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.

Man in traditional dress with grey beard and feathered headdress, looking into distance.

Relationships Australia acknowledges the cultural, spiritual and economic sovereignty of Australian Aboriginal and Torres Strait Islander people and we understand that the ongoing violation of this sovereignty continues to harm their relationships, health, wellbeing and aspirations.

Relationships Australia is committed to strengthening the wellbeing of Aboriginal and Torres Strait Islander people, families and communities.

We also recognise that respecting and nurturing Aboriginal and Torres Strait Islander communities benefits all Australians.

Woven dried grass bag with handle being held in front of legs.

Yara is a way of being and doing.

We honour the Kaurna concept of Yara, by weaving it through every aspect of our work. Yara influences everything we do. This is reflected in our belief in the transformative power of relationships and our understanding of the importance of responsibility, reciprocity and respect.

Yara is part of our Core Foundations – our ongoing commitment to Cultural Fitness, our approach to service design and delivery with Restorative Practice and Child-centred Practice and our Theory of Change informed by a Public Health Paradigm.

We interpret these practices as a contemporary form of Yara – they are our attempt to acknowledge the wounds of the past, take responsibility for the present and commit to create a better future, for us and generations to come.

Yara means “to give”.

It’s about reciprocity, responsibility and respect – giving and receiving in relationship without expectation.

Man in traditional dress next to woman in orange shirt, looking away from camera.

Giving in balance and harmony.

Yara is about giving without any strings attached. It’s about giving without an expectation that you’re going to be getting more, or that you deserve to be given something in return. Yara is a generosity, an openness and an intention, rather than just a transactional exchange. Yara is balance and harmony, restoration and repair. Yara is mutuality – individual and collective.

Yara is relationship. Yara is reciprocity. Yara is transformative.

Everything is interconnected.

There is nothing that is not in relationship. The land, people, time – past, present and future – all exist in an intricate web of interconnectedness. We are not alone. We are intrinsically connected to each other and to the places we share. We are part of something bigger. We live on an ancient land that is over 55 million years old. Australia is home to the oldest continuing living culture on earth, sustaining for more than 65,000 years.

Our understanding of relationships is informed and inspired by an Aboriginal and Torres Strait Islander perspective of the interrelationship of all things. This expansive viewpoint sees everything as part of a greater whole.

An issue, an individual, a couple, a family or a community are not seen as separate. They are part of a larger context and ecosystem. Our approach to relationship services and support is informed by this understanding, where we see the larger context, the full person, the interconnected issues and the richness of knowledge available to create meaningful solutions and sustainable change.

Yara acknowledges interrelationship. Yara is understanding, we’re all in this together.

We are extending the invitation to recognise, respect and reinforce cultural knowledge – to grow, enrich and amplify the strength and patterns of Aboriginal + Torres Strait Islander culture.

We are committed to strengthening the wellbeing of Aboriginal and Torres Strait Islander people, families and communities, now and into the future.

Our Core Foundations

Restorative
Practice

Public Health Paradigm

Child-centred Practice

Cultural
Fitness

Quality relationships show respect and generosity.

RECIPROCITY

IN RELATIONSHIP

Join Our Newsletter

choice(Required)
Skip to content