for Indigenous people which leads to a greater average need for assistance to students.33

Public and private expenditure on health services for Indigenous Australians rose by at least 15% per person between 1995-96 and 1998-99. This compares with 10% per person increase in non-Indigenous health spending over the same period. However, given the comparatively poor health indicators for Indigenous people, public expenditure on health services for Indigenous people was similar to that for non-Indigenous people in low income groups. The difference in health expenditure on Indigenous and non-Indigenous people reflects differences in income level, health status and cost of delivering health services to remote communities. While Indigenous people are more likely to use state-funded health services (hospitals and community health services), Indigenous people are low users of the major Commonwealth-funded health programs such as Medicare and the Pharmaceutical Benefits Scheme. 34 In 2002, the Commonwealth Government stated it would commit around $302.7 million on Indigenous health and ageing programs during 2002-03.35

There have been a number of estimates of the amount of extra spending needed to provide the same standard of health services to Indigenous Australians as are currently provided to non-Indigenous Australians, taking into account that Indigenous Australians have greater health needs:

In 2003, John Deeble, the architect of the Medicare system, calculated $250 million per annum extra should be spent, based on the shortfall in Medicare spending on Indigenous Australians when compared to non-Indigenous Australians. 36
Access Economics estimated $400 million per annum extra should be spent in a report published in May 2004 37. The difference in John Deeble’s and Access Economics’ figure is because the latter is based on a greater estimate of Indigenous health needs. 38
Another 2004 report by Econtech estimated the cost of extending universal primary health care to Indigenous communities would cost between $409 million and $570 million depending on the quality of service offered 39.
In 2002-03, the Government said it would spend approximately $350 million on Indigenous-specific housing and related infrastructure programs. In addition to Indigenous-specific housing programs, an estimated 22% of Indigenous households are tenants in mainstream public housing.40

Click here for further information aimed at addressing popular myths and misconceptions about government spending in relation to Indigenous Australians http://www.atsic.gov.au/news_room/As_a_Matter_of_Fact/index.asp

Question 6. What are the new arrangements for the administration of Indigenous affairs introduced by the Federal Government in 2004?
In April 2004, the Federal Government announced the introduction of new arrangements for administering Indigenous affairs from 1 July 2004.41 Under these arrangements, the Aboriginal and Torres Strait Islander Services (ATSIS) and the Aboriginal and Torres Strait Islander Commission (ATSIC) were abolished (effective from 30 June 2004 and 30 June 2005 respectively) and responsibility for Indigenous specific programs transferred to mainstream government departments and agencies.

The Federal Government established the following bodies to administer Indigenous Affairs:

The Ministerial Taskforce on Indigenous Affairs – comprised of government ministers who set the direction for the Federal Government’s approach to Indigenous affairs;
The Secretaries Group on Indigenous Affairs – comprised of heads of federal government departments and reports to the Ministerial Taskforce;
The National Indigenous Council – a Government appointed Board of Indigenous people to advise Government. It is not intended to be representative or to perform the role previously held by ATSIC;
The Office of Indigenous Policy Coordination – located in the Department of Immigration, Multiculturalism and Indigenous Affairs, it coordinates federal government activity on Indigenous affairs; and
Indigenous Coordination Centres – 27 regionally-based offices which engage with Indigenous communities at the local level to coordinate government service delivery to communities.
The new approach is based on a process of negotiating agreements with Indigenous families and communities at the local level (‘Shared Responsibility Agreements’) and setting priorities at the regional level (‘Regional Participation Agreements’). Central to this negotiation process is the concept of mutual obligation or reciprocity for service delivery. 42 The Government has stated that the new approach also involves:

the creation of a single budget submission across government for Indigenous affairs;
supporting regional Indigenous representative structures;
a focus on implementing the commitments made by the Council of Australian Governments to address Indigenous disadvantage; and
improving accountability for mainstream programs and services.
What were ATSIC and ATSIS?
ATSIC stands for Aboriginal and Torres Strait Islander Commission. It was made up of a national Board and Regional Councils whose membership was elected by Indigenous people every three years. ATSIC was established in 1990 and was the main organisation responsible for:

Developing programs for Indigenous people supplementary to mainstream programs and services.
Monitoring how government agencies provide services to Indigenous people.
Advising national, regional and local governments on Indigenous issues.
In May 2004, the Government introduced legislation into Parliament to abolish ATSIC.43 The Prime Minister stated that the Government believed ‘very strongly that the experiment in separate representation, elected representation, for Indigenous people has been a failure’44.

ATSIC’s National Board of Commissioners ceased to exist from midnight 23 March 2005. 45 However, ATSIC Regional Councils continued to function until 30 June 2005.

Until 2003, ATSIC was also responsible for administering Aboriginal and Torres Strait Islander programs and making individual funding decisions. From 1 July 2003, these functions were transferred to a new Executive Agency, Aboriginal and Torres Strait Islander Services (ATSIS). ATSIS was required to administer these programs in accordance with the policy directions provided by ATSIC. Under the new arrangements, ATSIS was abolished on 30 June 2004 and its responsibilities transferred to mainstream government departments and agencies.
Human Rights and Equal Opportunity Commission Aboriginal and Torres Strait Islander Social Justice Commissioner 2004Social Justice Report http://www.humanrights.gov.au/social_justice/sjreport04/ Click here for information on the new Government arrangements for delivering services to Indigenous Australians http://www.oipc.gov.au/publications/default.asp

Question 7. What is the history of government policies on Aboriginal and Torres Strait Islander peoples?
Terra nullius
From 1788, Australia was treated as a colony of settlement, not of conquest. Aboriginal land was taken over by British colonists on the premise that the land belonged to no-one (‘terra nullius’). Australia’s colonisation resulted in a drastic decline in the Aboriginal population. Estimates of how many Indigenous people lived in Australia at the time of European settlement vary from 300,000 to 1 million. Estimates of the number of Indigenous people who died in frontier conflict also vary widely.46 While the exact number of Indigenous deaths is unknown, many Indigenous men, women and children died of introduced diseases to which they had no resistance such as smallpox, influenza and measles. Many also died in random killings, punitive expeditions and organised massacres.

It is estimated that there were 250 Indigenous languages at the time of European settlement.47 It is estimated that today, approximately 20 languages remain strong.48

In 1992, the premise of Australia’s colonisation, terra nullius, was dismissed by the High Court of Australia in the Mabo decision49. In Mabo, the High Court acknowledged the occupation of Australia by Aboriginal and Torres Strait Islander peoples prior to European settlement.

Protection policies
Indigenous survivors of frontier conflicts were moved onto reserves or missions. From the end of the nineteenth century, various State and Territory laws were put in place to control relations between Aboriginal people and other Australians. Under these laws, protectors, protection boards and native affairs departments segregated and controlled a large part of the Aboriginal population. It has been estimated that the Aboriginal population during the 1920s had fallen to only about 60,000 from perhaps 300,000 or even one million people in 1788.50

Assimilation policies
In 1937, the Commonwealth Government held a national conference on Aboriginal affairs which agreed that Aboriginal people ‘not of full blood’ should be absorbed or ‘assimilated’ into the wider population. The aim of assimilation was to make the ‘Aboriginal problem’ gradually disappear so that Aboriginal people would lose their identity in the wider community.

Protection and assimilation policies which impacted harshly on Indigenous people included separate education for Aboriginal children, town curfews, alcohol bans, no social security, lower wages, State guardianship of all Aboriginal children and laws that segregated Indigenous people into separate living areas, mainly on special reserves outside towns or in remote areas.

Another major feature of the assimilation policy was stepping up the forcible removal of Indigenous children from their families and their placement in white institutions or foster homes.

‘Stolen children’ or ‘stolen generations’
The history of the ‘Stolen children’ varies depending on time and place. Table 7.1 shows where and when Indigenous children could lawfully be taken away without their parents’ consent and without a court order. Non-Indigenous children could also be removed without their parents’ consent, but only by a court finding that the child was uncontrollable, neglected or abused.

Table 7.1: State and Territory laws authorising forcible removal of Indigenous children
Where When Why
NSW and ACT 1915 – 1940 If the Protection Board believed it was in the interest of the moral or physical welfare of the child.
Northern Territory 1911 – 1964 Being ‘aboriginal or half-caste’ if the Chief Protector believed it was necessary or desirable.
Queensland 1897 – 1965 For ‘aboriginal’ children, and ‘half-cast’ children living with Aboriginal parent(s), if the Minister ordered it. These laws did not apply to Torres Strait Islanders.
South Australia 1923 – 1962 Legitimate children (that is, children whose parents were lawfully married) could only be removed if they were over 14 or had an education certificate. Illegitimate children could be removed at any time if the Chief Protector and State Children’s Council believed they were neglected.
Victoria 1871 – 1957 If the Governor of the State was satisfied the child was neglected or left unprotected. From 1899, for the better care, custody and education of the child.
Western Australia 1909 – 1954 Police, protectors and justices of the peace could remove any ‘half-caste’ child to a mission. Extended to all ‘natives’ under 21 in 1936.

Source: Appendices 1-7, Bringing them home, Report of the National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from Their Families, HREOC, 1997.

Where were the children placed?
Indigenous children were forcibly removed from their families and communities to the care of non-Indigenous people with the aim of assimilating them into non-Aboriginal society. In Queensland, this often meant separating the children into dormitories on reserves. In New South Wales and Western Australia, many children were trained in Aboriginal-only institutions to become domestic servants or farm labourers. Other children were transferred to orphanages and children’s homes where Aboriginal and non-Aboriginal children were brought up together. In other cases, and especially after the 1940s, Aboriginal children were fostered or adopted into non-Aboriginal families.

How many children were removed?
In its 1997 report Bringing them home, the Human Rights and Equal Opportunity Commission estimated that between one-third and one-tenth of all Aboriginal children growing up during the years in which forcible removal laws operated were removed. The full scale of removals is still not known because many records have been lost.

What were the consequences of the removals?
Many members of the Stolen Generation reported during the Bringing them home Inquiry that they were forbidden to speak their Aboriginal language, they were told their parents did not want them, they experienced neglect as well as physical, emotional and sexual abuse, they received little or no education, and were refused contact with their families.

The effects of the separation from their parents and communities, being institutionalised and being abused, have been reported to impact on self-esteem, cultural identity, social skills and survival skills, developing relationships and parenting. Many members of the Stolen Generations still have not been reunited with their families. The legacy of forcible removal remains in the lives of Indigenous individuals and communities today.

Bringing them home Report http://www.humanrights.gov.au/bth/index.htm
In May 1967, a Constitutional referendum to include Indigenous people in the national census and to enable the Commonwealth Government to make laws on Aboriginal affairs passed with a ‘Yes’ vote of almost 91%.

Before 1967, Aboriginal Affairs was a state responsibility and the Commonwealth Government was only in charge of Aboriginal people in the Northern Territory. After 1967, the Commonwealth Government shared power over Aboriginal Affairs with the States.

To read more about the 1967 referendum click here: http://www.aph.gov.au/library/pubs/bp/1996-97/97bp11.htm
Equal pay
Having repeatedly rejected Aboriginal claims to equal pay for equal work during the 1930s and 1940s, the Commonwealth Conciliation and Arbitration Commission finally granted Aboriginal stockmen award wages in 1966.51 This determination had a flow-on effect to other employed Aboriginal people nationally.

Self-determination policy
The federal Labor Government led by Gough Whitlam adopted the policy of ‘self-determination’ for Indigenous communities in 1972. This policy was described as ‘Aboriginal communities deciding the pace and nature of their future development as significant components within a diverse Australia’. It recognised that Aboriginal people had a right to be involved in decision making about their own lives.

Self-management policy
The federal Coalition Government led by Malcolm Fraser, which came to power in late 1975, adopted the policy of ‘self-management’ which focused on Indigenous communities managing the government projects and funding locally, but with little say in what projects would be created. The Hawke and Keating Labor Governments from 1983-1996 used both self-determination and self-management as key principles in their Indigenous affairs policies. The Coalition Government led by John Howard from 1996 has reverted to a policy of self-management.

Land rights
In 1976, the Federal Government passed land rights law for Aboriginal peoples in the Northern Territory. Most other states also have some form of Land Rights legislation in place although the degree of control given to Indigenous peoples over the land in question differs significantly from state to state.

Native title
In the Mabo case of 1992, the High Court of Australia rejected the long-standing doctrine of terra nullius. It found that Aboriginal and Torres Strait Islander peoples who have maintained a continuing connection with their land, according to their traditions and customs, may have their rights to land under traditional law recognised in Australian law. This is native title.

Click here for more information on the history of contact between Aboriginal people and governments in Australia http://www.dreamtime.net.au/indigenous/timeline3.cfm


Question 8. What is the right to self-determination?
Self-determination is the right of all peoples to ‘freely determine their political status and freely pursue their economic, social and cultural development’ (Article 1 of the International Covenant on Civil and Political Rights). 52 Self-determination is a collective right (belonging to a ‘peoples’) rather than an individual right. The claim by Indigenous peoples to the right of self-determination raises two questions: (1) Do Indigenous groups constitute a ‘peoples’? (2) Does self-determination give indigenous peoples the right to secession (that is, to break away from an existing nation)?

The application of self-determination to indigenous people is the subject of ongoing negotiations in the United Nations. Many countries now accept that self-determination applies to Indigenous people, although they do not accept that self-determination would authorise secession, and are unwilling to formally recognise indigenous self-determination unless it is accompanied by a guarantee against secession. Indigenous peoples have responded to this concern in international negotiations by noting that international law provides protection against secession.

Most Indigenous people in Australia want self-determination within the existing nation. This would require recognition by the Government of their distinct cultures and forms of social organisation, governance and decision-making. It would mean transferring responsibility and power for decision-making to Indigenous communities so they can make decisions in relation to issues that affect them.

Question 9. What is reconciliation?
Reconciliation aims to promote understanding of the history of contact between Indigenous and non-Indigenous people and develop better relations for the future.53

The formal reconciliation process began in 1991 with the establishment of the Council for Aboriginal Reconciliation for a ten year period. The Council was established by legislation with 25 Indigenous and non-Indigenous members appointed by the Government. The Council was required to promote reconciliation between Aboriginal and Torres Strait Islander peoples and the wider Australian community. At the end of its ten-year period, the Council was also required to make recommendations to the Government on actions for achieving reconciliation.

The Council developed a declaration towards reconciliation, a Roadmap for Reconciliation which contains four national strategies and a final report, titled Reconciliation: Australia’s Challenge, which sets out a comprehensive program of activities to address the ‘unfinished business’ of reconciliation. The Council’s proposals relate to four areas: achieving economic independence, overcoming Indigenous disadvantage, recognising Indigenous rights and sustaining the reconciliation process.

Reconciliation Australia was established by the Council in December 2000 to carry forward the reconciliation movement.

Click here for more information on the Council for Aboriginal Reconciliation:

(Please see endnote for more up to date Original Perspectives)

Question 10. What is native title? (Please see endnote for more up to date Original Perspectives).
‘Native title’ is the name given by Australian law to Indigenous peoples’ traditional rights to their lands and waters. Those rights can range from a relationship similar to full ownership of the land through to the right to go onto the land for ceremonies or to hunt, fish or gather foods and bush medicines. To have their native title rights recognised, the Indigenous group has to prove they still have a connection with their country according to their traditional laws.

Australian law gives all other land titles priority over native title. In many cases the creation of an interest in land under western law has the effect of extinguishing any native title rights that might have existed. However, in some cases Indigenous and non-Indigenous interests in land can co-exist – for example, Indigenous people might be able to visit their country freely even though it is on a cattle station. Even in these cases, wherever there is a conflict between the two sets of interests, the non-Indigenous interest will prevail.

Native title cannot be recognised on land which is fully owned by someone else. It can only be recognised in areas like:

Vacant land owned by the government (this is called ‘Crown land’).
Some national parks and forests.
Some pastoral leases (where the pastoralist rents a cattle or sheep station from the government without owning the land).
Aboriginal reserves.
Beaches, seas, lakes and rivers that are not privately owned.
How many native title applications have been successful?
As at 15 April 2005, the total number of native title determinations (decisions made on a claim) in Australia numbered 59. Of these, 39 were determinations that native title exists. 54

Click here for more information about native title decisions.
Table 10.1: Native title decisions by outcome and state/territory to 15 April 2005
State/territory Native title exists in some or all of the area Native title does not exist Total decisions
NSW 1 14 15
NT 6 0 6
Queensland 23 2 25
South Australia 0 1 1
Victoria 0 1 1
WA 9 2 11
Total 39 20 59

Source: National Native Title Tribunal, ‘Native title determinations by State or Territory’ (website accessed 26 April 2005)

Click here to see a map of native title applications and determination areas as at 31 March 2005: http://www.nntt.gov.au/publications/data/files/National_FC_NTDA_Schedule.pdf Click here to see a map of native title determinations as at 31 March 2005: http://www.nntt.gov.au/publications/data/files/Determinations_A4.pdf

Is native title the same as land rights?
Native title is not the same as land rights. Land rights are granted through legislation whereas native title is the recognition of rights based on the traditional laws and customs that existed before white occupation. Unlike land rights, native title rights are not granted by government so cannot be withheld or withdrawn by Parliament or the Crown, although they can be extinguished by an Act of government.

A land rights grant may cover traditional land, an Aboriginal reserve, an Aboriginal mission or cemetery, Crown land or a national park. Native title only covers land on which a traditional relationship continues to exist.
Table 10.2: Australian land rights laws
State/territory Act/s and year Major effects
South Australia Aboriginal Land Trust Act 1966 Established the Aboriginal Lands Trust of South Australia made up of Aboriginal members and provided for the transfer of former Aboriginal reserves to the control and management of Aboriginal communities.
Pitjantjatjara Land Rights Act 1981 Returned over 103,000 square kilometres in remote north-west South Australia to the traditional owners.
Maralinga Tjarutja Land Rights Act 1984 Returned 81,000 square kilometres of former reserve land in central western South Australia to the traditional owners. 120 square kilometres contaminated by British atomic testing in the 1950s were excluded from the original land grant. These blocks were finally returned once they were made safe in March 2000.
Victoria Six Aboriginal Lands Acts, five passed by the Victorian Parliament and one by the Federal Parliament. The first was the Aboriginal Lands Act 1970 Each Act transferred ownership of small areas of reserve or mission lands to trusts or Aboriginal organisations. No claims process established. These small areas make up a very low proportion of the area of Victoria.
Northern Territory Aboriginal Land Rights (Northern Territory) Act 1976 (a federal law) Former Aboriginal reserves (about 20% of the land in the NT) were returned to Aboriginal land trusts for the benefit of the traditional owners. Some national parks, including Uluru and Kakadu, were also returned on condition that the owners would share their management with the National Parks and Wildlife Service. A claim process was set up which allowed traditional owners to lodge claims to other Crown land until 1997. Claims are heard by Aboriginal Land Commissioners who make recommendations to the Federal Government. Four Aboriginal Land Councils assist with claims and with land management. The Act also established a regime for development, exploration and mining on Aboriginal land, and the payment of ‘mining royalty equivalents’ by government to traditional owners.
Pastoral Land Act 1992 Indigenous people with a historic residential connection to land forming part of a pastoral lease, and who ‘can demonstrate a present need for a community living area’ may apply to a Tribunal for a recommendation (which the Minister has the discretion to act upon) that the government excise the land from the lease and transfer it to an incorporated Aboriginal association. The estate transferred is a fee simple estate, but the pastoral lessee may apply to have it reincorporated into the lease if it is not occupied by the Aboriginal claimants for a period exceeding five years.
New South Wales Aboriginal Land Rights Act 1983 Transferred Aboriginal reserves to Local Aboriginal Land Councils, and enabled them to make claims for unoccupied Crown land not needed for a public purpose. It is not necessary for claimants to prove a traditional relationship with the land; a historical relationship may be sufficient. By 7 August 2001, 6,598 claims had been made but only 1,957 had been granted, totalling 75,952 hectares – less than 1% of the State. The Act also established a fund for land purchases, 13 Regional Land Councils and the NSW Aboriginal Land Council.
National Parks and Wildlife (Aboriginal Ownership) Amendment Act 1996 Allows Indigenous communities to claim land in national parks. The total area of National Park affected by the legislation is 113,000 hectares.
Jervis Bay, a Commonwealth defence territory Aboriginal Land Grant (Jervis Bay Territory) Act 1986 Provides for grants of land in the Jervis Bay Territory. The Jervis Bay National Park was transferred to the Wreck Bay Aboriginal Community Council in 1995, with the community leasing the Park back to the Director of National Parks and Wildlife. The transfer of land in the Territory has resulted in about 93% of the Territory’s 7,400 hectares being Aboriginal-owned.
Queensland Land Act 1962 In 1982, an option was given to communities living on Aboriginal and Torres Strait Islander Reserves to take trusteeship of the land under a Deed of Grant In Trust (DOGIT) under this Act. The trustee is usually a community council but can be a group of individuals. Some 31 DOGIT Council communities were established throughout Queensland.
Aboriginal Land Act 1991; Torres Strait Islander Land Act 1991 Transferred ownership of existing reserves and DOGIT land already run by Aboriginal or Torres Strait Islander councils to their communities. Claims could also be made for specified Crown land and claims would be decided by a Land Tribunal. Indigenous people in Queensland may claim land on the grounds of traditional affiliation or historical association or economic / cultural viability. At 2001, 80 parcels of land had been transferred to Indigenous communities, comprising a total area of about 540,000 hectares.
Tasmania Aboriginal Land Act 1995 Established an elected Aboriginal Land Council and transferred ownership of 12 areas of particular significance to Tasmanian Aboriginal people to the Council’s ownership. The amount of land concerned is 0.06% of the state.
Western Australia No land rights legislation. Under the Aboriginal Affairs Planning Authority Act 1972, Aboriginal reserves were vested in the Western Australian Aboriginal Land Trust (WAALT). The WAALT has leased these lands to communities for 99 years. The Bonner Report of the WAALT in 1996 recommended that title to WAALT lands be transferred to Aboriginal corporations in trust for Aboriginal people by 2002. The area of land under review made up 12% of Western Australia. The Bonner Report is in the process of being implemented.

Source: Pollack, D.P. (2001), ‘Indigenous land in Australia: a quantitative assessment of Indigenous land holdings in 2000’, CAEPR Discussion Paper No. 221, Centre for Aboriginal Economic Policy Research, Australian National University, Canberra; and pages 136-142, Native Title Report 2003, Aboriginal and Torres Strait Islander Social Justice Commissioner, HREOC,2004.

Land for Aboriginal communities or enterprises may also be purchased with money from the Aboriginal and Torres Strait Islander Land Account (formerly Land Fund) created in 1995. The Land Account was the second part of the Federal Government’s response to the High Court’s Mabo decision (the first part of the response being the introduction of native title legislation), in recognition of the fact that the majority of Indigenous people had been dispossessed and would be unable to regain ownership and control of their land through the native title processes. The Land Account was established to help address this issue by providing cultural, social, environmental and economic benefits for Indigenous people.

The Land Account was created by a fixed annual allocation ($121 million) from the government over 10 years to 30 June 2004. Around two-thirds of this amount has been retained in the Account and invested, with the remainder available to the Indigenous Land Corporation to fund its ongoing activities. Government allocations to the Land Account have ceased. It is expected that the work of the Indigenous Land Corporation will be funded from the investment income earned by the Land Account. 55 With the abolition of ATSIC and ATSIS, the Indigenous Land Account and Indigenous Land Corporation were transferred to the Immigration and Multicultural and Indigenous Affairs portfolio of the Federal Government. 56

Table 10.4: Indigenous Land Corporation purchases by state and territory, 1995-2002
State/territory Number of properties Total area (hectares)
NSW 46 187,109.4
NT 12 494,136.1
Queensland 39 1,368,852.1
South Australia 25 835,228.7
Tasmania 5 11,780.0
Victoria 27 3,963.6
WA 36 2,281,751.7
Total 190 5,182,821.6

Source: Indigenous Land Corporation, ‘Indigenous Land Corporation Property Acquisition’ (website accessed 10 May 2005)

Native title landmarks
1992: First recognition of native title – the Mabo case
In the Mabo case of 1992, the High Court of Australia recognised the native title rights of the Meriam people of the Torres Strait. This decision rejected the doctrine of terra nullius. It recognised for the first time that Aboriginal and Torres Strait Islander peoples who have maintained a continuing connection with their country, according to their traditions and customs, may have their rights to land under traditional law recognised in Australian law. This is native title.

Click here to read the Mabo Case (No. 2) http://www.austlii.edu.au/au/cases/cth/high_ct/175clr1.html
1993: The Native Title Act
In 1993, the Native Title Act was passed to recognise and protect surviving native title rights throughout Australia and set up a process for settling claims and conflicts about native title. The Act:

Established a claim process for Indigenous people seeking recognition of native title, including the establishment of the National Native Title Tribunal.
Provided a definition of native title.
Provided that, in relation to future developments on the land, native title would have no lesser protection than other interests in land.
Allowed Indigenous groups claiming native title to negotiate about mining developments proposed on the land before proving their claim (the ‘right to negotiate’).
Validated non-Indigenous interests that would have been invalid as a result of the recognition of native title.
Click here for more information about the Native Title Act http://www.nntt.gov.au.
1996: The question of pastoral leases – the Wik Case
In the 1996 Wik case, the High Court held that pastoral leases in Queensland do not necessarily cancel out native title rights and interests and that they could co-exist with the rights of pastoralists.

Click here to read the Wik Case http://www.austlii.edu.au/au/cases/cth/high_ct/unrep299.html
1998: The Wik amendments to the Native Title Act
In 1998, after the Wik case, the Federal Government amended the Native Title Act. The amendments:

Weakened the ‘right to negotiate’ for native title claimants.
Confirmed and validated the extinguishment of native title on a range of leases and other land tenures.
Upgraded pastoral leaseholds by increasing the activities that could take place under the lease without having to negotiate with native title holders.
Made it more difficult to register native title applications.
Introduced ‘Indigenous land use agreements’ (ILUAs) which allow a native title group to negotiate on a range of matters about land and waters with others.
2001: Croker Island (Commonwealth v Yarmirr)
The Croker Island case recognised that native title could exist on sea country but that any native title rights that were recognised must not exclude the rights of any other person.

Click here to read the Croker Island case http://www.austlii.edu.au/au/cases/cth/HCA/2001/56.html
2002: Ward (Western Australia v Ward)
In the Ward case, the High Court found that native title is made up of a bundle of rights and that these rights can be extinguished either in part or as a whole. One way native title rights are extinguished is by the grant of inconsistent non-Indigenous interests in the same area of land. For example, the creation of a pastoral lease in Western Australia extinguishes the right of the traditional owners to exclusive possession of that land. However, it does not extinguish the rights of the traditional owners to enter the land in order to hunt or fish or perform ceremonies, because these rights can co-exist with the rights of the pastoralist. In the case of freehold, native title is completely extinguished.

Click here to read the Ward case http://www.austlii.edu.au/au/cases/cth/HCA/2002/28.html
2002: Yorta Yorta (Members of the Yorta Yorta Community v Victoria)
The High Court found that in order to have native title recognised, the claimant group must show that it, or its members have practised their traditional laws and customs continuously since European settlement.

Click here to read the Yorta Yorta Case http://www.austlii.edu.au/au/cases/cth/HCA/2002/58.html


Further Reading
Human Rights and Equal Opportunity Commission
Aboriginal and Torres Strait Islander Social Justice Commissioner, Social Justice Report 2004, Human Rights and Equal Opportunity Commission, Sydney, 2004.

Aboriginal and Torres Strait Islander Social Justice Commissioner, Native Title Report 2004, Human Rights and Equal Opportunity Commission, Sydney, 2004.

Australian Bureau of Statistics publications:
1996 Census of Population and Housing: Aboriginal and Torres Strait Islander peoples (Catalogue No. 2034.0) 1998.

2001 Census Community Profile Series: Indigenous Profile: Australia (Catalogue No. 2002.0) 2002.

National Aboriginal and Torres Strait Islander Social Survey (NATSISS) (Catalogue No. 4714.0) 2002

Hospital statistics relating to Indigenous people, Occasional Paper, 1997-98.

Kate Ross, Population Issues: Indigenous Australians (Catalogue No. 4708.0), Australian Bureau of Statistics, 15 February 1999.

Self-assessed health status of Indigenous Australians, Occasional Paper, 1994.

Productivity Commission Reports
Steering Committee for the Review of Government Service Provision Reports, Overcoming Indigenous Disadvantage: Key Indicators 2005

Steering Committee for the Review of Government Service Provision, Report on Government Services 2005 – Indigenous Compendium.

Other Indigenous health publications:
R W Edwards &amp Richard Madden, The Health and Welfare of Australia’s Aboriginal and Torres Strait Islander Peoples, Australian Bureau of Statistics, 2003.

Indigenous mothers and their babies – health statistics, 1994-96, National Perinatal Statistics Unit, Australian Institute of Health and Welfare, 1999.

Publications about contact and colonial history:
Bain Attwood, The Making of the Aborigines, Allen & Unwin, Sydney, 1989.

Bringing them home, Report of the National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from Their Families, HREOC, Sydney, 1997.

Robert Manne, ‘In Denial: The Stolen Generations and the Right’, The Australian Quarterly Essay, Issue 1, Schwartz Publishing, 2001.

Peter Read, The stolen generations: the removal of Aboriginal children in New South Wales 1883 to 1969, NSW Government Printer, Sydney, 1982.

Henry Reynolds, Frontier: Aborigines, settlers and land, Allen & Unwin, Sydney, 1987.

Henry Reynolds, The other side of the frontier: an interpretation of the Aboriginal response to the invasion and settlement of Australia, James Cook University, Townsville, 1981.

Henry Reynolds, Why weren’t we told? A personal search for the truth about our history, Viking, Ringwood Victoria, 1999.

Lyndall Ryan, The Aboriginal Tasmanians, Allen & Unwin, 2nd Edition, St Leonards, 1997.

Keith Windschuttle, The Fabrication of Aboriginal History, (Volume One: Van Dieman’s Land 1803-1847), Macleay Press, Paddington NSW, 2002.

Publications about reconciliation:
Australian Declaration Towards Reconciliation, Council for Aboriginal Reconciliation, 2000.

Roadmap for Reconciliation, Council for Aboriginal Reconciliation, 2000.

Reconciliation Australia: http://www.austlii.edu.au/au/other/IndigLRes/car/

Reports of the Aboriginal and Torres Strait Islander Social Justice Commissioner:
On social justice: http://www.humanrights.gov.au/social_justice/sj_reports.html

On native title: http://www.humanrights.gov.au/social_justice/nt_reports.html

(Note that 2005 reports will be released in November 2005)

Report of the Royal Commission into Aboriginal Deaths in Custody:
National Report (Volumes I-V), Commonwealth of Australia, 1991.

For information about the new arrangements in the administration of Indigenous Affairs:
Office of the Indigenous Policy Coordinator: http://www.oipc.gov.au/

Aboriginal and Torres Strait Islander Social Justice Commissioner, Social Justice Report, Human Rights and Equal Opportunity Commission, Sydney.

(Note that 2005 report will be released in November 2005)

For information about CDEP:


See also, Race Discrimination Commissioner, The CDEP Scheme and Racial Discrimination, HREOC, Sydney, 1997.

For information about ATSIC:

For information about the Torres Strait Regional Authority:

For information about the Mabo Case:
Mabo No. 1: Mabo and Another v The State of Queensland and Another (1989) 166 CLR 186.

Mabo No. 2: Mabo and Others v Queensland (No. 2) (1992) 175 CLR 1.

Read about Mr Eddie Mabo, Australian Broadcasting Corporation, 1998.

For information about the National Native Title Tribunal:

For information about land rights legislation and land purchases:
Pollack, D.P. (2001), ‘Indigenous land in Australia: a quantitative assessment of Indigenous land holdings in 2000’, CAEPR Discussion Paper No. 221, Centre for Aboriginal Economic Policy Research, Australian National University, Canberra.

Aboriginal and Torres Strait Islander Social Justice Commissioner, Native Title Report, Human Rights and Equal Opportunity Commission, Sydney. (Note that the 2005 report will be released in November 2005)


1.United Nations High Commissioner for Human Rights, Fact sheet No.9 (Rev.1), The Rights of Indigenous Peoples.

2.NSW Health “Communicating Positively – A guide to appropriate Aboriginal terminology”, NSW Department of Health, 2004.

3.Australian Bureau of Statistics, Population Characteristics: Aboriginal and Torres Strait Islander Australians 2001 (Catalogue No. 4713), 30 October 2003, Table 2.8; Census Counts, Aboriginal and Torres Strait Islander Origin 2001, p 25.

4.Australian Bureau of Statistics, 2001 Census Basic Community Profile and Snapshot: Australia, 19 November 2002.

5.Australian Bureau of Statistics, Population Distribution, Indigenous Australians, (Catalogue No. 4705.0), 26 June 2002.

6.Australian Bureau of Statistics, Population Characteristics: Aboriginal and Torres Starit Islander Australians 2001, (Catalogue No. 4713), 30 October 2003, p20.

7.Royal Commission into Aboriginal Deaths in Custody, “National Report by Commissioner Elliot Johnston” QC, AGPS, Canberra, 1991, p6.

8.Australian Bureau of Statistics, Population: Article – Aboriginal and Torres Strait Islander Population.

9.Australian Bureau of Statistics, Deaths, 2001, (Catalogue No. 3302.0) p20.

10.Australian Bureau of Statistics, The Health and Welfare of Australia’s Aboriginal and Torres Strait Islander Peoples, 2003 (Catalogue No. 4704.0).

11.Australian Bureau of Statistics, Deaths, 2001, (Catalogue No. 3302.0) p23.

12.Australian Bureau of Statistics, Deaths, 2001, (Catalogue No. 3302.0) pp24-25.

13.Australian Bureau of Statistics, National Health Survey: Aboriginal and Torres Strait Islander Results, (Catalogue No. 4715.0), 2002. Note: The Survey was conducted by the Australian Bureau of statistics from February to November 2001.

14.Australian Bureau of Statistics, National Health Survey: Aboriginal and Torres Strait Islander Results (Catalogue No. 4715.0), 2002.

15.Australian Bureau of Statistics, Population Characteristics: Aboriginal and Torres Strait Islander Australians 2001 (Catalogue No. 4713), 30 October 2003, p49.

16.Australian Bureau of Statistics, Year Book Australia, Education and Training: Article – Indigenous Education and Training, 2004. Note: apparent retention rates for full-time Indigenous secondary school students from Year 7/8 to Year 12 rose 5.9 percentage points from 1998 to 2002, compared to a rise of 3.6 percentage points for non-Indigenous students.

17.Australian Bureau of Statistics, Population Characteristics Aboriginal and Torres Strait Islander Australians 2001 (Catalogue No. 4713.0), 30 October 2003, p48.

18.Australian Bureau of Statistics, 2001 Census Community Profile Series: Indigenous Profile: Australia (Catalogue No. 2002.0), 2002, Table 101: Selected Characteristics by Indigenous Status by Sex (1st release processing).

19.Australian Bureau of Statistics, Year Book Australia, Labour: Article – Labour Force Status of Aboriginal and Torres Strait Islander Peoples, 2004.

20.Australian Bureau of Statistics, Occasional Paper: Labour Force Characteristics of Aboriginal and Torres Strait Islander Australians, Experimental Estimates from the Labour Force Survey (Catalogue No. 6287.0), 20 December 2000.

21.. Australian Bureau of Statistics, Population Characteristics Aboriginal and Torres Strait Islander Australians 2001 (Catalogue No. 4713.0), 30 October 2003, p65.

22.Australian Bureau of Statistics, Population Characteristics Aboriginal and Torres Strait Islander Australians 2001 (Catalogue No. 4713.0), 30 October 2003, p81.

23.ATSIC Press Release, ‘Home ownership still a dream for many Indigenous Australians’, 5 August 2002.

24.Australian Bureau of Statistics, Year Book Australia 2002, Housing: Special Article-Housing in Remote Aboriginal and Torres Strait Islander Communities.

25.Australian Bureau of Statistics, The Health and Welfare of Australia’s Aboriginal and Torres Strait Islander Peoples (Catalogue No. 4704.0), 29 August 2003.

26.Australian Bureau of Statistics, Housing and Infrastructure in Aboriginal and Torres Strait Islander Communities, Australia (Catalogue No. 4710.0), 6 May 2002.

27.Australian Bureau of Statistics, Year book Australia, Crime and Justice; Article- Indigenous Prisoners, 2004.

28.Kate Charlton and Marissa McCall, Statistics on Juvenile Detention in Australia: 1981-2003, Australian Institute of Criminology Technical and Background Paper No.10, 2004, p 11.

29.Paul Williams, Deaths in Custody: 10 Years on from the Royal Commission, Trends & Issues in Crime and Criminal Justice No. 203, Australian Institute of Criminology, Canberra, April 2001.

30.Australian Bureau of Statistics, Year Book Australia, Crime and Justice: Deaths in Custody, 2004.

31.Australian Bureau of Statistics, Year book Australia, Crime and Justice; Article- Indigenous Prisoners, 2004.

32.Sue Gordon et al, Putting the picture together, Inquiry into response by Government agencies to Complaints of Family Violence and Child Abuse in Aboriginal Communities, Department of Premier and Cabinet (Western Australia), 2002, p46.

33.Neutze et al, Public Expenditure on Services for Indigenous People: Education, Employment, Health and Housing, Discussion Paper No. 24, The Australia Institute, September 1999, pp12-13.

34.Australian Institute of Health and Welfare, Improvements in Indigenous Health Expenditure, Media Release, 20 August 2001.

35.Statement by the Hon. Philip Ruddock MP, Minister for Immigration and Multicultural and Indigenous Affairs, 14 May 2002, p15.

36.Deeble J, Expenditures on Aboriginal and Torres Strait Islander Health 2003, Australian Medical Association, Canberra, 2003, p. 5.

37.Access Economics, Indigenous Health Workforce Needs, AMA, 2004, pp. See the report.

38.ibid. p. 39.

39.Econtech, Costings Models for Aboriginal and Torres Strait Islander Health Services, Aboriginal and Torres Strait Islander Health Care Review: Consultant Report No.3, Commonwealth of Australia, 2004 p xi

40.Statement by the Hon. Philip Ruddock MP, Minister for Immigration and Multicultural and Indigenous Affairs and Minister Assisting the Prime Minister for Reconciliation, ‘Indigenous Affairs’, 14 May 2002, pp 13-15.

41.Aboriginal and Torres Strait Islander Commissioner, Social Justice Report 2004, Human Rights and Equal Opportunity Commission, Sydney, 2004, p 67.

42.Aboriginal and Torres Strait Islander Commissioner, Social Justice Report 2004, Human Rights and Equal Opportunity Commission, Sydney, 2004, p 67.

43.Aboriginal and Torres Strait Islander Commissioner, Social Justice Report 2004, Human Rights and Equal Opportunity Commission, Sydney, 2004, p172.

44.Howard, J, (Prime Minister), Transcript of the Prime Minister, The Hon John Howard MP, Joint Press Conference with Senator Amanda Vanstone, Parliament House, Canberra, 15 April 2004, pp1-2.

45.Media Release, Minister for Immigration and Multicultural and Indigenous Affairs, Senator Amanda Vanstone, 24 March 2005.

46.Richard Broome, ‘The Statistics of Frontier Conflict’, in Bain Attwood and S. G. Foster, Frontier Conflict. The Australian Experience, National Museum of Australia, Canberra, 2003, pp. 88-97.

47.Council for Aboriginal Reconciliation, Valuing cultures: Recognising Indigenous cultures as a valued part of Australian heritage, AGPS Canberra 1994, p9.

48.See: Aboriginal languages of Australia virtual library website and the ‘Australian Institute of Aboriginal and Torres Strait Islander Studies’ Aboriginal Studies Electronic Data Archive.

49.Mabo and Others v State of Queensland (No.2) (1992) 175 CLR 1.

50.R Broome, Aboriginal Australia, 2nd edition, Allen & Unwin, Sydney, 1994, p 174.

51.Australian Trade Union Archives, Timeline website.

52.See: International Covenant on Civil and Political Rights.

53.Council for Aboriginal Reconciliation, Reconciliation Information Sheet 1: Building New Relationships, 1998.

54.National Native Title Tribunal website, Native Title Determinations.

55.Indigenous Land Fund website.

56.See Office of Indigenous Policy Coordination website, New Arrangements in Indigenous Affairs.

Source: http://www.hreoc.gov.au/racial_discrimination/face_facts_05/atsi.html

Earthbag houses by Cal Earth

Nader Khalili’s students and others have been spreading the earthbag concept far and wide. Earthbag houses have been built in Arizona by Dominic Howes and in Utah by Kaki Hunter and Doni Kiffmeyer, and structures using earthbags have appeared in Mexico, Canada, and Mongolia. Straw builder Matts Myhrman has used earthbags for the foundation of a straw-bale dome, and Steve Kemble has used bags to create the first floor of a house in the Bahamas.

There is still much to be researched and experimented with until this technology can be considered mature. Current work by Cal Earth with the ICBO should open the door to many more buildings being created using earthbags. As natural building innovators continue to experiment by building with bags, many new innovations are sure to develop.

Joseph F. Kennedy is an architect, writer and peripatetic scholar of natural building and ecological design. livingearth62@hotmail.com

Cal-Earth: California Institute Of Earth, Art & Architecture
Emergency Shelters – Vaulted House – Eco Domes – Planetary Architecture
Cal-Earth Website

Build An Emergency Sand-Bag Shelter Home – 3 x A4 Page Colour PDF File: http://loveforlife.com.au/files/KhaliliEmergShltr_0.pdf (Attachment is also located at the bottom of this page)

In The News – Latest News 
Photo Gallery 
Emergency Shelter 
Vaulted House 
Cal-Earth Projects 
Planetary Architecture 
Eco Domes 
Children At Cal-Earth 
Nader Khalili 
Apprenticeship Courses 
Cal-Earth Products 
Khalili’s Message 
What Is Cal-Earth

What Is Cal-Earth

Cal-Earth (The California Institute of Earth Art and Architecture) is at the cutting edge of Earth Art and Ceramic Architecture technologies today. Founded and directed by the internationally renowned architect and author Nader Khalili in 1986, it’s scope spans technical innovations published by NASA for lunar base construction, to design and development of housing for the world’s homeless for the United Nations.

Donate Now: https://www.egrants.org/donate/index.cfm?ID=2093-0|705-0

Cal-Earth is a non-profit foundation dedicated to research and education of the public in environmentally oriented arts and architecture. It’s philosophy is based on the equilibrium of the natural elements of earth, water, air, and fire, and their Unity at the service of the arts and humanity.

Nader Khalili’s Message

humans are members of the same body
all created from the same essence
if one limb is in pain
others cannot be at ease
if you are indifferent to other people’s pain
you cannot be called a human
– Saadi – (13th century Persian poet)

The world’s focus on Global Warming with its unpredictable future is happening while the world is trying to recuperate from the catastrophic central Asian Earthquake as well as the Asian Tsunami, which also happened on the anniversary of the great Bam earthquake in Iran. Tens of thousands have lost their lives – most communities wiped out in a matter of minutes or hours. The hurricanes on the South Coast of the United States have created an unprecedented disaster requiring great cost and effort to deal with. Added to this are the Central American hurricanes, refugees in Darfur, as well as continuous victims of AIDS who leave behind huge numbers of homeless orphans.

Emergency help has been rushing and criss-crossing the globe to find survivors – doctoring, feeding, crowding them into temporary shelters and relocating them. There are not enough tents in the world to shelter the latest Central Asian earthquake victims who are facing more disaster from the winter freeze and winds.

The greatest costs of rebuilding after the disasters goes to the infrastructure and human shelter.

The need is ever more urgent to build self-help, emergency shelters which can become sustainable, permanent structures and are more resistant to more disasters.

The accelerating rate of disasters in the world and the historical increase in the loss of human life and property, must create a sense of urgency for the U.N. and other agencies to pay serious attention to alternative ways of building.

There is a Sustainable Solution to Human Shelter, based on Timeless Materials (earth, water, air and fire) and Timeless Principles (arches, vaults and domes). Every man and woman should be able to build a shelter for his or her family with these universal elements, almost anywhere on the earth and other planets. These principles, interpreted into the simplest form of building technology have created emergency shelter which can become permanent houses, and which have passed strict tests and building codes. Since 1975 we have been dedicated to researching and developing this low-cost, self-help, eco-friendly technology which can resist disasters, and to offer it to humanity. The only missing link is to educate humans how to use these timeless techniques, developed at Cal-Earth Institute, to fit their own culture and environment.


Self-Help Emergency Shelter for Central Asian Earthquake Disaster

Cal-Earth Institute is ready to offer its help to Families, International, Governmental and Non-governmental organizations in the earthquake disaster region for emergency shelters.

Basic materials needed are on-site earth, sandbags, barbed wire, and human labor.

To the best of it’s ability as a small institute it will contribute its technology using the following methods:

1) Provide Distance Learning via live internet connection instructing how to construct the emergency shelters directly to relief organizations in the disaster area.

2) Provide training at Cal-Earth Institute to selected individuals in intensive hands-on workshops who are coming from the disaster regions to teach and supervise the construction of shelters. The training is based on Cal-Earth’s existing educational materials.

This emergency shelter technology can be used for the reconstruction of both permanent housing as well as other buildings and infrastructures.

Cal-Earth Institute is a non-profit educational and research organization in Hesperia, California. The Superadobe emergency shelter technology, which has been designed and developed by architect Nader Khalili and his associates at Cal-Earth Institute, has been built and successfully tested for California’s strict building codes. It is patented in the U.S. and overseas but is now offered freely to those in need in the disaster region.

The shelters and technology have been visited and endorsed by the United Nations emergency response in 2001, and recently given the 2004 Aga Khan award for architecture for Sandbag Shelters – see link for description, photos and video clip.


Reuters Alertnet: “War zones yield cheap shelter for tsunami homeless” (sandbags and barbed wire)

– from Reuters Alertnet:

” My goal is to use distance learning through the Internet,” he said. “If we could set up a regional center, we can broadcast building classes direct from Cal-Earth,”

” We can cut through the bureaucracy and go directly to the people … We could do it with a fraction of the foreign aid that has been offered to Bam. ”

– from the Washington Post:

” Bypass the U.N., bypass government, people can start building their own. ”

Dear friends,
We have been overwhelmed by your calls, emails and proposals and were very happy to see such devotion and concerns surfacing among Pakistanis. We apologize for not responding. It has become impossible for us to attend the avalanche of emails and calls not only from Pakistanis but other disasters.

Cal-Earth is a small non profit organization with great ideas and dreams and meager means. Architect Nader Khalili has given his full attention to the mission of shelter for the needy and disaster stricken since 1975. He set up Cal-Earth Institute in 1991 specifically for Superadobe, sandbag and barbed wire technology that he had designed to be the most accessible for humans around globe. This system uses on-site damp earth for temporary structures, and stabilized earth with a small amount of cement/lime for long term structures along with needed doors and windows, provided the necessary buttressing and waterproofing are added. The rest of the story is on our website, in the News Articles’ section.

Our not responding has been because we have been intensely working to help deal with these disasters especially with the emergency shelter for the great earthquake victims in Pakistan. And we are happy to share the following news with you:

1. A hands-on teaching site has now been set up by the SASI foundation in cooperation with the government in Rawalpindi and prototypes are being built which can be suitable to the local earthquake sites’ soil and conditions. Two of our trained apprentices are teaching and helping on location. We encourage you to collaborate, participate, learn, volunteer, and support. They are making the Superadobe bags available, while they are trying to set up several teaching centers in different regions.

2. To respond to this great disaster when victims are threatened every day for their lives because of fast approaching winter, as well as other disasters around the globe, we are focusing on giving more information about the Emergency Shelter with the Superadobe building method. We are diligently working to finish a summary of the relative section of Mr. Khalili’s unpublished, soon to be finished, manuscript, the Superadobe Manual, to be placed on the Emergency Shelter page of Cal-Earth’s website.

3. We are hoping to find volunteer staff to respond to the avalanche of correspondence while we are planning to do Distance Learning sessions to speed up the training, when funding becomes available. However, we have accomplished a lot with little so far and are confident that we will sustain.

We believe that your networking together can create a critical mass, to help the disaster stricken people and support the continuation of design and teaching, including Distance Learning, of this sustainable solution for Pakistan and other regions, now and in the future.

Iliona Outram
program director
Cal-Earth Institute

To help achieve Cal-Earth Institute’s goals please make a donation via the donation button.

Cal-Earth Inc. (Institute) is a California 501C3 non-profit foundation directed by Khalili, whose founding mission is:

“Research and education of the public in environmentally oriented arts and architecture, based on the equilibrium of the natural elements of earth, water, air, fire, and their Unity at the service of the arts and humanity”

“Every man and woman should be able to build a home for his or her family using the earth under their feet and integrating some features of modern technology to make their homes resistant to fire, flood, hurricane, earthquake and other disasters.” -NK

NADER KHALILI, Architect and Author

photo by George Azar

Nader Khalili, California architect/author is the world renowned Iranian-American Earth Architecture teacher and innovator of the Geltaftan Earth-and-Fire System known as Ceramic Houses, and of the Superblock construction system. Khalili received his philosophy and architectural education in Iran, Turkey, and the United States. He has been a licensed architect in the State of California since 1970, and has practiced both in the U.S. and abroad. Since 1975 he has been involved with Earth Architecture and Third World Development, and is a U.N. (UNIDO) consultant for Earth Architecture, the Ceramic Houses and SuperBlock Technologies. In 1984 the award for “Excellence in Technology” went to him for the innovation of the Ceramic Houses system, from the California Council of the American Institute of Architects (CCAIA), and in 1987 Khalili’s project “Housing for the Homeless: Research and Education” received a Certificate of Special Recognition from the U.N. International Year of Shelter for the Homeless and U.S. Department of Housing and Urban Development (HUD).

Since 1984, Lunar and Space habitation have become an integral part of his work; his “Magma Structures” design, based on the Geltaftan (Ceramic Houses) System, and “Velcro-Adobe” system (later to become the Superblock/ sandbag and barbed wire system) were presented at the 1984 NASA symposium, “Lunar Bases and Space Activities of the 21st Century”. He was subsequently invited to Los Alamos National Laboratory as a visiting scientist. He has presented papers and has been published since 1984 in several symposiums and publications including those of NASA, and the “Journal of Aerospace Engineering” for which he was awarded by the American Society of Civil Engineers. Khalili was a member of the team of the “Lunar Resources Processing Project,” along with the Princeton -based Space Studies Institute, McDonnell Douglas Space Systems, and Alcoa.

Since 1982 Khalili has been directing the Architectural Research Program at SCI-Arc, California. He is the director and founder of the Geltaftan Foundation, and the California Institute of Earth Art and Architecture (Cal-Earth) since 1986. Current projects include the Sustainable Desert Village and Hesperia Museum & Nature Center, the Rodeo/Arena for the Mojave Desert city of Hesperia, erosion stabilization of Hesperia Lake, a FEMA related project. At Cal-Earth he continues building and testing prototypes in Earth Architecture for inclusion in the Uniform Building Code. Recent work has been funded by grants from the National Endowment for the Arts, the Katharine Tremaine Foundation, the Rex Foundation, the Leventis Foundation, Our Ultimate Investment Foundation, the Turner Foundation, and the Flora Family Foundation.

His five books were written while evolving these techniques and his philosophy of architecture. “Racing Alone”, and “Ceramic Houses and Earth Architecture: How to Build Your Own”, while developing the Geltaftan “Earth and Fire” system for building ceramic houses; “Sidewalks on the Moon”, while designing for the moon, a journey through tradition and technology; and “Rumi, Fountain of Fire”, translations of 75 poems from the Persian language mystic poet, Rumi whose wisdom concerning humanity and the elements of Earth, Water, Air and Fire are the inspiration behind his work; and “Rumi, Dancing the Flame”, 300 Rubayiat short poems of Rumi.

photo by George Azar

Khalili’s “Works and Words” have been widely exhibited and published in the US and internationally including the Centre Georges Pompidou in Paris and the Institute of American Indian Arts Museum in Santa Fe, New Mexico; and broadcast on national and statewide TV channels such as the BBC World Service and Voice of America. Over 100 hands-on workshops and lectures have been conducted in the U.S. and abroad, from Princeton University/ Princeton New Jersey, International Space University/MIT Boston Mass., to inmates of Chino and other prisons, from NASA (National Aeronautics and Space Administration) / Washington D.C., Los Alamos National Laboratory/ New Mexico, to many Native American Reservations, the Eight Northern Pueblos/ San Juan New Mexico, and from children in South Central Los Angeles hospitals to the Universities of California, national and international universities.

Khalili’s architectural works also include: the design of a future-oriented community for 5,000 inhabitants for Future City/Villages, Intl. in New Cuyama, California in 1988 (prototype structures were built on-site, and pre-fabricated vault modules were built, fired and glazed at a brick factory); Malekshahr of Isfahan, a community for 20,000, which was designed and partially constructed by 1979; the Middle East headquarters of Dupont/ Polyacryl was designed and supervised, completed in 1978; over 100 projects of conventional buildings ranging from high-rise to single residence.

Geltaftan Foundation/ Cal-Earth: 10376 Shangri La Avenue, Hesperia CA 92345.
Tel: (760) 244-0614 Fax: (760) 244-2201
Email: calearth@aol.com
website: http://www.calearth.org

Princeton University/ Princeton, New Jersey
Space Studies Institute/ Princeton, New Jersey
International Space University/ MIT, Boston, Mass.
Carnegie Mellon Institute/ Pittsburgh, Pennsylvania
Los Alamos National Laboratory, New Mexico
National Aeronautics and Space Administration/ W D.C.
Ohio State University/ Columbus, Ohio
California Art Education Assoc. Conf./ San Diego, Calif.
Ball State University/ Muncie, Indiana
Rensslaer Polytechnic Institute/ Troy, New York
Catholic University of America/Washington, D.C.
North Dakota State University/ Fargo, North Dakota
University of Wisconsin/ Milwaukee, Wisconsin
University of Arizona/ Tucson, Arizona
Pitzer College/ Claremont, California
Claremont Graduate School/ Claremont, California
California Polytechnic Institute/ San Luis Obispo
California Polytechnic Institute/ Pomona
University of California/ Riverside
University of California/ Santa Barbara
University of California/ Los Angeles
Southern California Institute of Architecture
Southern California Ceramic Association
Ojai Foundation/ Ojai, California
Institute of American Indian Arts/ Santa Fe, New Mexico
Eight Northern Pueblos/ San Juan, New Mexico
College of Santa Fe/ Santa Fe, New Mexico
Rough Rock, Navajo Reservation/ Arizona
Tsaili Community College/ Navajo Reservation, Arizona
Lindisfarne Institute/ Creston, Colorado
University of Baja/ Mexico
San Jose/ Costa Rica
University of Cairo/ Egypt
University of Tehran
United Nations (regional conference) Tehran/ Iran
Eos Institute/Laguna, California
American Institute of Architects/Los Angeles
American Institute of Architects/Inland Empire

Channel 28, Los Angeles, Public Broadcasting System
Channel 28, Los Angeles, “FUTURE” PBS
Channel 2, Los Angeles, a CBS Station
Channels 9, 4, and 8, Los Angeles
KPFK Radio, Los Angeles
Group W, Westinghouse Cable TV/ Sierra Madre, Cal..
KCST, International Channel, Los Angeles, California
Voice of America English and Farsi Services
BBC World Service, London
CNN News
Discovery channel
National Geographic
and numerous other newspaper, magazines and online publications such as Space.com.

Institute of American Indian Arts Museum, Santa Fe, NM
Centre Georges Pompidou/ Paris, France
Museum of Contemporary Arts/ Tehran, Iran
Various Universities and Educational Galeries in U.S.

for a more complete profile, please search Google.com – Nader Khalili

“Hesperia Domes pass Seismic Test….Earth Architecture has made it to the big leagues” Victor Valley Daily Press

“We think this design has the potential of revolutionizing the housing industry! said Hesperia Mayor.” Hesperia Resorter

“Look inside the demonstration houses he’s built and you see spacious beauty. They meet all building codes, are energy efficient, weathertight, and so solid they passed the most gruelling stress tests. “- CNN World News

“The building was stronger than the testing equipment .”” – (Hesperia building official)
“People are coming from all over the world to Hesperia, California, to learn this simple way of building.” – (Hesperia Mayor) – CNN World News

“The buildings are cool in summer and warm in winter, probably the most environmentally friendly homes you’ll ever come across….. ” -BBC (British Broadcasting Corp.)

“To this visionary architect the earth houses… are the obvious response to 21st century housing shortages, deforestation, the energy crunch and even the physical sickness brought on by the toxic exhalations of modern building materials. ” – Orange County Register

” Cutting Edge Housing: In Hesperia Architect Nader Khalili is showing off his sandbag home… Malibu architect Eric Lloyd Wright, after viewing it said it’s just the kind of organic architecture his grandfather talked about, and engineering tests show it’ll hold up to earthquakes…”- Los Angeles Times

“We haven’t had people with this kind of vision since Frank Lloyd Wright died’, said Hesperia redevelopment manager….” – Victor Valley Daily Press

“A Hesperia Architect has seen the future of affordable housing.” – San Bernadino Sun

“His hope is to create truly low-cost housing in many parts of the world.” – AIA Journal : Architecture

“The Excellence in Technology Award, California Council/American Institute ofArchitects, went to him for his work.” – Los Angeles Times

“Without this spirit of pioneering no thoroughgoing changes can take place to create anenvironmentally harmonious architecture.”- LA Architect

“…Creating a city from the dust under their feet using a variety of earthen construction techniques.”- Automated Housing

“Making Bricks without Clay: Sandbags and barbed wire, often the materials of war, havebecome the building blocks of peace at Cal-Earth in Hesperia.”- Daily Press

“…a family should be able to walk to a piece of land and build themselves a homewithout timber, steel or concrete. Just the earth alone should suffice.”- Ceramic Monthly

“… a vision that could be of considerable value to architecture in development”- Mimar

“His architecture has a quasi-mystic character…”- Centre Georges Pompidou

“It came about because of the sun, because of the wind, because of the earth”- Permaculture Journal

“A revolution in the traditional architecture of Iran…” Museum Contemporary Art, Tehran

“It is cool in the summer, warm in the winter, water-and fireproof, and beautiful.”- L.A. Weekly

“Earth Architecture recieves a warm welcome from the third world to outer space.”- House and Garden

“Khalili is also at work on prefab ceramic vaults, modular units that can be trucked and linked together easily. And sometimes his vision goes much, much further: he’s worked with NASA on scenarios in which the moon’s soil could be melted, then, after molding, fused into structures by concentrated rays of the sun.”- Mother Jones

“A novel ‘magma structure’ concept presented by him…proposed melting mounds of lunar soil with focused sunlight to create a pliable material that could be sculptured into facilities …at the NASA symposium, ‘Lunar Bases and Space Activities of the 21st Century.’ “- Aviation Week & Space Tech.

“Khalili’s perspective on lunar architecture provides an interesting and thought-provoking contrast to ‘orthodox’ scenarios.”- NASA’s Lunar Bases and Space Activities of the 21st Century, editor W.W.Mendell.

“…he draws from thousands of years of traditional architecture in his effort to build modern, affordable, sustainable housing…” – RAN/Turner Foundation – Cut Waste not Trees

“… in Hesperia, the houses were beautiful, well-insulated, structurally rigid, and cost almost nothing to build.” – Los Angeles Times

Lunar, Martian, and planetary Architecture

Click here for Lunar Structures Generated and Shielded with On-Site Materials


E. Nader Khalili

The accumulated human knowledge of “universal elements” can be integrated with space-age technology to serve human needs on Earth; its timeless materials and timeless principles can also help achieve humanity’s quest beyond this planet. Two such areas of knowledge are in earth architecture and in ceramics, which could be the basis for a breakthrough – in scales, forms, and functions – in low gravity fields and anhydrous-vacuum conditions. With the added missing link of the element of fire (heat), traditional earthen forms can be generated on other celestial bodies, such as the Moon and Mars, in the form of magma structure, ceramic structure, and fused adobe structure. Ceramic modules can also be generated in situ in space by utilizing lunar or meteoritic resources.

The traditional techniques of building without centering, i.e., leaning-arches, corbelling, and dry-packing can have greater applications in lower gravity fields, as well as higher material strength, than in the restricted conditions of these techniques’ terrestrial origins. At the same time, the “high-tech” heat-obtaining skills of solar heat, plasma, microwave, and melting penetrators can provide ceramic-earth shelters and appropriate technology for both developed and underdeveloped nations. Through understanding and utilizing the principles of “Yekta-i-Arkan” – unity of elements – integration of tradition and technology in harmony with the laws of nature is possible at many levels of microcosm and macrocosm.

Lunar base structures can be generated and cast, based on the natural space formations created by magma-lava flow such as tubes and voids. By utilizing existing lunar contours or by forming mounds of lunar soil to desired interior spaces, structures can be cast in situ with the generated magma. Either way, the upper layers of the mounds and the apex, consisting of unprocessed lunar resources, can generate magma flow with focused sunlight (Criswell, 1976). Ceramic-glass (Grodzka, 1976) and/or other lunar fluxes may be added to the main composite for lowering the melting temperature. Basalt melting point, 900’ to 1200’C, can be lowered to glass composites’ melting point with added lunar flux. As the molten composite flows with the low gravity crawl, the lava crust can be formed in spiral, circular, or multi-patterned rib troughs on the mound. A controlled flowing magma can cast single- or double-curvature monolithic shell structures. The underlying loose soil mound can then be excavated and packed over the monolithic shell for radiation/thermal/impact shielding (Carrier, 1976). Since high depth of necessary soil coverage over the structure is detrimental to both architectural flexibility and harmonious interaction of inner and outer space environments, the variable magma viscosity can be utilized to reduce the estimated 2-m thickness (Land, 1984) of the packed soil protections depending on material composites and attained temperature degree/time parameters. The viscosity of the generated magma and the packed regolith can counterbalance internal atmospheric pressure, and the semi-glazed interior can provide an airtight membrane. The pliability of the magma medium can present new dimensions in the creation of sculptured interiors for the ultimate functional utilization of the generated spaces. It also offers an aesthetic dimension, since the molded forms conform to human generic non-angular tendencies. The organic material of magma and the possibilities for ceramic glazing of the interior will open a new era in integration of the arts to scales unattainable for humans under the limits of terrestrial conditions. Magma materials, basaltic in particular, have produced agricultural soils and with suitable atmospheric conditions have proved to produce vegetation. Plant successions have taken place in magma-lava metamorphosis in terrestrial lava tubes and voids. Many examples of flora can be seen in old lava beds of the volcanic regions of the world. Similar conditions will be present in lunar magma structures when the temperature- moisture ambient exists for a life-supporting environment. Thus, common spaces of lunar bases could be designated as mini-agricultural zones that could both generate suitable atmosphere to sustain human life and provide supplemental nutrition resources. Natural lava structures, such as Craters of the Moon National Monument, can provide case studies in the design development stages. Research is needed to determine material composites, magma crust formation patterns, and span limitations.

Conventional structures can be built with magma in lunar base complexes by prefabricating structural members. Beams, columns, panels, and connections can be prefabricated with generated magma composed of unprocessed lunar resources fused with solar heat. Magma-lava solidified structural members can be reinforced with fibers or reinforcing mesh produced from lunar resources. The precast panels and members can be post-tensioned by tendons or fused with spot mortar composed of similar magma materials. Precast magma and ceramic members can be shaped to fit desired forms and functions. Lunar soil troughs and fused regolith layer form work can be utilized for casting systems.

The use of shielding ceramic tiles on the space shuttle points to the potential of ceramic materials for lunar and space applications. Ceramic structures of limited spans can be cast in situ on lunar sites; they can also be generated in space. On lunar sites, a centrifugally gyrating platform – a giant potter’s wheel – featuring adjustable rims with high flanges can be utilized for the dynamic casting of ceramic and stoneware structures. A mass of lunar resources can be “thrown” in the stationary center zone of the platform and melted by focused sunlight to flow to the periphery rotating zone and cast desired shapes. Known lunar resources can also be spun on the same platform to create tensile fiber; by integrating the two operations, monolithic ceramic structures with tensile fiber reinforcing layers can be generated. Double-shell ceramic structures sandwiched with space and/or packed with insulating materials can provide radiation, thermal, and impact shielding. Such units can be used singularly for lunar camps or combined around a common hub and/or spine to form a lunar base complex. The centrifugal platform system with its adjustable rim flanges can be utilized for lunar base infrastructure parts: pipes, ducts, and tunnel rings. Prefabricated sections for utility sheds can also be formed in single- or double-shell modules. In space, a centrifugally gyrating platform moving in three dimensions can create more variations of ceramic structured modules than is possible in terrestrial or gravity fields. Attached to a space station, the gyrating platform can generate ceramic modules in situ. The resources for ceramic structures can either be of lunar or martian origin or, in space, from captured meteoroids.

Lunar base structures can be constructed in situ utilizing lunar adobe blocks produced from unprocessed lunar soil or the by-products of industrial mining operations. Lunar adobe blocks can be formed by the fusion of lunar resources with solar heat. It is anticipated that vacuum conditions and the essentially zero-moisture content of lunar soils should significantly reduce thermal diffusity (Rowley, 1984). Lunar adobe blocks can be used to build structures without form work, employing the earth-architecture techniques of dry-packing, corbelling, and leaning-arches (Khalili, 1986). The low gravity field and vacuum conditions, which allow for a smaller angle of repose and enhance lunar soil cohesion (Blacic, 1984), will give greater opportunity, in the case of the leaning-arch technique, for larger spans and shallower vaults and domes. The same advantages will cause the soil-packed covering to follow desirable contours for more flexible interaction of interior and exterior space and solar orientation. Fused spot-mortar or lunar dust sprayed at fusion point temperature can be used to bond the blocks in medium and large span structures. Arches, domes, vaults, and apses can be constructed to fit the contours of the moonscape; these curved surfaces can create sun and shade zones that are functionally desirable. For functional or aesthetic reasons, total or partial interior ceramic glazing of lunar adobe structures can be done with lunar resources containing glass (Heiken, 1976) and other fluxes by solar heat fusion or plasma technology. The difficulty of mechanical separation of lunar dust can be solved by the bulk use of the soil at its powder stage, involving pre-heating the dust and guniting it on the structure at the point of fusion, The techniques of earth-architecture and the human skills that have evolved to deal with natural materials and to meet the historic challenges of harsh environments and terrestrial gravity can put future men and women in direct touch with the lunar world. Discovering suitable dimensions of blocks, techniques of construction, and appropriate material composites while developing their own sense of unity with the lunar entity can be the start of human independence from Mother Earth, creating shelters in the heavens. The organic growth of lunar architecture, with its own materials and equilibrium of elements can be used to initiate an indigenous and ecologically balanced human environment without damaging the heavenly body. On Earth, one of the main tasks of architects, engineers, and builders has historically been nothing but winning the fight against gravity; now and in the future, the chance for victory on the Moon will be six times as great as it has been here on Earth.

Locating a lunar lava tube may well be one of the first stages of setting up a lunar base site. Lava tubes can provide the most expedient and economical way of starting an indigenous lunar architecture. Terrestrial lava tubes are the best design model for exploring the development of appropriate life-supporting environments in lunar lava tubes. Either at the initial stage or in the following phases of lunar base construction, locating and utilizing lava tubes can be of great value. An immediate construction system for the lunar base, after the initial camp setup, can utilize unprocessed lunar resources in a non-mechanized construction system. This system uses existing rocks of different sizes and dry-pack techniques. The low gravity field and higher rock fracture strength give added advantages for larger spans of corbelling and leaning-arch earth-structure systems. Meteoroid and/or indigenous rock structures covered with lunar soil for radiation and thermal shielding can provide immediate, non- life-supporting shelters. Structures built with the same techniques can be fitted with an airtight fabric mesh for human habitation (Blacic, 1984).

The lunar soil, with a particle size of about 70 microns, which adheres to everything and chums up with vehicular traffic, needs to be stabilized (Carrier and Mitchell, 1976). Fusion of the top layers of lunar soil with focused sunlight can form a magma-lava crust to arrest unstable lunar dust. Spacecraft landing pads, vehicular traffic roads, and pedestrian walkways can be paved with solar heat by on-spot fusion of the top layers, penetrating to desirable depth. Unprocessed lunar soil can be fused by solar energy via a manual or automatic and remote control “paving” vehicle. Inappropriate regolith areas can be topped with a layer of appropriate lunar soil before its fusion. For low temperature fusion, lunar fluxes can be sprayed on top of the soil prior to introducing solar heat. Paving surfaces of heavier traffic areas can be constructed from composites fused to ceramic and stoneware consistency with desired colors and textures. As a general rule, it is the use of the universal principles of the terrestrial element of fire (heat) – the solar rays – that must be thought of at the forefront of mediums and materials for planetary base design and construction. Adhering to the philosophy of the use of local resources, human skills, and solar energy, we can achieve our quests on the Moon, Mars, and beyond. We must learn from the accumulated human knowledge of earth-architecture, which has sheltered humans in the harshest conditions. Each person going to the Moon, regardless of his or her work, must be aware of these fundamental principles and techniques to participate in creating an indigenous architecture to form their communities, not only because of economic benefit but also because of spiritual reward. As an old Persian saying goes, “Every man and woman is born a doctor and a builder – to heal and shelter himself.”

Acknowledgments. The Geltaftan Group, consisting of Manouchehr Sedehi, Mahmoud Hejazi, Ezzatollah Salmanzadeh, Ali Gourang, Ostad Asghar, and A. A. Khorramshahi, supported my work in earth-and-fire developments. Eyal Perchik, Alessandra Runyon, Tsosie Tsinhnahjinnie, Steven Haines, Ellwood Pickering II, Barclay Totten, students at the Southern California Institute of Architecture, have helped advance my research work.

Blacic J.D. (1984) Structural properties of lunar rock materials under anhydrous, hard vacuum conditions (abstract). In Papers Presented to the Symposium on Lunar Bases and Space Activities of the 21st Century, p. 76. NASA/ Johnson Space Center, Houston. Carrier W. D. III and Mitchell J. K. (1976) Geotechnical engineering on the Moon (abstract) In Lunar Science VII, Special Session Abstracts, pp. 92-95. Lunar Science Institute, Houston.
Criswell D. R. (editor) (1976) Lunar Science VII, Special Session Abstracts (on Lunar Utilization), pp. iii-vi. Lunar Science Institute, Houston.
Grodzka P. (1976) Processing lunar soil for structural materials (abstract). In Lunar Science VII, Special Session Abstracts, pp. 114-115. Lunar Science Institute, Houston.
Heiken G. (1976) The regolith as a source of materials (abstract). In Lunar Science VII, Special Session Abstracts, pp. 48-52. Lunar Science Institute, Houston.
Khalili E. N. (1986) Ceramic Houses. Harper and Row, San Francisco. In press.
Land P. (1984) Lunar base design (abstract). In Papers Presented to the Symposium on Lunar Bases and Space Activities of the 21st Century, p. 102. NASA/Johnson Space Center, Houston.
Rowley J. C. (1984) In-situ rock melting applied to lunar base construction and for exploration drilling and coring on the moon (abstract). In Papers Presented to the Symposium on Lunar Bases and Space Activities of the 2lst Century, p. 77. NASA/Johnson Space Center, Houston.


On April 19th, Earth Day weekend 1996, the City of Hesperia Recreation and Park District broke ground to construct the Hesperia Museum and Nature Center, the first of it’s kind in the world, legally permitted to be built totally of earthen construction, as part of the Desert Village, Rodeo/Arena and other futuristic programs in Hesperia.

The complex of fourteen domes and two vaults in earth and ceramics is designed by internationally renowned architect and author Nader Khalili, founder of the California Institute of Earth Art and Architecture (Cal-Earth), who has devoted the last 20 years to developing simple disaster safe Earth Architecture technologies along with his associates and apprentices. For these he has won acclaim from NASA, CCAIA, and ASCE, for his proposals for building on the moon and Mars and worked with space science organizations in the U.S.

The project was approved by the Hesperia Building Department in consultation with the ICBO (International Conference of Building Officials) after successful static and dynamic load testing for wind, snow and earthquakes on full scale prototypes at Cal-Earth in Hesperia. The extensive engineering analysis and design, and the tests, were devised by Phill Vittore, a world specialist in dome engineering and structural design.

The architect’s innovations of Superadobe (mile-long sandbags and barbed wire construction) and Ceramic Houses (fired in-place adobe structures) are seen as solutions to global deforestation by organizations such as the Turner Foundation and Rex Foundation (Grateful Dead) who have lent their sponsorship along with other organizations to work at Cal-Earth.

The United Nations with whom Khalili has built housing prototypes usimg these technologies see these as the answer to affordable housing worldwide and emergency relief housing because of their efficient simplicity.

The Hesperia Museum and Nature Center sets the most important precedent for building with earth in the American fast-track mainstream in a harsh climate. They will be built with standard contractors’ equipment and skills, by community participation, and by the Laura Huxley Teenage Program (Our Ultimate Investment Foundation) who sponsors teenagers at Cal-Earth.

The project demonstrates how, with the simplest of elements, Earth, Wind, Water, and Fire, and with the ancient earth architecture techniques developed in the deserts of Iran and the Middle East, and traditional cultures from the Native Americans of the far west to China in the far east, whole communities could be developed in total harmony with the environment.

The process which has led to the permitting and building of this historic project with the support of Hesperia’s progressive City Council, Recreation and Park District, and Building and Safety, show that the American pioneering spirit still realize a vision of the new century.

“Hesperia Domes pass Seismic Test….Earth Architecture has made it to the big leagues” Victor Valley Daily Press

“`We think this design has the potential of revolutionizing the housing industry!’ said Hesperia Mayor.” Hesperia Resorter

” Cutting Edge Housing: In Hesperia Architect Nader Khalili is showing off his sandbag home… Malibu architect Eric Lloyd Wright, after viewing it said it’s just the kind of organic architecture his grandfather talked about, and engineering tests show it’ll hold up to earthquakes…” Los Angeles Times

“`We haven’t had people with this kind of vision since Frank Lloyd Wright died’, said Hesperia redevelopment manager….” Victor Valley Daily Press

“A Hesperia Architect has seen the future of affordable housing.” San Bernadino Sun

“His hope is to create truly low-cost housing in many parts of the world.” AIA Journal : Architecture

“The Excellence in Technology Award, California Council/American Institute of Architects, went to him for his work.” Los Angeles Times

“Without this spirit of pioneering no thoroughgoing changes can take place to create an environmentally harmonious architecture.” LA Architect

“…Creating a city from the dust under their feet using a variety of earthen construction techniques.” Automated Housing

“Making Bricks without Clay: Sandbags and barbed wire, often the materials of war, have become the building blocks of peace at Cal-Earth in Hesperia.” Daily Press

“…a family should be able to walk to a piece of land and build themselves a home without timber, steel or concrete. Just the earth alone should suffice.” Ceramic Monthly

“… a vision that could be of considerable value to architecture in development” Mima

Vaulted House

The 3-Vaulted house prototype has been in development since the mid-1980’s by Nader Khalili to allow the maximum space, light, and interior ventilation, while using the traditional form of the vault. The spaciousness of the interior design derives from this pattern of 3 offset vaults which allow a maximum view through the house’s open plan area, and from the height of the vault. The 3-vault system can be combined with domes and apses, or repeated back to back to form a variety of aesthetic and efficiently planned house designs.
A prototype 3-Vaulted house has been tested and approved for California’s severe earthquake codes and natural elements, in the harsh climate of the Mojave desert (over 100 degree F summer temperatures, freezing winters, flash floods, high speed wind, and the highest US earthquake zone 4).
The universality of the material and design has caused these houses to be considered for the moon and Mars by NASA scientists interested in in-situ utilization of planetary resources.

“Earth One”, the prototype 3 bedroom Superadobe house is now under construction at Cal-Earth.

Some features of the Earth One house and 3-vaulted designs are:

View through depth of two vaults increases a sense of interior space.

The offest vaults eliminate the need for corridors.

Simple design based on repetition of the single vault design unit simplifies construction.

More vaults can be added at a later time.

Variety can be introduced through the placement of windows and other small elements such as niches.

Arches and vaults are inherently beautiful, especially if repeated in a series.

A two storey wind-scoop faces prevailing summer breezes for cooling.

The vaulted curve of the roof, combined with the sun’s path overhead, creates sun and shade zones which encourage circular air movement inside the house.

Play of light and shadow minimizes the need for decoration.

The combination fireplace and wind-scoop enhances both heating and cooling functions (also called energy tower).

To review and purchase the “Earth One” blueprint set with 12 page specification see the Cal-Earth Products page. Additional plan variations start with a 1 or 2 bedroom house and grow to 4 or more bedrooms by adding vault elements. Dome elements can also be added for circular living spaces, meditation room, performance or music room, courtyard, pool, water cistern, root cellar and so on.
The environmentally friendly design uses on-site earth (or any kind of earth) with 99% wood/forest saving in contrast to conventional building systems. It has non-toxic interior finishes, utilizes solar and wind energy for passive cooling and heating. The self-help system directed towards U.N. requirements, for affordable housing with savings in material costs. It can also be integrated with standard contractors’ equipment and pumps. There is design flexibility for interior layout and artistic exterior finishes.

Emergency Shelter

A spin off from Khalili’s Lunar/Mars habitat designs

Cal-Earth Institute is happy to humbly dedicate the following two pages to the overwhelming requests related to the latest series of disasters in the world. It is meant as a start to providing guidance for human shelter. Click here for the 2-page “Emergency Sandbag Shelter” pdf file. (Get Acrobat Reader) Cal-Earth Emergency Shelter Village Images

water in the boat
is the death of the boat
water under the boat
and the boat’s afloat
– Rumi

Natural disasters are human created disasters blamed on nature.

After a fire, hurricane, flood, or earthquake we immediately declare that this was a natural disaster, an act of God. Then we ask if we have insurance, or how soon will the goverment or U.N. come to help? And these are repeated and echoed in the media around the globe over and over again. But these are not the right questions. The right question is why did our house burn, fall apart, or get swept away? And when we have the chance to re-build it, why should we build it the same way and in the same place? Ultimately “natural disasters” are human created disasters blamed on nature.

The human impact in nature and its effects: pollution, deforestation, land mismanagement, the green house effect, and more, will undoubtedly accelerate the rate of disasters in the future. Added to that are the man-made disasters: millions of displaced humans, wars and human aggression and act of terrorism with its incalculable damage to human life and property. There is a sense of urgency to educate ourselves and our children to act more in harmony with nature, rather than insisting on dominating and interrupting the environmental process. As well as urgency to awaken to a new set of questions where we, and not nature or God, are to be blamed.

We must also prepare ourselves for the inevitable disasters. One of the best ways to shield against fire, flood, and storm may as well be with earth, water, air and fire. Nature does that itself. The equilibrium of the natural elements are the natural balancing acts among these universal elements.

To build simple emergency and safe structures in our backyards, to give us maximum safety with minimum environmental impact, we must choose natural materials and, like nature itself, build with minimum materials to create maximum space, like a beehive or a sea shell. The strongest structures in nature which work in tune with gravity, friction, minimum exposure and maximum compression, are arches, domes and vault forms. And they can be easily learned and utilize the most available material on earth: Earth.

Here, using a simple sandbag-and-barbed-wire technology, named Superadobe, designed by architect Nader Khalili, and developed by his associates and apprentices this documentary video shows how to:

# Use the materials of war (sandbags and barbed wire) to create a safe shelter in most regions of the globe as well as in your backyard.

# Utilize minimum amounts of purchased product and maximum amounts of the free earth under your feet.

# Participate in a family or community activity by building a shelter, or a sustainable community.

# Create a shelter with maximum protection against natural and man-made disasters.

United Nations Visit

In July of 2001 a visit from the United Nations headed by the Director of UNDP Emergency Response Division with his team from New York, participated in a Cal-Earth workshop for these Emergency Shelters; they slept in one to experience their quality. Their very positive response was recorded in the Reuters World News Agency article.

Cal-Earth Emergency Shelter Village Images

Superadobe Technology is designed by Nader Khalili, engineering by P. .J. Vittore, models of which have been constructed and tested for the City of Hesperia, California, Building and Safety Department, in consultation with I.C.B.O. (International Conference of Building Officials), in the forms of arches, vaults, and domes between 1993 and 1996. These successfully passed the California required codes for the models.

Superadobe is a patented system at the service of humanity. It is offered free to the owner builder. Licensing is required for commercial use.

The video “Emergency Shelter”, a documentary, is produced to be used as part of a set of learning tools developed and used during the apprenticeship training program at Cal-Earth Institute (such as the compass for the dome’s curvature, hands-on techniques, and so on). These can teach you, step by step, how to build. To learn how to build your emergency structure, you must begin with a small practice dome, a storage shed in your backyard for example, to understand hands-on all practical aspects of the tools and materials, after which you may have the skills to increase the size of your shelter.

By practicing to build the eight foot interior diameter dome we hope that you will learn how to shelter yourself in an emergency situation with some basic materials that can be stored in your closet or carried in your car trunk.

The students shown building in this video had never worked with earth before, but they built their 8 ft. diameter dome in a total of ten hours. They were participants of Cal-Earth’s apprentice course and were taught by a teacher. The students added niches, storage, plastering, and doors in the following days.

And in the following months Khalili, his associates and apprentices built many variations of small shelters each 120 sq. ft. or less in floor area which you can visit at Cal-Earth Institute.
Cal-Earth Emergency Shelter Village Images

Link to website: http://www.calearth.org/index.htm

Source: http://loveforlife.com.au/content/08/08/04/cal-earth-california-institute-earth-art-architecture-emergency-shelters-vaulted-ho

Save the Kimberley

We are an joining forces here working to educate the public and support community in protecting the unique environment and culture of the Kimberley. The Kimberley is one of the world’s last great wilderness areas and deserves real protection.

The Kimberley is currently under threat with a range of short-sighted industrial proposals threatening the sustainable tourism, Indigenous land management and pastoral future of the region. Most pressing is a proposal to build a massive LNG processing plant at James Price Point (JPP) 50km North of Broome.
The Kimberley Coast would suffer irreparable damage both environmentally and culturally under such a proposal with all its associated industrial impacts including shipping traffic, reef blasting, dredging and pollution – all in the breeding and nursery area for the worlds largest remaining population of Humpback whales.
The State Government has initiated compulsory acquisition of Indigenous land at James Price Point for the Woodside lead project in a move that has met with outrage across Australia and the world. Meanwhile the joint venture partners Shell, Chevron, BP and BHP continue to have reservations understanding that THERE ARE ALTERNATIVES – Browse basin gas could be:
1. Left in the ground, or
2. Piped to the Pilbara where there is established industrial infastructure, or
3. Processed via offshore floating technology under development.

Save the Kimberley does not oppose development. Save the Kimberley supports appropriate development that looks after people and the environment of the Kimberley.


See the protest today, latest media coverage – http://www.abc.net.au/local/stories/2011/07/05/3261383.htm?site=perth

Search youtube or here is a clip from Tuesday –
 www.youtube.com/watch?v=r34uDl8EqCY&feature=player_embedded#at=14 7th July James Price Point blockade.wmv

Save the Kimberley groups
Send letters from the site http://www.savethekimberley.com/


Get Up Grass Roots Action For Australia – 
Vote for our cause to get assistance from this group that gets results – http://suggest.getup.org.au/forums/60819-getup-campaign-suggestions/suggestions/1896595-stopping-proposed-gas-refinery-at-james-price-poin


Heart Breaking News

[-o-] Brothers, sisters, grandmothers and grandfathers of the world unite to send prayers and support to keep the oldest living culture alive and thriving!

Hoping you are all shinning bright today as we are trying hard to here in Australia right now.  And I was dreading the day I might have to call on people like yourself to help.  The time is here and i have come to ask you firstly, have you been kept in the loop with Oz issues?  Man, it is with the heaviest heart i call on u to loan ur support to end the secret war on the oldest surviving people, their culture and their land.

I am a proud young mother of 4 boys who has been brought up in the struggle, feeling today like I’m fighting my way out of a plastic bag.  We live in a tin shed n a dinged up van in picturesque North Stradbroke Island bushland, without water, toilet, shower, with a generator on at night 4 light.  We know this is important to carry on in the footprints of our ancestors, escape the assimilation push and raise our children with the space to grow.  

My partner and I teach traditional dance every saturday to get our culture strong and connect back to our mother earth. The biggest problem is we still don’t know our language – 17 survive so far out of 250 languages, we don’t have a single bit of family support here now, most have passed on.  TV is making our children complacent, trauma from oppression is even destroying the best of us quietly and we are only living to an average age of 60 at most.  

It is pressure i feel, being among the first generation of my line to be free, all my mothers before were forcibly removed, abused daily and made slaves until they could escape.  I survived Redfern, a heroin habbit, loosing my everything- my nanna’s my mumma, her brother, her sister, my culture teacher and alot of young ones taking their own lives.  

Believe it or not we have the highest incarceration rates in the world, they lock us up for mainly cussing, swearing and we are too spiritual for that cold confinement treatment.  So alot of us suicide or are killed by police violence.  Still not 1 police officer charged no matter how much evidence, we c whitewash year afer year. Like in South Africa, hundreads of deaths in custody.  Well, since i was 5, i can remember marching and crying at lack of justice alot, it’s getting worse, i feel it.

Now as we speak they/forces of police are violently moving our elders and supporters from a blockade to protect our sacred Kimberly, this world renowned beauty is about to be turned up to make way for a gas line.  All through our country we have veins called songlines, our ancient passages with their special songs and energy; they carried us to where we were going and into the ages.  My/our nightmare is that this ignorant government will never acknowledge us rightfully as their ancient brothers and sisters who are kind enough to share our home and who carry universal treasures for a new conciousness of balance and harmony that served us for millenia, when it really was The Lucky Country.  

We are ready to reclaim this for the world and we believe we can depend on the good of man to help us call for peace to end this silent war. 

We alone may acheive peace in the next 50 years here but with global awareness because of the lack of positive progress here, people power and political pressure on a global stage will up show these puppets and free the people within their strangle hold.  We have alot of supporters worldwide, we love you all for thinking of us although you are thousands of miles away and need to get this message to them all urgently.  We stand with all people suffering and are praying each day for your freedom too.  I don’t want to let anyone just take away my mother’s tongue when some of us, against all odds are so close to learning our traditional language after a generation gap of non speakers like in Hawaii and our Indian families.  We will have nothing for our children if we loose our language and let them spoil our pristine water and land.  Our language is key to our wellbeing and survival as the latest research revealed shows. We already know it to be the heartbeat of the land and the law connected to all living things is also in these languages.

And secondly, would you be willing to send prayers of support to keep the oldest living culture alive and thriving, please?  

The least we can do is ask individuals to think of us at the time when you pray or join with us each morning to pray for a brand new day for all doing it hardest.  At 6am your time or when you open you beautiful eyes and ask to c the beauty in the day, please also ask that the people of the land be free to live in peace and harmony and c more beauty everyday where they are.  I feel we need a spiritual revolution to nurture spiritual growth, conciousness and unity especially now that more can see the crippling conditions that most are not awake to, so that finally after 220 years of marshal law in this country for example, we can begin our healing and continue practicing our ancient traditions to fix this mess. 

We are ready but are only 1 million and majorly disadvantaged by trauma of oppression and poverty, in a universe of billions.  Please help us to hold on to the wisdom of our ancestors and the land we are now the caretakers of, together, we can turn, turn this situation around. Leave us to one day live in peace and celebrate as 1. I ask of the oppressor’s why you do this? How can we look after anything when we are wounded like this? You know with your ignorance we are to be depended on for having to look out for your children now too, because you are failing even this.  

With limited money I feel like we are in a straight jacket as I watch old people being man handled by men in uniforms while they sit protesting peacefully against a 30 billion dollar project to destroy another huge part of us.  If you can do more than pray, please do. Come, organise buses, food & support 4 protestors, care for our elders still protesting in winter or even an urgent letter writing campaign. Please see links below for how you can be part of this global movement to protect our roots. I invite you all on behalf of the First Australians who are concerned for our land, culture and all of our futures.  We hope you see how this can be of benefit to you and your family as it is like an investment to make available a huge piece of the global puzzle.

Thank you kindly for you time.  Many blessings of light love and laughter for a safe and happy journey together into our new day.

Kaiyu Bayles & Family

See the protest today, latest media coverage – http://www.abc.net.au/local/stories/2011/07/05/3261383.htm?site=perth

Search youtube or here is a clip from Tuesday –
7th July James Price Point blockade.wmv

Save the Kimberley groups
Send letters from the site http://www.savethekimberley.com/


Get Up Grass Roots Action For Australia – 
Vote for our cause to get assistance from this group that gets results – http://suggest.getup.org.au/forums/60819-getup-campaign-suggestions/suggestions/1896595-stopping-proposed-gas-refinery-at-james-price-poin


Speaking an Indigenous language linked to youth wellbeing:

Australian Key Findings statistical information

Or check out our grapevine on fb, by becomming my friend, I can link you to our many interest groups.


Peacefully uniting to protect our oldest surviving people, culture and land

“The most powerful weapon on earth is the human soul on fire.” Marshal Ferdinand Foch


Warning: Aboriginal and Torres Strait Islanders are advised this article may contain images and references to the deceased. 

#4 July 2011

Magabala Books

In September 1984 a traditional song and dance festival was held at Ngumpan, near Fitzroy Crossing in the Kimberley region of Western Australia. It was attended by more than two hundred people from communities throughout the region. The meeting voted for the establishment of a Kimberley Aboriginal Law and Culture Centre (KALACC). This meeting developed three main aims of KALACC and it was the third aim “Providing protection to traditional storytellers and artists in matters of copyright and publication”, that led to the establishment of Magabala Books. 

Releasing its first title in 1987, Mayi – Some Bushfruits of the West Kimberley by Merrilee Lands it was followed by Wandering Girl, an autobiography by Glenyse Ward. This book sold out within ten days of the launch and continued to be a bestseller for over a decade. Both were milestone moments for the publisher that has since released over one hundred titles from a range of genres and publishing books by Aboriginal and Torres Strait Islander people from all over Australia. 

Magabala is the Nyul Nyul, Nyangumarta, Karrajari and Yawuru traditional language word for the bush banana found on the west Kimberley coast. As the fruit hardens and dries, it prepares for the dispersal of its many seeds with their spectacular parasol-shaped aerofoils. Magabala Books views it’s publishing in much the same way, by spreading the seeds of culture. 

Based in Broome, Western Australia, Magabala Books is one of the remotest publishing houses in the world. It is also the oldest independent Indigenous publishing house in Australia. 

Would you like to read more about this Great Moment in Blakistory …
· http://www.magabalabooks.com/

Source: Sam Cook

The invasion of Australia Australia’s forbidden word has been uttered at last. And with it is comes a new Aboriginal articulacy

The City of Sydney council has voted to replace the words “European arrival” in the official record with “invasion”. The deputy lord mayor, Marcelle Hoff, says it is intellectually dishonest to use any other word to describe how Aboriginal Australia was dispossessed by the British. “We were invaded,” said Paul Morris, an Aboriginal adviser to the council. “It is the truth and shouldn’t be watered down. We wouldn’t expect Jewish people to accept a watered-down version of the Holocaust, so why should we?”

In 2008, the then prime minister Kevin Rudd formally apologised to Aborigines wrenched from their families as children under a policy inspired by the crypto-fascist theories of eugenics. White Australia was said to be coming to terms with its rapacious past, and present. Was it? The Rudd government, noted a Sydney Morning Herald editorial at the time, “has moved quickly to clear away this piece of political wreckage in a way that responds to some of its supporters’ emotional needs, yet it changes nothing. It is a shrewd manoeuvre.”

The City of Sydney ruling is a very different gesture – different, and admirable; for it reflects not a liberal and limited “sorry campaign”, seeking feel-good “reconciliation” rather than justice, but counters a cowardly movement of historical revision in which a collection of far-right politicians, journalists and minor academics claimed there was no invasion, no genocide, no stolen generations, no racism.

The platform for these holocaust deniers is the Murdoch press, which has long run its own insidious campaign against the indigenous population, presenting them as victims of each other or as noble savages requiring firm direction: the eugenicists’ view. Favoured black “leaders” who tell the white elite what it wants to hear while blaming their own people for their poverty provide a PC cover for a racism that often shocks foreign visitors. Today the first Australians have one of the shortest life expectancies in the world and are incarcerated at five times the rate of black people in apartheid South Africa. Go to the outback and see the children blinded by trachoma, a biblical disease, entirely preventable. The Aboriginal people are both Australia’s secret and this otherwise derivative society’s most amazing distinction.

In its landmark rejection of historical propaganda, Sydney recognises black Australia’s “cultural endurance” and, without saying so directly, a growing resistance to an outrage known as “the intervention”. In 2007, John Howard sent the army into Aboriginal Australia to “protect the children” who, said his minister, were being abused in “unthinkable numbers”. It is striking how Australia’s incestuous political and media elite so often rounds on the tiny black minority with all the fervour of the guilty, unaware perhaps that the national mythology remains culpably damaged while a nationhood, once stolen, is not returned to the original inhabitants.

Journalists accepted the Howard government’s reason for “intervening” and went hunting for the lurid. One national TV programme used an “anonymous youth worker” to allege “sex slavery” rings among the Mutitjulu people. He was later exposed as a federal government official. Of 7,433 Aboriginal children examined by doctors, just four were identified as possible cases of abuse. There were no “unthinkable numbers”. The rate was around that of white child abuse. The difference was that no soldiers invaded the beachside suburbs; no white parents were swept aside, their wages diminished and welfare “quarantined”. It was all a mighty charade, but with serious purpose.

The Labor governments that followed Howard have reinforced the new controlling powers over black homelands, the strict Julia Gillard especially – she who lectures her compatriots on the virtues of colonial wars that “make us who we are today” and imprisons refugees from those wars indefinitely, including children, on an offshore island not deemed to be Australia, which it is.

In the Northern Territory, the Gillard government is in effect driving Aboriginal communities into apartheid areas where they will be “economically viable”. The unspoken reason is that the Northern Territory is the only part of Australia where Aborigines have comprehensive land rights; and here lie some of the world’s biggest deposits of uranium, and other minerals.

The most powerful political force in Australia is the multibillion-dollar mining industry. Canberra wants to mine and sell, and those bloody blackfellas are in the way again. But this time they are organised, articulate, militant. They know it is a second invasion. Having finally uttered the forbidden word, white Australians should stand with them.

• John Pilger’s film, The War You Don’t See, is available

Source:    http://www.guardian.co.uk/commentisfree/2011/jul/01/invasion-australia-forbidden-word-aboriginal


Warning: Aboriginal and Torres Strait Islanders are advised this article may contain images and references to the deceased. 

#5 July 2011

Damian Smith

Damian Smith, (1973 – ) Born New South Wales, Damian was raised in government housing by a widowed, single mother in the Industrial city of Newcastle. As one of six children, his interest in performance came through chance when at the age of ten, his mother was given tickets to the ballet. It was here that his love began. His natural ability was impressive and under the tutelage of Robin Hicks, he began to train free of charge. Being teased and bullied did not deter him and it was not long before he received a scholarship to perform at the McDonald College School of Arts, creating a safe space to explore and hone his craft with likeminded peers. 

With a dream to have lessons with Baryshnikov, Damian was supported to attend and audition for the School of American Ballet. On the strength of his first audition, he was signed up and began his international pathway through the arts. He was almost 17. 

After dancing with Ballet du Nord, he joined San Francisco Ballet in 1996. He was promoted to soloist in 1998 and to principal dancer in 2001 at the age of 27. Preparing for his inevitable retirement, Damian returned to Australia to present International Stars of Ballet in Noosa, Queensland. Through his remarkable journey hopes to be seen as a role model for Indigenous children.

Would you like to read more about this Great Moment in Blakistory …
· http://www.sfballet.org/about/company/dancers/view.asp?id=12340020
· http://www.abc.net.au/tv/messagestick/stories/s3064647.htm

Source: Sam Cook


Warning: Aboriginal and Torres Strait Islanders are advised this article may contain images and references to the deceased. 

#3 July 2011

Torres Strait Islander Railway Workers

The modernization of Australia and its foundation of vital mining and economic pathways, owes a significant debt to the blood, sweat and song Torres Strait Islander community. Officially permitted to travel to mainland Australia in 1947 Torres Strait Islander workers were primarily sought to fill the labour shortage in the agricultural industry. In the 1960s, many men, moved to the mainland to support their families. It was here they found employment building railways to mines in Mount Isa and Weipa in Queensland, and in the Pilbara and Port Hedland regions of Western Australia. 

The work was tough and so was being away from family and country. Some Torres Strait Islanders would never return to their homelands. One of the noted rail gangs was led by Father Elemo Tapim. Comprised mostly of Eastern Torres Strait Islanders, they began work constructing the massive Queensland and Western Australian inland rail system. In doing this they documented every mile in a remarkable collection of songs in the Meriam language. The songs created by the Eastern Torres Strait Islanders also act as a roadmap for future generations – figuratively and literally inadvertently mapping the tracklines from outback Queensland and remote Western Australia in song.

To this day, one Torres Strait Islander railroad gang holds the world record for laying track by hand. On the 8 May 1968 they laid 7¼ miles of track in 12 hours. This took 910 tons of rail and 13,000 sleepers. 

Would you like to read more about this Great Moment in Blakistory …
· http://www.abc.net.au/local/stories/2007/05/23/1930521.htm
· http://railwaysongs.blogspot.com/2009/02/torres.html
· http://aso.gov.au/titles/documentaries/island-fettlers/clip2/?nojs

Source: Sam Cook


Warning: Aboriginal and Torres Strait Islanders are advised this article may contain images and references to the deceased. 

#2 July 2011

Freda Glynn

Freda Glynn spent her early childhood in and around Alice Springs in the Northern Territory. She was one of forty children to be evacuated from Alice Springs during World War Two following Japanese advances into the Pacific, particularly the bombing of Darwin and Katharine. With her mother and sister, she travelled via Melbourne to a Church Missionary Society evacuee camp in the Blue Mountains. 

In 1980, with John Macumba and Philip Batty, Freda Glynn co-founded the Central Australian Aboriginal Media Association Group of Companies (CAAMA). CAAMA incorporates Imparja, the first Aboriginal commercial television station, which commenced broadcasting in 1988 in Alice Springs and was chaired by Glynn for a time. Imparja was responsible for broadcasting Urrpeye, an Aboriginal current affairs program. Freda Glynn also established the first licensed Aboriginal radio station, Radio 8KIN FM, broadcasting in regional languages. 

In 2002, she played Grandma Nina in the short film Shit Skin, a drama about a young man who takes his grandmother back to the place of her childhood so that she can reconnect with her surviving family. In May 2002, Glynn received the Award for Contribution to Indigenous Media at the Third Tudawali Indigenous Film and Video Awards held at the Sydney Opera House.

Would you like to read more about this Great Moment in Blakistory …
· http://www.womenaustralia.info/exhib/cal/glynn.html
· http://www.abc.net.au/rn/talks/8.30/mediarpt/stories/s898147.htm
· http://homepage.mac.com/will_owen/iblog/C570458628/E20060217214941/index.html
Source: Sam Cook


Warning: Aboriginal and Torres Strait Islanders are advised this article may contain images and references to the deceased.

#1 July 2011

Australian Aborigines Progressive Association

The Australian Aborigines Progressive Association (AAPA) – Originally formed in 1924 by Fred Maynard, a prolific member of the Australian Chapter of the Colored Progressive Association (1903-08). The AAPA was launched in April 1925 with a conference at St David’s Hall in Surry Hills NSW. It operated out of Addison’s Hall at 460 Crown Street, Surry Hills.

The AAPA held four major landmark conferences, amongst the many other undertakings Their activities culminated in a petition addressed to Jack Lang, the Premier of New South Wales, in May 1927, which called for the restitution of Aboriginal land. Their members had also written an appeal to King George V, which contested the power of the Aborigines Protection Board to withdraw Aboriginal control of reserves on the grounds that they had been granted by Queen Victoria.

The association grew to have eleven branches throughout New South Wales and over 500 active members. However the broad reach and vocal approach of the organisation alerted the Aborigines Protection Board to the threat that it posed. They set about a campaign to discredit the leaders of the association, attacking the credibility of Fred Maynard through a series of public statements. The association was also subject to frequent police harassment. Due to this harassment, by the end of 1927, the AAPA had been dissolved.

Today, the Australian Aborigines Progressive Association is recognised as the first United politically organised Aboriginal activist group in Australia.

Would you like to read more about this Great Moment in Blakistory …
· http://www.dictionaryofsydney.org/entry/australian_aborigines_progressive_association
· asset0.aiatsis.gov.au:1801/webclient/DeliveryManager?&pid=18787

Previous Older Entries

A little about page admin Kaiyu Moura (Bayles)

Now living in QLD raising her children on their traditional country, gathering food, learning the old art of building shelters, dance and the local language. For the past 20 years with her late Grandmother Maureen Watson and a dance group with 6 of her sisters Kaiyu travelled schools, festivals, events etc sharing the beauty of First Nations Culture through song and dance, stories, art, theatre, nursery rhymes, poetry etc and engaging all ages in different projects that inspire positive change. Also a poet, documentary maker, songwriter, artist, event organiser, media consultant, testing the waters of micro social enterprise by starting her own tshirt and sublimation printing business and with her own label, Kaiyu creates what she calls Freedom Threads.

After building their own home on Tribal Sovereign land, Kaiyu is now homeschooling and teaching the kids about making our own tinctures, learning about bushtucker and mushrooms, growing food, building with aircrete, setting up wind turbines, composting toilets and ram water pumps... Really learning what it truly means to thrive. This is our Group where we share alot of what we do

Kaiyu and the Tribe