This week, I had initially planned to reflect on the recent Global Finance & Technology Network (GFTN) event held at the University of Western Australia’s Winthrop Hall from 24 to 26 March 20251. However, I have instead chosen to focus on a matter of cultural and ethical significance by sharing the attached video and providing contextual background on two important practices within the Australian context: the Acknowledgement of Country and Welcome to Country ceremonies. Given that some readers may be unfamiliar with these protocols, this discussion aims to elucidate their historical, cultural, and epistemological relevance.
The Acknowledgement of Country and Welcome to Country ceremonies have become central to how Australia engages with its Indigenous heritage. While they are often viewed as formalities, these practices carry profound significance. They express not only respect for Aboriginal and Torres Strait Islander peoples but also validate the continued relevance of Indigenous ways of knowing, living, and relating to land.
Historically, colonial Australia was marked by dispossession and erasure of Indigenous presence. In recent decades, however, the tide has shifted toward recognising First Nations peoples as the original custodians of the continent. This shift is increasingly institutionalised through ceremonial acknowledgements at the beginning of public, academic, and governmental events. These acts serve as both cultural rituals and political statements, reinforcing the importance of reconciliation and the recognition of enduring Indigenous presence and authority.
An Acknowledgement of Country may be delivered by any individual and typically follows a structure that honours the Traditional Custodians of the land and their Elders during formal meetings, conferences, etc. A common form includes:
“I’d like to acknowledge the Traditional Custodians of the land on which we meet today, the [insert name] people, and pay my respects to their Elders past and present.”
However, this phrasing can be adapted to reflect deeper cultural sensitivity. Expanded versions might include recognition of:
Emerging Elders;
The unbroken relationship to land, sea, and community;
The continued sovereignty of Indigenous nations and the unceded status of their territories.
In contrast, a Welcome to Country may only be performed by an Aboriginal or Torres Strait Islander Elder or authorised community member. This ceremony formally welcomes others onto Country and is a traditional protocol practiced for millennia. It typically includes an invitation to share in the custodians’ respect for the land, community, and ancestors.
These practices are now embedded in the fabric of Australian public life—not simply as gestures of courtesy, but as markers of an evolving national consciousness. They signal a growing awareness that reconciliation involves more than symbolic inclusion; it requires the recognition of Indigenous peoples as knowledge custodians whose epistemologies remain vital to Australia’s social, ecological, and intellectual landscape.
This epistemic dimension is crucial. Indigenous Australians are not only holders of ceremonial roles or custodians of land in a material sense; they are bearers of intricate knowledge systems. These systems, developed over tens of thousands of years, embody complex understandings of the environment, social governance, spiritual cosmologies, and ecological stewardship. As such, they represent a parallel form of intellectual authority often overlooked in Western frameworks of knowledge.
The act of acknowledgement is thus not merely performative. It affirms the deep epistemological presence of First Nations peoples within Australian society. It is a recognition that their knowledge traditions are not historical relics but are living, adaptive, and highly relevant to present-day challenges—from climate change to education reform.
An enriched form of acknowledgement, for example, might state:
“I would like to acknowledge the Traditional Custodians of the land on which we meet today, the [insert nation name] people, and pay my respects to their Elders past and present. I also acknowledge the enduring wisdom, knowledge systems, and cultural contributions that Aboriginal and Torres Strait Islander peoples continue to bring to education, research, and community life across Australia.”
This wording makes explicit the contribution of Indigenous Australians to contemporary sectors such as academia and civil society. It also foregrounds the concept of “knowledge sovereignty”—the right of Indigenous peoples to define, protect, and share their intellectual traditions on their own terms.
Similarly, a Welcome to Country that centres knowledge might be phrased as follows:
“On behalf of the [the nation name] people, I welcome you to our land. We have been the custodians of this Country for tens of thousands of years, and we continue to care for it and share our knowledge with respect and responsibility. May your time here be guided by the wisdom of those who walked before us.”
These formulations underscore that engagement with Indigenous Australia must move beyond recognition of land ownership toward recognition of intellectual and cultural continuity. By acknowledging this, institutions participate in a broader project of cognitive justice—one that values Indigenous knowledge on equal footing with Western scientific and academic paradigms.
Indeed, as Australian institutions increasingly embrace these rituals, it becomes vital that they do so with integrity. Tokenism and box-ticking do little to honour the lived realities of Aboriginal and Torres Strait Islander peoples. What is needed is sustained engagement with Indigenous voices, practices, and systems of thought. Educational curricula, for instance, should integrate Indigenous perspectives not as supplements, but as foundational frameworks. Environmental management policies could benefit from Indigenous land-care methodologies that prioritise balance, respect, and long-term sustainability. Universities and research bodies ought to create spaces where Indigenous scholars and knowledge holders are not merely included but centred.
Such steps require more than rhetorical inclusivity. They demand that institutions rethink epistemic hierarchies—recognising Indigenous knowledges as complex, valid, and deeply relevant. They also call for a redefinition of what constitutes expertise, authority, and intellectual contribution within public discourse.
To conclude, acknowledgement and Welcome to Country ceremonies are far more than ceremonial niceties. They are acts of historical reckoning, cultural affirmation, and epistemological recognition. When done meaningfully, they remind us that reconciliation is not simply about recognising past injustice, but about reshaping the present through an honest embrace of Indigenous sovereignty—both territorial and intellectual. As such, these rituals invite all Australians to walk with greater humility, deeper understanding, and renewed responsibility. They offer a way forward grounded not in mere inclusion, but in respectful and reciprocal engagement with the oldest continuous cultures on earth.
See footnote below for highlights from the event. Feedback and comments as always welcome.
Highlight from the event, please see some highlights from day 1 and also day 2.
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