Naa Marni Niipurna

Hello Friends

Our understanding of relationships is inspired and informed by Aboriginal and Torres Strait Islander People’s knowledge and practice that sees all things as interrelated.

Kaurna

Kaurna Land spans from Crystal Brook in the north. Cape Jervois in the south, the Adelaide hills in the east and waters in the west. Kaurna land borders Nukunu, Ngarrindjeri, Peramangk, Narungga and Ngadjuri. The term ‘Kaurna’ likely finds 
it’s roots from the neighbouring Ramindjeri/Ngarrindjeri language, showing the closeness between Aboriginal lands.

We acknowledge the Traditional Lands of the Kaurna People and we respect and support their Spiritual, Physical, Intellectual and Emotional relationship with their Country.

We acknowledge the Traditional Lands
of the Kaurna People
and we respect and support their
Spiritual, Physical,
Intellectual and Emotional
relationship with their Country.

Our understanding of relationships is inspired and informed by Aboriginal and Torres Strait Islander People’s knowledge and practice that sees all things as interrelated.

PERAMANGK

Peramangk country extends from the foothills above the Adelaide Plains, north from Mount Barker through Harrogate, Gumeracha, Mount Pleasant, and Springton to the Angaston and Gawler districts in the Barossa, and south to Strathalbyn and Myponga on 
the Fleurieu Peninsula. There are also sites along the River Murray to the east where Peramangk people had access to the river. “Peramangk” is a combination of words ‘Pera’ – place on the tiered range of mount lofty and ‘Maingker’ – red ochre skin warrior.

We acknowledge the Traditional Lands of the Peramangk People
and we respect and support their Spiritual, Physical, Intellectual and Emotional relationship with their Country.

We acknowledge the Traditional Lands
of the Peramangk People
and we respect and support their
Spiritual, Physical,
Intellectual and Emotional
relationship with their Country.

Our understanding of relationships is inspired and informed by Aboriginal and Torres Strait Islander People’s knowledge and practice that sees all things as interrelated.

Erawirung

Erawirung refers to the Yirawirung and Jirawirung people whose lands are located on the upper reaches of the Murray River in the Berri Riverland. The Riverland also refers to areas surrounding such as: Ngaiawang, Ngawait, Nganguruku, Ngintait, Ngaralte, Ngarkat and small parts of Maraura and Daanggali.

We acknowledge the Traditional Lands of the Erawirung People and we respect and support their Spiritual, Physical, Intellectual and Emotional relationship with their Country.

We acknowledge the Traditional Lands
of the Erawirung People
and we respect and support their
Spiritual, Physical,
Intellectual and Emotional
relationship with their Country.

Our understanding of relationships is inspired and informed by Aboriginal and Torres Strait Islander People’s knowledge and practice that sees all things as interrelated.

BOANDIK

Boandik country is located in the Mount Gambier region. “Boandik” or “Bunganditji” means ‘People of the Reeds’.

We acknowledge the Traditional Lands of the Boandik People and we respect and support their Spiritual, Physical, Intellectual and Emotional relationship with their Country.

We acknowledge the Traditional Lands
of the Boandik People
and we respect and support their
Spiritual, Physical,
Intellectual and Emotional
relationship with their Country.

Our understanding of relationships is inspired and informed by Aboriginal and Torres Strait Islander People’s knowledge and practice that sees all things as interrelated.

kurdnatta

Kurdnatta country is located in the Port Augusta region. This area also includes the lands of the Barngarla and Nukunu people. “Kurdnatta” means ‘Place of Drifting Sand’.

We acknowledge the Traditional Lands of the Kurdnatta People and we respect and support their Spiritual, Physical, Intellectual and Emotional relationship with their Country.

We acknowledge the Traditional Lands
of the Kurdnatta People
and we respect and support their
Spiritual, Physical,
Intellectual and Emotional
relationship with their Country.

Next
Next

We come together as RASA, a not-for-profit organisation that exists on the lands of Kaurna . Tarntanya . Kuntu . Yartapuulti . Warraparinga . Para Wirra . Peramangk . Erawirung . Boandik . Kurdnatta .

RASA recognises the world’s oldest continuous living culture. For more than 65,000 years the original custodians welcomed all people to their Lands. They taught us responsibility, reciprocity and connections to these lands, knowing we are all visitors to these places that we live, work, and enjoy.

We acknowledge the importance of knowing these countries, to recognise the Aboriginal and Torres Strait Islander people, their Elders, their communities, their stories. When we learn about Country we recognise the care for the lands, skies, waters, plants, and animals that has always been a part of Aboriginal cultures.

We come together as RASA,
a not-for-profit organisation that
exists on the lands of
Kaurna . Tarntanya . Kuntu .
Yartapuulti . Warraparinga .
Para Wirra . Peramangk . Erawirung .
Boandik . Kurdnatta .

RASA recognises the world’s oldest
continuous living culture. For more
than 65,000 years the original
custodians welcomed all people to
their Lands. They taught us
responsibility, reciprocity and
connections to these lands,
knowing we are all visitors to these
places that we live, work, and enjoy.

We acknowledge the importance of
knowing these countries, to recognise
the Aboriginal and Torres Strait
Islander people, their Elders,
their communities, their stories.
When we learn about Country we
recognise the care for the lands,
skies, waters, plants, and animals
that has always been a part of
Aboriginal cultures.

We are conscious of our privilege to be here, doing the work that we do.
We understand that this privilege comes from the ongoing violation of these
lands which continues to harm Aboriginal and Torres Strait Islander people's

relationships, health, wellbeing and aspirations.

RASA embraces the opportunity to learn from the knowledge and wisdom of First Nations peoples. The knowledge and wisdom we absorb inspires us to work restoratively,
with open-mindedness and holistically, to foster meaningful change in future lives.

We believe that walking in harmony depends on our ability as an organisation to listen, appreciate, collaborate, learn, and speak up.

We are conscious of our privilege to
be here, doing the work that we do.
We understand that this privilege
comes from the ongoing violation
of these lands which continues to
harm Aboriginal and Torres Strait
Islander people's relationships,
health, wellbeing and aspirations.

RASA embraces the opportunity to
learn from the knowledge and
wisdom of First Nations peoples.
The knowledge and wisdom we
absorb inspires us to work
restoratively, with open-mindedness
and holistically, to foster meaningful
change in future lives.

We believe that walking in harmony
depends on our ability as an
organisation to listen, appreciate,
collaborate, learn, and speak up.

This is, was and always will be, Aboriginal land, water and songlines.

This is, was and always will be,
Aboriginal land, water and songlines.

Smiling grandmother holding and looking at happy granddaughter.

The contribution of Aboriginal and Torres Strait Islander people has informed our understanding of relationships and the honouring of children.

A cropped image of a childs hand holding two adult hands.

Ngartuitya means ‘for the Children’.

Ngartuitya (nar too it yah) is a Kaurna concept from the traditional owners of the Adelaide Plains region meaning ‘for the Children’. This concept values and spotlights children and reorients the focus to be for them, not without them. Our Child-centred Practice approach to service design and delivery for children’s services embraces Ngartuitya and brings children and their experience into the middle of the presenting situation. This broadens understanding and creates the fullest picture to arrive at solutions that fit well.

Children Matter

Our ‘Think Children and Young People’ approach resonates across our whole organisation. We recognise children have their own identity and experience. Children need to be in the conversation because they speak the truth and have a unique perspective. It’s imperative that children and young people feel heard so that they are an intrinsic part of the process and not forgotten, even when they are not a direct client. We can learn from their honesty and insight to strengthen and heal the relationships in families, communities and society as a whole.

Listening to them is important.

When adults speak for children and young people, they often misinterpret or avoid hard truths. We view parents as allies and support them to listen and learn more about their child’s experience and how the issues may be affecting them.

Listening to a child’s perspective has real impact because it means we truly understand what it’s like for the child. Being heard helps children to make sense of their experiences, understand their feelings and improve their skills to manage transitions in their lives.

Children creating art, colouring and pasting on a desk.

What we do has flow on effects to everyone around us.

Family relationships are interconnected and children are affected by their surroundings.

We place children at the centre.

A collection of shells on the sand.

Children exist within a dynamic and interconnected network of relationships – from their home, to their friends, to their school and wider community.
We value and recognise the diverse forms that families take and the different strengths and expertise they possess.

By putting children at the centre and widening the circle of involvement, we create a fuller picture, invite new conversations and open up all the richness of knowledge available to heal, repair and find a way forward – so we can support children to thrive and grow strong.

Placing the Child
at the Centre

SPACE

Children are given a safe, inclusive space and opportunities to form and express their view.

VOICE

Children are included and supported to express their experience and view.
 

Placing the Child
at the Centre

AUDIENCE

Children are listened to and their views are heard.
 

INFLUENCE

The view of children is acted upon as appropriate.

Creating a safe space to share.

We allow children and young people to share their own view of their world by giving them a comfortable space and accessible tools, so they can be heard and have their views considered.

What to expect.

We work in partnership with parents and caregivers to navigate challenges, promote family strengths and connections, and build confidence to make positive change.

This is done using a strengths-based and inclusive approach, assisting families to work together to develop an informed agreement between all participating family members, that best supports the child. This may include decisions about how their children will be loved, protected and parented.

Where possible, families from diverse cultural backgrounds are provided with a Coordinator from a similar background, who understands the protective factors that culture provides and ensures that processes support the family’s cultural identity.

S
A
F
E


How can I have my say


what do i want to happen?


how will it work?


what is
it about?

Children and young people thrive when they feel safe, loved and nurtured.

Two small children happily hugging at sunset.

Happy healthy lives, safe from harm.

It is every child’s right to grow up being safe and feeling safe.

It’s essential that we support and nurture our future generations, so they can do well and develop the skills to set them up for life and achieve their full potential.

Placing children and young people at the centre and acknowledging their experience, nurtures growth and repair for all involved.

Relationships are essential to healthy, happy lives.

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