You can apply for a grant of up to $80,000 for initiatives or projects that result in more Aboriginal Territorians entering employment and developing careers within the workplace. You can apply if you are a Northern Territory enterprise and employ Aboriginal Territorians including incorporated Aboriginal organisations, private businesses, industry bodies, not-for-profit organisations and other incorporated organisations.
Commander Matthew Hollamby has responsibility for the Northern Command, which includes the Katherine, Arafura, and Arnhem and Western Divisions
The month of November 2017 saw the lowest number of property crimes reported in Katherine in the past five months, taking total property crime to 15% lower this financial year compared to the same period last financial year. This was a positive for the community leading into the Christmas period. Home security is a feature of policing operations and the community can help by undertaking basic security measures, including locking your doors at night or when your home or car is unattended.
Despite the positive outcome in property offences, the number of reported assaults spiked during November. The involvement of alcohol and domestic violence continue to be dominant factors in violent crime, and NT Police continue to place significant emphasis on reducing domestic violence.
In Nhulunbuy, both property and violent crime abated during the month of November 2017 to return to generally low rates. Unfortunately, alcohol and domestic violence continue to feature as factors in these statistics. Police at Nhulunbuy continue to work closely with local service providers to target the causal factors of crime.
We are now in the cyclone and flood season. Residents should have prepared their basic emergency kits and have considered a family cyclone or flood action plan. More information can be found at www.securent.nt.gov.au. Motorists are asked to take particular care on wet roads and where possible avoid driving on flooded roads and crossings. Last year, the Region experienced a number of deaths and vehicles washed off causeways in these circumstances.
The Northern Command encourages the community to report all suspicious activity and offending by reporting crimes to 131 444 or via Crime Stoppers on 1800 333 000. Further, NT Police encourage the community to access the Neighbourhood Watch NT website, which provides some practical tips on how you can reduce the risk of becoming a victim.
Are you an Aboriginal Territorian who is interested in taking up teaching? Apply now for the Teaching – Growing Our Future Scholarship! The scholarship aims to increase the number of Aboriginal educators across the Territory.
2017 NT Young Aboriginal Educator Jade Sharp said teaching is a rewarding career and encourages those interested to apply.
“I love being a teacher. Teaching is the only job that creates all other jobs and I’m proud to be able to pass on some of myself to the children I work with,” she said.
This story contains images of people who are deceased.
Aboriginal missions, which existed across Australia until the 1970s, are notorious for their austerity. Aboriginal people lived on meagre rations – flour, sugar, tea and tobacco – and later, token wages. At some missions, schoolgirls wore hessian sacks as clothes or skirts made from old bags.
Christmas, however, was a joyful time on them. Old people remember Christmas for food, gifts and carols. But the celebration had a sinister edge. For years, missionaries hoped the joy of Christmas would replace Aboriginal traditions. But Christmas actually became an opportunity for creative cross-cultural engagement, with Aboriginal people adopting its traditions and making them their own.
The food was a respite from the usual diet of damper, rice or stew. On the Tiwi Islands in the Northern Territory, missionaries would shoot a bullock, and the old women remember feasting on beef and mangoes on the beach.
Missionaries used food to attract people to church. Christmas might be the only day of the year that it was distributed to everyone. Cake was a favourite. On Christmas Day at Gunbalanya in western Arnhem Land in 1940 the superintendent called it “the happiest we’ve experienced here. Ten huge cakes for Natives – no complaints – 106 at service” (suggesting that church attendance was linked to cake quantity).
For elders on Groote Eylandt in the Gulf of Carpentaria, turtle-egg cake was a highlight of Christmas in the 1940s. As Jabani Lalara recalled:
We used to have a lovely Christmas … In front of the church, that’s where they used to put the Christmas tree and that’s where we used to get a present. Especially like cake, used to make from turtle egg. I love that cake. True.
Gifts were another drawcard. On Christmas 1899, the Bloomfield River Mission in far-north Queesland was said to be “overflowing” because Aboriginal people “heard there would be a distribution of gifts”. These included prized items such as handkerchiefs, pipes and knives. At some missions, Santa (often the superintendent) distributed gifts.
However looking back, old people have mixed feelings about the gifts. As much as they loved them at the time, they discovered their treasures were only toys that white children had rejected. As one person told me:
We didn’t have much in them days, it was tough, but we were happy. We were happy with those secondhand toys at Christmas from the Salvation Army. We didn’t know they were secondhand toys at the time. I found out in my later years.
Missionaries and Aboriginal people alike loved carols; they were an opportunity for shared enjoyment. Tiwi women look back fondly on their time singing with nuns. Said one woman:
Sister Marie Alfonso, she used to play organ and all of us girls used to sing in Latin, but we still remember… Every Christmas [the old women] sing really good. They all can remember that Latin. It’s really nice.
There were also nativity plays, with Aboriginal children proudly performing for their communities. Said another:
When there was Christmas or even Easter Day there was a role-play… On Christmas Day I used to read. Three of them was the Wise Men and the other one was Mary and the other young boy was Jesus.
Behind the lightheartedness came an agenda. As one priest commented, Christmas was to be a “magnet” to draw people into missions. Ultimately, missionaries hoped the celebration of Jesus’s birth would prove more attractive than Aboriginal people’s own ceremonies.
For those who would not settle on missions, Christmas was used against them. At Yarrabah in Queensland the “unconverted heathens” were invited to join the festivities, but their exclusion was symbolised by them walking at the back of processions, sitting at the back of the church and being the last to be served their meal.
In missionaries’ eagerness to use Christmas to spread Christianity, they started to use Aboriginal languages (with Aboriginal co-translators). At Ngukurr in southern Arnhem Land and Gunbalanya, the first church services in Aboriginal languages were Christmas services (in 1921 and 1936).
Aboriginal people loved carols, so these were the first songs translated. On the 1947 release of the Pitjantjatjara Hymnal, Christmas carols were the most popular (The First Noel sung in parts being the favourite). On Groote Eylandt, translation began with Christmas carols, nativity plays and Christmas readings in the 1950s. At Galiwin’ku on Elcho Island in Arnhem Land, the annual Christmas Drama was in Yolngu Matha from 1960.
Translation was meant to make missionary Christianity more attractive, but it opened the way for more profound cultural experimentation. Aboriginal people infused Christmas with their own traditions. On the Tiwi Islands, in 1962 there was a “Corrobboree Style” nativity on the mission told through traditional Tiwi dance. Dance traditions missionaries had previously called “pagan” were now used by Tiwi people to share the Christian celebration.
At Warruwi on the Goulburn Islands in western Arnhem Land, Maung people began “Christmas and Easter Ceremonies” from the 1960s, blending ceremonial styles with Western musical traditions as well as their own music and dance. At Wadeye, in the Northern Territory, “Church Lirrga” (“Liturgy Songs”) include Christmas music, sung in Marri Ngarr with didjeridu. The Church Lirrga share the melodies of other Marri Ngarr songs that tell of Dreamings on the Moyle River.
Many who embraced Christianity sought to express their spirituality without missionary control. At Milingimbi in the NT, Yolngu people developed a Christmas ceremony with clap sticks and dijeridu outside the mission and free of missionary interference.
At Ernabella Mission in South Australia in 1971, people began singing the Christmas story to ancient melodies, with the permission of their songmen. Senior Anangu women at Mimili, SA, later sang the Pitjantjatjara gospel to their witchetty grub tune, blending Christmas with their Dreamings and songlines.
Christmas was woven into community life. Just as introduced animals found their way into Aboriginal songs and stories, Christmas became part of the seasons and landscape, as Therese Bourke explained at Pirlangimpi on the Tiwi Islands:
They used to have donkeys [here] and the donkeys used to come round in December. And my mother’s mob used to say, “they’re coming around because it’s Christmas and Jesus rode on the back of one.”
The missions transformed into “communities” under a policy framework of self-determination in the 1970s, although missionaries themselves often remained active in the communities for decades. Meanwhile, many Aboriginal people have mixed memories of the missions – fondness for some aspects, anger at others – including Christmas.
But regardless of the missionaries, Christmas became an Aboriginal celebration in its own right. Some missionaries even came to appreciate Aboriginal ways of celebrating Christmas in line with their Dreamings. Though missionaries had wanted to replace Aboriginal spirituality with a “white Christmas”, it became a season of deeper meetings of cultures.
Top Enders forking out for sky-high airfares will get the chance to air their frustration when a Senate inquiry visits Darwin next year.
The Rural and Regional Affairs and Transport References Committee is calling for first-hand experiences of flight prices in regional, rural and remote locations and will scrutinise the factors that determine pricing.
“It’s looking at regional routes and seeing what can be done from a federal perspective, from a regulatory perspective, to try and improve our connectivity,” Member for Solomon Luke Gosling said.
On 16 November 2017, the Senate moved that the following matters be referred to the Rural and Regional Affairs and Transport References Committee for inquiry and report by 30 March 2018.
Submissions should be received by 5 February 2018.
The operation, regulation and funding of air route service delivery to rural, regional and remote communities, with particular reference to:
1. social and economic impacts of air route supply and airfare pricing;
2. different legal, regulatory, policy and pricing frameworks and practices across the Commonwealth, states and territories;
3. how airlines determine fare pricing;
4. the determination of airport charges for landing and security fees, aircraft type and customer demand;
5. pricing determination, subsidisation and equity of airfares;
6. determination of regulated routes and distribution of residents’ fares across regulated routes;
7. airline competition within rural and regional routes;
8. consistency of aircraft supply and retrieval of passengers by airlines during aircraft maintenance and breakdown;
9. all related costs and charges imposed by the Civil Aviation Safety Authority; and
10. any related matters.
Committee Secretariat contact:
Senate Standing Committees on Rural and Regional Affairs and Transport
PO Box 6100
Canberra ACT 2600
Sea Swift has joined forces with East Arnhem Regional Council to help reduce landfill waste and increase recycling in the Northern Territory’s remote island communities.
The Northern Australia shipping company will be sponsoring the Council over the next 12 months by transporting recycling materials from the East Arnhem Land communities back to Darwin for processing at no cost to Council.
The initiative aims to reduce the combined 215,641m² area of all landfills in East Arnhem communities, and help the Council reach their target of 25 per cent waste recycled by 2020 and 50 per cent by 2025.
Sea Swift Chief Executive Officer Fred White said Sea Swift’s philosophy has always been to support every community where it operates.
“We have always understood the importance of supporting local communities, because we realise that a company like Sea Swift isn’t just a passive passer-by,” he said.
“The communities where we operate rely on the services we provide, and giving back is a core value of our company.
“We fully support the Council’s aim to minimise landfill expansion and the negative environmental impacts to their communities, making them more sustainable into the future.”
Sea Swift will help transport recyclable waste to Darwin for processing from communities including Gove, Groote Eylandt, Bickerton, Umbakumba, Elcho Island, Lake Evella, Milingimbi and Ramingining.
The following items will be recycled:
Cans and bottles
E-waste (old electronics including TVs and computers)
Hard mixed plastics (wheelie bins, pipes etc.)
Plastic shrink wrap
Batteries (automotive and domestic)
Aluminium, brass, and copper wire
Waste engine oil.
All recycling will be strapped down on pallets, with Council estimating up to four pallets from each community per month.
East Arnhem Regional Council Chief Executive Officer John Japp said Sea Swift’s sponsorship would greatly help the Council and its 8,500 residents to be a more sustainable region.
“There are nine communities located across the East Arnhem region, and five of these communities are island based which adds to the remoteness and logistical issues in proving council services to the communities,” said Mr Japp.
“The support from Sea Swift will assist Council in achieving the actions set out in our Waste Management Strategy by reducing the ecological footprint of our nine communities.
“Council is focused on improving environmental management of our landfill operations and creating a more sustainable future for this generation and for generations to come.
“The sponsorship reduces the financial burden of transporting recycling back to Darwin and frees up Council funds that would otherwise be spent in the resources recovery process.
“It also allows Council to use the saving on other important programs that support the wellbeing of the East Arnhem communities.
“Sea Swift’s support and sponsorship is helping the East Arnhem Regional Council recycle the past to preserve our communities’ future.”
Sea Swift also sponsors several other recycling initiatives in the Northern Territory as part of its overall community support and engagement program.
Sea Swift has depots in Darwin and Gove, as well as in Far North Queensland, and continues to expand its provision of services into the Northern Territory.
Sea Swift is one of the largest employers in Northern Australia with more than 400 staff and 30 vessels, and makes a significant contribution to Aboriginal and Torres Strait Islander communities across the region.
If you have a freight enquiry and would like to speak to Sea Swift, contact its Darwin office on (08) 8935 2400 or email firstname.lastname@example.org
Official Opening Ceremony of Wathawuy Merge Project Completes Community Recognition!
On Thursday 19th October Dhimurru held an ‘’Official Opening’’ event to acknowledge the community organisations and funding bodies that supported the project over the past 12 months. It was also a chance to thank Traditional Owners of this area for their support as well. Respected Rirratjingu elder Bakamumu Marika had the honour of cutting the ribbon and declaring the new crossing to Goanna Lagoon OPEN.
It was a great day of speeches, manikay, bunggul, recognition and most of all, reflection. Dhimurru believes an important part of our work culture is to make our staff feel proud of all their great achievements. Sometimes the staff need to take a step back and acknowledge their achievements because sometimes, they just move from one project to another without acknowledging this!
This project has achieved a management strategy to protect the river biodiversity for long term protection for future generations to enjoy.
Dhimurru would like to thank again Rio Tinto Gove Operations for sponsoring the event through the Sponsorships and Donations Programme, and the supporting organisations listed below for their contribution to the successful outcomes of the Latram Goanna merge project.
Organisations and people who supported the project were:
1. Department of Infrastructure, Planning and Logistics NTG
2. Natural Disaster Relief and Recovery Arrangement Unit, Department of Treasury and Finance
3. Disaster Recovery Branch, Emergency Management Australia
4. Department of the Chief Minister Regional Network – East Arnhem
5. Department of the Prime Minister and Cabinet
6. NORFORCE – Arnhem Squadron
7. Datjala Work Camp
8. Ngalakan Billy Wanambi – Learning on Country Program
9. Madawurrk Marawili – Learning on Country Program
10. Bayini Yunupingu – Learning on Country Program
11. Marayala Yunupingu – Learning on Country Program
12. Gudatjpirr Yunupingu – Learning on Country Program
13. Rirratjingu Aboriginal Corporation
14. Rio Tinto Alcan Gove Operations
15. YBE (2) Pty Ltd
16. Tecker from WJP Structural
17. Gumatj Aboriginal Corporation
Traditional owners in Maningrida, 500 kilometres east of Darwin, are campaigning to ban commercial fishing in their waterways. Julius Kernan, a traditional owner, told the ABC his sons were struggling to catch enough fish to feed their families.