Submissions Library

Lionel Lauch is a Gunditjmara Kirrae Wurrung-Bundjalung man. He is the co-founder of Living Culture, which teaches people to see through an Indigenous perspective in the Mornington Peninsula area, including bush tucker, medicine, dancing, art and cooking. Lionel’s family experienced intergenerational trauma through the Stolen Generations. Growing up in out-of-home care he experienced racism, violence and abuse. He has also faced racism in the health system throughout his life, which has affected his health. He has learned to let go of the anger and despair he felt growing up and feels immense pride in culture as an Aboriginal man.

Uncle Henry Atkinson is a Wolithiga man. Born in Echuca, his father was born in 1891 and his mother around 1928. Uncle Henry describes the conditions at missions, including the Black Plague, stolen wages and the walk-off at Cummeragunja mission, when people were treated so badly they left and walked as far as Mathoura, Deniliquin, Echuca, Moama and Mooroopna. He describes children later being taken away from their parents, never to see each other again. He remembers segregated classrooms and Aboriginal children not being allowed to play sport or speak language. Uncle Henry also describes his battles to return ancestral remains, the need for housing and the importance of looking after younger generations coming through. Over his life Uncle Henry has gone on to be a champion fireman, General Manager at General Electrics and a Monash University Professor, starting Aboriginal studies courses.

Anglicare Victoria outlines in its submission how facilities operated by its founding agencies included many children’s homes that accepted First Nations children who had been forcibly removed from their families and communities and were separated from kin, culture and Country. It acknowledges the extensive nature of forcible removal of Aboriginal children from their families across Victoria and Australia. It outlines its historic practices around historical records and its services today in responding to requests for files and records, as well as its work to be culturally safe in its current practices.

Anonymous 1287 believes their Grandma was stolen from her Indigenous mother in 1933, severing their connection to culture and Country. They face challenges uncovering this history due to family reluctance and the impacts of settler colonialism.

Rev Deacon Katherine Davies reflects on their limited education about Aboriginal history and the misconceptions they held growing up. She highlights the lack of awareness about the injustices faced by Aboriginal people, such as the Stolen Generations, stolen wages, and no access to social services, which they only learned about later in life.

In this submission, Kaarii recounts their family’s history of separation and injustice due to colonial policies, outlining the ongoing impact and the power of truth-telling for healing and empowerment.

Calita Murrays people are Gunai from the Gunaikurnai people her great grandparents’ side, Wotjobaluk on her great grandfather’s side, and her great, great grandmother was Dja Dja Wurrung.

In this submission, she shares her personal story and family history. She shares this for her family and the younger generation.

This submission discusses John Batman coercing the First Peoples of Victoria into signing an invalid ‘treaty.’ It outlines the importance of incorporating the truth of colonisation into the Victorian education system’s curriculum and promoting First Peoples’ understanding of Victoria’s seasons and weather.

In this submission, the author outlines the history of colonisation in Victoria and it’s impacts on First Peoples, including massacres, the ‘Stolen Generations’, segregation and resistance. They highlight the need for truth-telling, respectful listening, and encouraging storytelling.