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In this topic, we look at the important role Aboriginal and Torres Strait Islander women play in governance and as leaders. We explore opportunities for your organisation, community, or nation to empower women in governance. We also discuss some of the major challenges they face and provide tips for overcoming these. This topic is not only for women – women in leadership is everyone’s business.
While reading this topic, think about the following questions and how they relate to your organisation, community or nation:
Just as there’s no one theory of leadership, there’s no single template for First Nations women in leadership.1C. Chamberlain, D. Fergie, A. Sinclair and C. Asmar, “Traditional midwifery or ‘wise women’ models of leadership: Learning from Indigenous cultures,” Leadership 12, no. 3 (2016): 353, [link] Women play an important role in strengthening their families and groups. Harnessing their skills, cultural knowledge and experience makes governance more effective.
Many of the ways women have led and changed society is often not recognised as leadership. This includes migrant, Indigenous and minority women. Instead, this has had other labels such as ‘working in community’ or ‘volunteering’.2Joy Damousi and Mary Tomsic, “Introduction to Diversity in Leadership: Australian Women, Past and Present” in Diversity in Leadership: Australian women, past and present, eds. J. Damousi, K. Rubenstein and M. Tomsic (Canberra: ANU Press, 2014); C. Chamberlain, D. Fergie, A. Sinclair and C. Asmar, “Traditional midwifery or ‘wise women’ models of leadership: Learning from Indigenous cultures,” Leadership 12, no. 3 (2016): 351, [link]
Despite the bias against recognising women leaders as ‘leaders’, women continue to perform valued roles in governing their families, clans, organisations, communities or nations.3Jackie Huggins, “Indigenous Women and Leadership – A Personal Reflection,” Indigenous Law Bulletin 6 (2004): 5-7; Aileen Moreton-Robinson, Talkin’ Up to the White Woman: Indigenous Women and Feminism (Brisbane: The University of Queensland Press, 2000); C. Chamberlain, D. Fergie, A. Sinclair and C. Asmar, “Traditional midwifery or ‘wise women’ models of leadership: Learning from Indigenous cultures,” Leadership 12, no. 3 (2016): 352, [link] They have always had influential leadership responsibilities for Country, Law and collective identity in accordance with Indigenous cultural traditions. Many continue to hold deep gender-based knowledge based on such responsibilities. In doing so, they provide profound and impactful leadership. Today, senior women are often the bedrock of community and family wellbeing, and are active in many leadership and governance roles.
Recognising the number of women who hold important governing roles in their groups is also growing.
As First Nations women increasingly hold positions of authority, they can influence, educate and provide more opportunities for others.
“Black women make the best leaders … [Black women exhibit] three particular traits that I think are extremely important in leadership.
Passion
… We are passionate about our culture, about our communities, about our families. And we are passionate about passing on knowledge to the next generation … This passion has led to work not only individually, but for the greater good … The second is
Resilience
The strongest people in the world are not the ones who are most protected. They are the ones who have had to face struggles, adversity, and obstacles, surmount them, and survive. Aboriginal women have displayed a perseverance and resilience that has taken us through decades of change. We have achieved great things …And finally,
Courage
the mental and moral strength to face difficulty, fear, and adversity, and to become better for it … To me, these are the things that drive a better community.”
– Michelle Deshong, Kuka Yulanji woman, 2015.4Michelle Deshong, “Black women: tipping the balance,” TedxJCUCairns, 2015, TEDx Talks, 15:35, [link]
Waltja Tjutangku Palyapayi Aboriginal Corporation’s directors are Indigenous women from remote communities across Central Australia. Directors (a maximum of twelve senior women) are elected by members at Waltja’s Annual General Meeting. To be eligible for election, the women must be permanent residents of their community. Once elected, Waltja’s directors vote on five officer bearer positions: chairperson, public officer and three executive directors. Together with the CEO, they make up Waltja’s executive team. Directors and executive directors hold office for one year and are able to run for re-election every year.
The Waltja board represents each of Waltja’s target communities. Directors are chosen based on their length of membership with Waltja, their community service, leadership, and advocacy skills. Each director has a proxy who often takes an active role in the community and during meetings as necessary. This means that if a director is unable to attend a board meeting, their community’s voice can still be heard. It also means that directors feel supported by the proxy when they need to talk about or make decisions that impact their own community.
Waltja’s system of inviting a second woman, the proxy, to attend meetings along with each director also encourages community development. It allows more experienced women the opportunity to mentor younger or less confident women and facilitates succession planning. Both Waltja’s directors and proxy directors are volunteers.
Through the board of directors, Waltja provides Aboriginal women leaders an opportunity to discuss issues, concerns, and needs across different language groups. This space allows them to celebrate their culture, build and maintain trusted relationships across the region, and engage with stakeholders and service providers. These interactions help build genuine intercultural understanding and ensure their voices are heard.
In the above video, April Martin talks about Waltja’s governance processes and the strong women who are on their board.
Aboriginal and Torres Strait Islander women have the right and the capabilities to actively participate in and shape Indigenous governance for the better.
Aboriginal and Torres Strait Islander women make Indigenous governance stronger and healthier. They also better represent the diversity of needs, viewpoints, skills and experiences.
While everyone has a responsibility to rebuild Indigenous governance to support women’s active participation, it’s First Nations women themselves who do this best.
Here are some examples of leadership programs that aim to empower Aboriginal and Torres Strait Islander women and develop their leadership capabilities:
Glass Jar Australia’s Shooting Stars Leadership Program works to develop the leadership capability and capacity of young Aboriginal and Torres Strait Islander women. They achieve this through leadership camps, networking and volunteering, facilitated workshops and opportunities to develop project management and other leadership skills.
This video on the Shooting Stars 2022 Senior Leadership Camp provides a snapshot of how the program helps Aboriginal and Torres Strait Islander women develop into strong leaders.
Shooting Stars also undertakes regular yarning circle with Aboriginal girls, women, and their communities. This place-based process allows Shooting Star’s participants, staff, schools and localised steering committee members to take ownership of the program within their community. Through this yarning process, Shooting Stars can identify barriers and facilitators to their empowerment of Aboriginal women. Read more about the Yarning with the Stars Project.
Galiwin’ku Women’s Space (GWS) is another example of strong women stepping into leadership roles for their community. The space is run and led by Yolŋu women. It supports and empowers women on Elcho Island who are experiencing domestic and family violence. GWS offers crisis accommodation, case management and outreach support for at-risk women and children. GWS also facilitates community education sessions to help address the underlying drivers of domestic and family violence.
GWS have three underpinning principles – Gurrutu, Client-led and Two Worlds. These principles guide their culturally safe approaches to the education, support and safety of women and families. Yolŋu women work alongside the Elcho Island community, Yolŋu leaders and Elders (both men and women), and researchers to create a stronger and safer community for everyone.
You can learn more about Galiwin’ku and the Yolŋu women who run the space.
Kanyirninpa Jukurrpa (KJ) established their Women’s Leadership Program (WLP) in 2016 to provide Martu women with a safe, supportive platform to address critical issues affecting their communities. This initiative empowers women to take on leadership roles and advocate for meaningful change, both within their communities and in collaboration with external stakeholders. The WLP brings Martu women together to discuss and tackle pressing issues, including family violence, alcohol consumption, the well-being of children, and youth delinquency. By fostering open dialogue and collective action, the program empowers women to create solutions that reflect the needs and values of their communities.
Martu women in the program actively engage with key stakeholders, such as Perth Children’s Hospital, the National Indigenous Australians Agency (NIAA), and Banksia Juvenile Detention Centre. Through discussions, presentations, and advocacy sessions, they ensure that Martu voices are heard and that policies and services are better tailored to community needs.
A significant achievement of the program is the creation of the Wangka Minyirrpa panel, which provides cultural recommendations to the Court and the Prisoner Review Board. This panel plays a vital role in judicial decision-making, particularly on issues such as family violence and the unique needs of women prisoners. It ensures that cultural perspectives are integral to decisions affecting Martu families.
The WLP promotes collaboration with other First Nations organisations. Program representatives have travelled to Alice Springs and other locations to share experiences and explore solutions for improving community well-being and safety. This has fostered a strong sense of unity and solidarity among participants.
The Women’s Leadership Program is closely aligned with the Women and Families Program, creating a seamless framework for Martu women to engage in leadership and family-oriented activities. Women participating in the program are contracted on a casual basis, offering flexibility to balance their leadership roles with other commitments. Participants are also encouraged to join other KJ initiatives, such as the Ranger and Families programs, further enriching their leadership journey.
“Working together it’s been hard as a young mum but now all working together as a team to make it better for Martu and we need your help.”
-Martu Women1Kanyirninpa Jukurrpa (KJ), “Annual Report 2023-2024”, 39. [link]
As in the wider non-Indigenous Australian environment, challenges remain for First Nations women in governance settings. These challenges are not just about equal representation of women in membership, governance leadership, or organisational staffing. Women can also experience challenges when practically exercising leadership. For example, in terms of:
With carefully considered strategies, these challenges can be overcome.
“Everywhere I heard how our women and girls are the nurturers and teachers providing care to children, families and communities. Simultaneously, I heard how this deep commitment to our society drives women to become leaders in fighting for a better existence for all our people.”
– June Oscar, AO, Bunuba woman and Social Justice Commissioner, 2020.5June Oscar and Australian Human Rights Commission, Wiyi Yani U Thangani (Women’s Voices): Securing Our Rights, Securing Our Future Report (Australian Human Rights Commission, 2020), 54.
Aboriginal and Torres Strait Islander women face what’s called ‘intersectional’ discrimination and disadvantage. This is the combined effect of structural racism experienced as Indigenous peoples, and gender inequality experienced as women.
Gender inequality means that power, resources and opportunities are unequally distributed between men and women in a way that tends to advantage men and disadvantage women. It also means that women and men are unequal in social settings through attitudes, norms and practices.
Some of the ways this inequality can affect the active participation of Aboriginal and Torres Strait Islander women as leaders in governance include:
The Gari Yala (Speak the truth): Gendered Insights report (2021) explores the intersection of gender and Aboriginal and Torres Strait Islander identity in Australian organisations. It helps highlight some common challanges faced by First Nations women in governance.
According to the Gari Yala report, First Nations women are:
While this research examined data from the wider Australian workforce, women in Aboriginal and Torres Strait Islander organisations are not immune from issues. For example, identity strain, cultural load, and being exposed to culturally unsafe situations in cross-cultural contexts of workplaces (paid and unpaid).7Olivia Evans, Gari Yala (Speak the Truth): gendered insights (WGEA Commissioned Research Report in partnership with the Jumbunna Institute of Education and Research and Diversity Council Australia, 2021), [link]
All groups need to make sure their governing bodies and management pay closer attention to their workplace culture and work to improve it. This benefits everyone, not just women.
“Commit to unearthing and acting on workplace truths – however uncomfortable this may be. Organisations must be prepared and willing to interrogate and understand the truth about their employees’ experiences at work, and in particular how gender and Aboriginal and/or Torres Strait Islander identity intersect to determine these experiences. Organisations must also acknowledge and seek to address how their policies and workplace culture around caring responsibilities may be particularly harmful to Aboriginal and Torres Strait Islander women in their workforce.”
– Gari Yala (Speak the Truth): gendered insights report, 2021.
There are many positive ways to support the leadership aspirations of Aboriginal and Torres Strait Islander women. Some of them require a commitment to closing gender inequality gaps and making sure women are well represented in leadership roles. Others include making leadership mentoring and ‘on the job’ governing opportunities available to young women.
“We need consultants and people in leadership roles. Like more of us to do that work. Aboriginal consultants and leaders to walk with us through that journey. Women and children support services to help them get out of domestic violence situations. More Aboriginal women in leadership roles and be a voice for us and make decisions.”
– Dubbo women, Wiyi Yani U Thangani report, 2020.8Australian Human Rights Commission, Wiyi Yani U Thangani (Women’s Voices): Securing Our Rights, Securing Our Future Report (Australian Human Rights Commission, 2020), 162.
The Healing Foundation suggests groups invest in tailored, localised training programs that:
There are other ways to support women in governance. This might mean:
For example, by including them on boards or providing them with equal opportunity to participate in decision-making and meetings.
Supporting women in governance also means treating women as individuals with their own goals and aspirations, and giving them opportunities to follow these aspirations.
Groups should make an effort to recognise the significant role women have played – and continue to play – in their organisation, community or nation.
The Asserting the Modern Matriarchy guide outlines six women-centred principles to help guide their Women’s Leadership and Coaching Programs. The guide’s authors include Meriam woman Kerry Arabena, and Yorta Yorta woman Karen Milward.
The principles they outline may also help guide your group to support women in governance and leadership.
The six principles are:
A 2009 report from the He Wāhine Pūmanawa Māori Women’s Leadership Workshop highlights the unique contributions Māori women bring to boards. These contributions reflect qualities that are often shared by First Nations women more broadly:
The report also outlines strategies that Māori women have developed to increase the representation and success of First Nations women on boards. Many of these strategies were collectively developed by Māori women and draw from real-life experiences. A central theme of the strategies was succession planning and encouraging younger or emerging Māori women to gain confidence and experience in seeking board positions.11Manatū Wāhine, Ministry of Women’s Affairs (MWA), Māori Women on Boards, Report from the ‘He Wāhine Pūmanawa’ Māori Women’s Leadership Workshop (MWA, 2009), [link]. Experienced board members can support this process through several practical actions:
In addition to supporting emerging directors, the report offers valuable advice for getting young women involved in governance. These strategies include:
These initiatives aim to build a pipeline of skilled, confident young women who are prepared to take on leadership and governance roles, ensuring that First Nations women continue to have a voice in shaping their organisations, communities, and nations.
NPY Women’s Council (NPYWC) began as an advocacy organisation for women in the NPY region. Today, it is also the major provider of human services to women and their families. NPYWC is governed and directed by Aboriginal women across twenty-six desert communities in the cross-border regions of Ngaanyatjarra Pitjantjatjara Yankunytjatjara (NPY) lands in central Australia.
NPYWC’s social enterprise, Tjanpi Desert Weavers, empowers Aṉangu women to generate their own income by creating fibre art.
Tjanpi represents over 400 Aboriginal artists from twenty-six remote communities on the NPY Lands. NPYWC have a number of Tjanpi field officers who travel to these twenty-six communities and purchase the women’s artwork, generating local income. NPYWC also supply their artists with materials and run skills development workshops.
Tjanpi’s employment of new staff members has also helped Aṉangu women in creating and selling their artwork. As a result, in the 2022-2023 financial year, Tjanpi Desert Weavers saw:
Below are some questions to prompt your thinking about how to better support women’s representation, voice and decision-making power in your governance settings.
For each question, ask yourself: In our governance setting, what can we do / do more of / do better?
Consult and listen to women when workshopping your responses to these questions.
These check-ups are intended for self-directed assessment. They can be used by leaders, board directors, or group members who want to evaluate the governance and leadership of their organisation, community or nation. You can do the check-up on your own or as a group and then compare results.
There are several international frameworks that reaffirm the rights of First Nations women to:
The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) and the Convention on the Elimination of All forms of Discrimination against Women (CEDAW) are two of the most well-known.
Endorsed by Australia in 2003, UNDRIP provides individual and collective rights for Indigenous peoples regarding their culture, identity, language, employment, health and education.
The Declaration also emphasises the rights of Indigenous peoples – including Indigenous women – to participate in decision-making institutions.
In signing the CEDAW, Australia has committed to:
In Canada, the Ontario Native Women’s Association’s (ONWA) She Is Wise Program empowers First Nations women by supporting leadership growth and building capacity. ONWA centres Indigenous women and is grounded in Indigenous ways of knowing and being. The program offers comprehensive, holistic support, which includes:
In 2025, ONWA hosted their 6th annual She Is Wise, Nibwaakaa Inaadiziwin conference. The term Nibwaakaa Inaadiziwin translates to “she is wise in ways of life”. These conferences align with ONWA’s vision to support the Indigenous women and girls as they assume leadership roles within their families, communities, and globally.15“She Is Wise, Nibwaakaa Inaadiziwin,” accessed March 2025, [link].
ONWA is committed to using a human rights-centred approach to guide their work and initiatives. Central to this approach is the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), which provides the guiding principles for ONWA’s efforts. This framework affirms the individual and collective rights of Indigenous women, ensuring they have the autonomy to make decisions that affect their lives, are actively involved in shaping the issues that matter most to them, and reclaim their leadership roles in both family and community settings.
Articles 21 and 22 of UNDRIP specifically outline the rights of Indigenous women, ensuring their participation in the preservation and strengthening of their cultures, as well as their equal opportunity to take part in all levels of decision-making processes. These articles reinforce ONWA’s commitment to empowering Indigenous women, advocating for their rights, and ensuring they have the space and support to lead and thrive.
In Australia, Aboriginal and Torres Strait Islander women are also developing their own guidelines to inform structural change and assert their rights to self-determination. A key development for Aboriginal and Torres Strait Islander women and girls is the Wiyi Yani U Thangani project. Wiyi Yani U Thangani, meaning “women’s voices” in Bunuba language, is a multiyear project focused on driving systemic change. The project is committed to amplifying the voices of First Nations women and girls and recognises that their contributions are key to meaningful and transformative change.
The Wiyi Yani U Thangani project works alongside First Nations women, their communities, and non-Indigenous allies to create a system that guarantees First Nations women and girls are not excluded. It ensures that women’s knowledge and lived experiences are central to shaping the decisions and policies that directly impact them. The project’s vision is for First Nations gender justice and equality in Australia.16“About Wiyi Yani U Thangani,” Wiyi Yani U Thangani Institute, accessed February 2025, [link]. It aims to ensure the voices of First Nations women and girls are heard in decision-making spaces. Their insights are crucial in shaping meaningful policy and legislation. The knowledge they hold is invaluable and plays an ongoing role in protecting the health and wellbeing of First Nations communities.
First Nations women and girls involved in the Wiyi Yani U Thangani project have emphasised that the project should go beyond a consultation and reporting process. For real, impactful and ongoing change to occur, there must be a genuine and meaningful framework that authentically represents First Nations women and acknowledges their diversity and distinct identities.17“First Nations Gender Justice Institute,” Wiyi Yani U Thangani Institute, accessed February 2025, [link].
The project draws attention to the fact that Australia currently lacks a consistent, nation-wide approach to addressing the needs of First Nations women, girls, and gender-diverse communities, as well as national mechanisms to allocate resources and support initiatives dedicated to advancing First Nations gender justice and equality. Wiyi Yani U Thangani are working to change this by developing the Change Agenda (previously known the Framework for Action for First Nations Gender Justice and Equality) and the First Nations Gender Justice Institute, based at the Australian National University (ANU). These efforts will provide a clear and dedicated approach to advancing First Nations Gender Justice within Australia. The institute and Change Agenda were officially launched in 2024.
According to the Wiyi Yani U Thangani project, the Change Agenda is a first-of-its-kind document which sets out the “change that First Nations women and girls want to see in the world, for themselves, their children, families, communities, Country and culture”.18“Our Change Agenda for First Nations Gender Justice,” Wiyi Yani U Thangani Institute, accessed February 2025, [link]. The Agenda reflects the voices of First Nations women, girls, and gender-diverse communities, and is structured around three key outcomes. It includes a systems change approach for measurement, evaluation, and learning (MEL) and highlights the role of the Wiyi Yani U Thangani Institute in driving this change.19“Our Change Agenda for First Nations Gender Justice,” Wiyi Yani U Thangani Institute, accessed February 2025, [link]. You can read the full Change Agenda here.
The creation of a First Nations Gender Justice Institute represents a powerful step toward amplifying and investing in the voices, perspectives, and solutions of First Nations women and girls. By adopting what they term as an “intersectional, interdisciplinary, human rights and strength and evidence-based approach”, the Institute will champion gender-informed strategies that address the diverse and holistic needs of First Nations women, children, families, communities, and men.20“First Nations Gender Justice Institute,” Wiyi Yani U Thangani Institute, accessed February 2025, [link].
Central to the Institute’s work will be strong and strategic partnerships. These collaborations will facilitate the design, scaling, and implementation of initiatives and policies that are informed by the gender-specific needs and realities of First Nations communities. The Institute will serve as an important platform for translating evidence and research into actionable policy to shape a more inclusive and equitable future.
True to the principles established by the Wiyi Yani U Thangani Project, the Institute will be rooted in First Nations women-led governance, championing cultural governance, self-determination, and co-design. This approach will ensure that the knowledge, expertise, and lived experiences of First Nations women are not only respected but are also integral to the Institute’s direction and outcomes.
Wiyi Yani U Thangani engages with First Nations women and communities through a number of different means. In 2023, the project conducted focus groups with a diverse range of communities, including young women, women living with disabilities and LGBTQIASB+ peoples. They also engaged in discussions with the Wiyi Yani U Thangani advisory group, which includes women from diverse sectors. These conversations highlighted several key topics, including the importance of language, inclusivity, creating agency, challenging existing mindsets, and transforming systems to better support Aboriginal and Torres Strait Islander peoples.21“Our Change Agenda for First Nations Gender Justice,” Wiyi Yani U Thangani Institute, accessed February 2025, [link]. Feedback was also received from delegates who attended the Wiyi Yani U Thangani National Summit: We are the Change in May 2023. Together, these discussions and feedback helped inform the Change Agenda.
In late 2023, a submissions process was held to gather insights on data, measurement, and evaluation approaches for the Change Agenda and Gender Justice Institute. This process was to ensure that the values, needs, and priorities of First Nations women and girls, as well as gender-diverse communities, are accurately reflected.
Key takeaways from the submissions included:
The Wiyi Yani U Thangani (Women’s Voices): Securing Our Rights, Securing Our Future report, published by the Australian Human Rights Commission (AHRC), sets out some important considerations for how best to promote the human rights of Aboriginal and Torres Strait Islander women and girls.
“… For too long our policy-makers, legislators and institutional bodies have been deaf to our voices. There is no excuse for this absence when we know we have always been present, and never been silent.
The ongoing denial of our voices is a denial of our rights. It is a grave injustice. Women have told me that our basic rights to things like adequate housing, food, education, health, financial security, and our rights to land and country are not secure.
Without our voices at the table, women have told me that these rights are far from guaranteed, and rather than actively realised through structural supports, are being undermined. As such, poverty, racism and trauma are pervasive across our communities, disproportionately impacting our women and children and exposing our families to punitive legal and welfare systems.”
– June Oscar, AO, Bunuba woman and Social Justice Commissioner, 2019.22June Oscar, “Inaugural National Women’s Leadership Symposium,” (speech, Sydney, 29 November, 2019), [link]
Aboriginal and Torres Strait Islander viewers should be aware that this video may contain images and voices of persons who have passed.
Wiyi Yani U Thangani Report – introduction by June Oscar AO
The Wiyi Yani U Thangani report sets out key principles that should underpin the way forward for Aboriginal and Torres Strait Islander women and girls. These are:
Embedding culture and respect for identity
Aboriginal and Torres Strait Islander women and girls can learn and practise their culture, knowledge and languages. Their diverse identities are respected.
Truth-telling
All Australians recognise past and contemporary injustices experienced by Aboriginal and Torres Strait Islander peoples, including women and girls, and understand the ongoing impacts of these on Aboriginal and Torres Strait Islander communities.
Equity in leadership
Aboriginal and Torres Strait Islander women and girls are respected and equally represented in leadership roles.
A rights-based approach
Human rights are built into policy and decision-making processes of government, are co-designed, and proactively seek to address inequalities.
A place-based approach
Governments acknowledge the efficacy of place-based initiatives that promote community leadership, participation and solutions.
Understanding intersectional discrimination
It’s understood that the experiences of Aboriginal and Torres Strait Islander women and girls are a complex mix of race, gender, age and other attributes.
Lifting women lifts the whole community
It’s understood that measures designed to enhance the enjoyment of human rights by Aboriginal and Torres Strait Islander women and girls benefit their entire communities.
Inclusion and participation
Aboriginal and Torres Strait Islander women and girls are supported to participate in decision-making that affects their lives.
Accountability and transparency
The basis of government actions and decisions is transparent. There’s accountability for outcomes, including robust and relevant measures and targets that Aboriginal and Torres Strait Islander peoples agree with.
“The board is made up of men. Women put their hands up to go on boards but men only vote for men. That is the biggest thing that is missing on the Tiwi Islands is gender equity. The women are scared cause there are too many men. The men try to dominate the meetings. They need to be told, this is an equal world now.”
– Tiwi Islands Melville women, Wiyi Yani U Thangani report, 2020.23Australian Human Rights Commission, Wiyi Yani U Thangani (Women’s Voices): Securing Our Rights, Securing Our Future Report (Australian Human Rights Commission, 2020), 82.
The Wiyi Yani U Thangani report recommends the following tools for empowering women’s leadership on the ground:
“Everywhere I travelled I heard how our women and girls feel safer and more confident to seek support when it is Aboriginal and Torres Strait Islander women designing, managing, and running the services responding to our specific needs.”
– June Oscar, AO, Bunuba woman and Social Justice Commissioner, 2020.25Australian Human Rights Commission, Wiyi Yani U Thangani (Women’s Voices): Securing Our Rights, Securing Our Future Report (Australian Human Rights Commission, 2020), 162.
Yanalangami is an Aboriginal-led leadership program that empowers and supports First Nations female changemakers. Yanalangami changemakers are passionate about supporting women and girls through female-led and community-driven change.
Yanalangami is about creating a culturally safe space for these women to share, connect, learn, heal and grow together. In this supportive environment, First Nations women can foster their skills and unlock their potential as community leaders.
As described on their website, Yanalangami is closely aligned with the Wiyi Yani U Thangani report. By seeking to empower women’s leadership on the ground, through culturally safe methods and holistic approaches to healing, the Yanalangami program aligns with the Wiyi Yani U Thangani report across four major themes:
Support Wiyi Yani U Thangani
Wiyi Yani U Thangani invites us all to support their work and come on the journey of achieving First Nations gender justice and equality in Australia.
The following video captures the story of Wiyi Yani U Thangani (Women’s Voices) – the story of strength, resilience, sovereignty and power told by the voices of First Nations women and girls. The animation builds on the landmark Wiyi Yani U Thangani Report and project led by the Aboriginal and Torres Strait Islander Social Justice Commissioner, June Oscar AO. It is a voice for hope and change.
Aboriginal and Torres Strait Islander viewers should be aware that this video may contain images and voices of persons who have passed.
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