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Wiradjuri elder Isabel Reid giving the Welcome to Country

A Welcome to Country is a ritual or formal ceremony performed as a land acknowledgement at many events held in Australia. It is an event intended to highlight the cultural significance of the surrounding area to the descendants of a particular Aboriginal or Torres Strait Islander clan or language group who are recognised as the original human inhabitants of the area. Welcomes are performed by the recognised traditional owner of the land in question. Welcomes to Country are sometimes accompanied by traditional smoking ceremonies, music or dance. Where a recognised owner is not available to perform the welcome, or the recognised traditional owners are not known, an Acknowledgement of Country may be offered instead.

The term "country" has a particular meaning and significance to many Aboriginal peoples, encompassing an interdependent relationship between an individual or a people and their ancestral or traditional lands and seas. The connection to land involves culture, spirituality, language, law/lore, kin relationships and identity. The Welcome to Country has been a long tradition among Aboriginal Australian groups to welcome peoples from other areas. Today it serves also as a symbol which signifies the recognition of Aboriginal and Torres Strait Islander peoples' presence in Australia before colonisation and an end to their past exclusion from Australian history and society, aiding to reconciliation with Australia's First Nations.

Since 2008, a Welcome to Country has been incorporated into the ceremonial opening of the Parliament of Australia, occurring after each federal election.

Uncle Colin Hunter performs a Welcome to Country before the round 10, 2025 AFL match between Collingwood and Adelaide Crows at the MCG

History

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Aboriginal history and relationship with land

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In Aboriginal culture prior to European settlement, each clan's survival was dependent upon its understanding of food, water and other resources within its own country – a discrete area of land to which it had more or less exclusive claim.[1] When other Aboriginal people travelled onto another tribe's land, a ceremony was performed to determine whether the travellers were peaceful and then to show that the travellers were welcome. A smoking ceremony may have been used to transfer the scent of the home tribe onto the visitors in order to indicate to others the travellers had been welcomed and to avoid animals fleeing at a strange scent.[2]

Connection to country (often spelt with a capital C) means more than just the land or waters in Aboriginal culture. There is no equivalent in the English language to describe that which permeates all aspects of existence: culture, spirituality, language, law, family and identity. Aboriginal people did not own land as property in the past, but their relationship to an area of land provides a deep sense of "identity, purpose and belonging" and is a relationship of reciprocity and respect.[3] "Country includes all living things ... It embraces the seasons, stories and creation spirits."[4] The history of a people with an area ("country") can go back for thousands of years and the relationship with the land is nurtured and sustained by cultural knowledge and by the environment. Disconnection from the land can impact health and wellbeing.[5] This connection is also reflected in such phrases as "caring for country" or "living on country" and related to the importance of land rights and native title.[6] Indigenous groups have also had some of their legal rights that arise under their traditional laws and customs recognised in the form of native title, since the Mabo judgment and the passage of the Native Title Act 1993.

Greeting the U.S. Marines of 1st Battalion, 4th Marine Regiment, Marine Rotational Force at Darwin with a Welcome to Country at the brigade parade ground, 22 April 2015 at Robertson Barracks

Evolution of the two greetings

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Welcomes to Country are a form of Aboriginal ceremony used to welcome other peoples from other areas[7] and as a cultural exchange. It is seen as a way of making newcomers feel comfortable and connected, and may be the basis for forging important future relationships.[8]

The 1973 Aquarius Festival held in Nimbin, New South Wales, by the Australian Union of Students (AUS) has been documented as Australia's first publicly observed Welcome to Country, although it was not called this at the time. Organisers of the alternative lifestyle festival, considered Australia's "Woodstock", were challenged by Indigenous activist Gary Foley to seek permission from traditional owners to hold the festival on their land. San people from the Kalahari Desert in Southern Africa, including artist Bauxhau Stone, were sent out by AUS representatives to invite Aboriginal people to the festival. Several hundred travelled to the festival, supported by grants by the Whitlam government for Indigenous participation. An estimated 200 to 800 Indigenous Australians attended the two-week festival, marking a significant kindling of relationships with Australia's counterculture. A ceremony was conducted by Uncle Lyle Roberts and song man Uncle Dickee Donnelly, the last known initiated men of the area.[9][10]

The second recorded Welcome to Country occurred in 1976, when entertainers Ernie Dingo and Richard Walley developed a ceremony to welcome a group of Māori artists who were participating in the Perth International Arts Festival. The welcome, extended on behalf of the Noongar people, was intended to mirror the visitors' own traditions, while incorporating elements of Aboriginal culture.[11] Walley recalled that Māori performers were uncomfortable performing their cultural act without having been acknowledged or welcomed by the people of the land.[12]

I asked the good spirits of my ancestors and the good spirits of the ancestors of the land to watch over us and keep our guests safe while they're in our Country. And then I talked to the spirits of their ancestors, saying that we're looking after them here and we will send them back to their Country.

— Richard Walley

Arts administrator Rhoda Roberts coined the term Welcome to Country in the 1980s and helped develop both welcomes and acknowledgements to country by beginning each show she was involved with a welcome.[13][2]

Bindal Elder, Uncle Alfred Smallwood, performs the smoking ceremony at a Welcome to Country during Exercise Talisman Sabre 2021 at Lavarack Barracks, Townsville, Queensland, 19 July 2021

Acknowledgements of country are a more recent development, associated with the Keating government of the 1990s, the reconciliation movement and the creation of the Council for Aboriginal Reconciliation (CAR) with Yawuru man Pat Dodson as chair. After the Mabo case, in which the historical fiction of terra nullius was overturned and native title was recognised in Australia. According to Yorta Yorta and Dja Dja Wurrung man Tiriki Onus, head of the Wilin Centre for Indigenous Arts and Cultural Development at the University of Melbourne, it was after Mabo that Acknowledgement of Country grew among "grassroots communities concerned with issues of reconciliation".[citation needed] Wiradjuri woman Linda Burney, a member of CAR in those days, has said that there was no formal strategy to bring the Acknowledgement of Country into Australian life, but it just grew organically and became accepted as part of many types of gatherings. It is seen as a good way to engage people with Aboriginal and Torres Strait Islander people and culture and the wider Australian community sees the relationship feels that its important to have a good relationship with Australia's Indigenous peoples.[14]

Welcomes and acknowledgements have since been incorporated into openings of meetings and other events across Australia, by all levels of government, universities, community groups, arts other organisations.[7][15][16][17]

Since 2008, when it was made on the day before Prime Minister Kevin Rudd made the Apology to Australia's Indigenous peoples,[8] a Welcome to Country has been incorporated into the ceremonial opening of the Parliament of Australia, an event which occurs after each federal election. The welcome includes a speech as well as traditional music and dance. Given that parliament sits in Canberra, traditionally part of Ngambri and Ngunnawal country, a Ngambri/Ngunnawal elder officiates.[18][19]

Significance

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Aboriginal and Torres Strait Islander peoples were largely excluded from Australian history books and from the democratic process in Australia for the first two centuries of white settlement, since the colonisation of Australia from 1788. Including recognition of Indigenous peoples in events, meetings and national symbols is seen as one part of repairing the damage caused by exclusion from settler society. Incorporating Welcome or Acknowledgement protocols into official meetings and events "recognises Aboriginal and Torres Strait Islander peoples as the First Australians and Traditional Custodians of land" and shows respect for traditional owners.[20]

Description

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Welcome to Country and smoking ceremony led by Wurundjeri elder Uncle Bill Nicholson Jnr in Melbourne

Both Welcomes and Acknowledgements recognise the continuing connection of Aboriginal traditional owners to their country, and offer appropriate respect as part of the process of reconciliation and healing.[21] As they have become more commonplace and people have become used to hearing them, efforts are being made by many to keep the words alive and make them meaningful to become core Australian customs.[22] They may be used to inform and educate as well as being entertaining at the same time.[8]

Welcome to Country for US ambassador to Australia Caroline Kennedy, with Gen. Angus Campbell and Adm. John C. Aquilino on the right

Welcome to Country

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The Victorian Government advised that Welcomes are advised for major public events, forums and functions in locations where traditional owners have been formally recognised. A Welcome to Country can only be undertaken by an elder, formally recognised traditional owner[15] or custodian to welcome visitors to their traditional country.[7] The format varies; it may include a welcome speech, a traditional dance, and/or smoking ceremony.

Sydney's fireworks show has incorporated a Welcome to Country since the 2015–16 event to acknowledge the territory of Port Jackson as territory of the Cadigal, Gamaragal, and Wangal bands of the Eora people. This ceremony takes the form of a display that contains imagery, music, and pyrotechnic effects inspired by Aboriginal culture.[23][24][25] Since New Year's Eve 2022, the concept has been expanded to encompass the entirety of the 9 p.m. "Family Fireworks" show, whose soundtrack is curated by an Aboriginal artist or musicians.[26][27][28]

Acknowledgement of Country

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See also: Land acknowledgement

If a local elder is not available, or if the traditional owners have not been formally recognised for the area, an Acknowledgement of Country,[7] also known as Acknowledgement of Traditional Owners, performed by the host of the event, is appropriate. If there is no formal recognition of traditional ownership, it is advised to limit recognition to an Acknowledgement of Traditional Owners generally, without making a reference to the name of any specific traditional owners.[15]

The Victorian Government's wording for recognised traditional owners:[29]

Our meeting/conference/workshop is being held on the lands of the [Traditional Owner's name] people and I wish to acknowledge them as Traditional Owners. I would also like to pay my respects to their Elders, past and present, and Aboriginal Elders of other communities who may be here today.

And for unknown traditional owners:[29]

I acknowledge the Traditional Owners of the land [or country] on which we are meeting. I pay my respects to their Elders, past and present, and the Elders from other communities who may be here today.

The City of Adelaide's wording is (specifically tailored for the local Kaurna people):[16]

City of Adelaide acknowledges that we are meeting on the traditional country of the Kaurna people of the Adelaide Plains and pays respect to Elders past and present.

We recognise and respect their cultural heritage, beliefs and relationship with the land. We acknowledge that they are of continuing importance to the Kaurna people living today.

And we also extend that respect to other Aboriginal Language Groups and other First Nations.

The words "always was, always will be Aboriginal land" are sometimes included in Acknowledgement of Country, as acknowledgement that the land of Australia was never ceded.[30][31]

Other countries

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Similar acknowledgements, e.g. land acknowledgements, have become common at public events in Canada and have begun to be adopted by Native American groups in the United States.[32][33][34]

Criticism

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The Welcome to Country and Acknowledgement of Country have become core Australian customs.[35] However, they have attracted criticism from conservative politicians, historians, and commentators, some of whom suggest that such ceremonies are a form of tokenism and do not reflect traditional Aboriginal culture. Critics have included historian Keith Windschuttle[36] and politicians Tony Abbott (as Opposition Leader, 2012);[37] Peter Dutton (as Opposition Leader, 2023);[38] Jacinta Price;[39][40] and Pauline Hanson.[41] Since the defeat of the 2023 Australian Indigenous Voice referendum, conservative politicians and commentators have used Welcome to Country as a focal point to oppose or scale down Indigenous Reconciliation, as a part of ongoing "culture wars", arguing the use is "divisive" and a "waste of taxpayers' money".[42]

In 2023, the General Assembly of the Presbyterian Church of Australia ruled that acknowledgements of country were inappropriate at church services because their wording "almost invariably carries overtones of an Indigenous spirituality inconsistent with Christian belief" and that "final ownership of land" is vested in the Creator.[43] However other churches, such as the Uniting Church, practise an Acknowledgement to Country, "seek[ing] to be a healing community, characterised by the love of Christ".[44] Many other churches also practise the custom.[45][46]

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The Australian band Midnight Oil released a single in August 2020 entitled "Gadigal Land", whose lyrics include a play on the traditional Welcome to Country as a critical review of Aboriginal history. Starting with the line "Welcome to Gadigal land", it goes on to mention other things brought by foreign settlers, like poison and grog (alcohol), and smallpox (whose origins in Australia remain a topic of debate). The song urges reconciliation.[47]

References

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Welcome to Country

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from Grokipedia
Welcome to Country is a ceremonial practice in in which an Aboriginal or Islander person, often a designated elder or custodian, delivers a formal address acknowledging the traditional owners of the land on which an event occurs and extending permission for its proceedings to take place. The typically includes references to the spiritual connection to "," requests for , and sometimes elements like ceremonies or songs, performed before public gatherings, official functions, sporting events, and educational settings. The modern iteration of Welcome to Country emerged in the 1970s as an adaptation of pre-colonial protocols among Indigenous groups for granting safe passage to visitors from other territories, formalized by performers and Richard Walley during a 1976 festival in Perth. It proliferated in the alongside native title legislation and efforts, evolving into a near-obligatory element of institutional events despite its relatively recent origins and variations in authenticity claims across sources. While proponents view it as a of respect and cultural continuity, the practice has drawn significant controversy for its perceived , — with performers often charging fees—and implication of ongoing claims that unsettle non-Indigenous audiences. surveys reflect growing fatigue, with a 2025 poll showing two-thirds of respondents favoring its discontinuation at routine events, amid political debates over its mandatory status in contexts. Critics, including historians, argue it fabricates tradition to advance narratives, contrasting with of its post-1970s invention.

Historical Origins

Pre-Colonial Indigenous Interactions

Prior to European in , Indigenous Australian societies comprised approximately 250–600 distinct language groups, each associated with specific territories defined by natural features, totems, and customary boundaries, which were actively defended against unauthorized incursions. These territories supported semi-nomadic lifestyles, with populations densities varying from 1 to 10 people per square kilometer depending on resource availability, such as in fertile riverine areas versus arid interiors. Inter-group relations were shaped by ecological pressures, networks, and lore-based obligations, facilitating both and conflict. Interactions between groups often occurred through structured protocols when crossing boundaries, typically requiring advance permission obtained via messengers, kin intermediaries, or pre-arranged alliances to signal peaceful intent and prevent escalation to . Travelers might announce their approach with smoke signals from small fires or by halting at border markers until acknowledged, as documented in ethnographic reconstructions of customary practices across diverse regions. If approval was granted—often tied to reciprocal exchanges like marriage alliances or trade in , tools, or ceremonies—visitors received temporary , including access to waterholes, food sharing, and inclusion in corroborees (ceremonial gatherings involving dance, song, and to reinforce social bonds). Such permissions were not unconditional; breaches could trigger raids, spearing, or combats, reflecting a prioritizing territorial and mutual deterrence over open access. Trade routes and seasonal aggregations enabled broader exchanges, with coastal groups trading marine shells inland for stone axes, spanning thousands of kilometers via relay systems, while initiation ceremonies and betrothals fostered inter-group ties. However, archaeological and ethnohistoric evidence indicates frequent hostilities, including ambushes and massacres over resources or revenge, with estimates of intertribal conflicts contributing to population controls in resource-scarce areas. These dynamics underscore pragmatic, lore-enforced interactions rather than standardized rituals of universal welcome, where hospitality was extended selectively to maintain alliances amid a landscape of autonomous polities. No pre-colonial accounts describe formalized speeches or smoking ceremonies akin to contemporary practices as routine entry protocols; instead, interactions emphasized negotiation and reciprocity to navigate territorial imperatives.

Modern Invention and Evolution

The modern protocol of Welcome to Country emerged in 1976, when Richard Walley and of the Middar Aboriginal Theatre group performed Australia's first contemporary version at the Perth International . This occurred at the to welcome two and two Cook Islander performers, who had refused to proceed without a ritual acknowledgment following their own cultural ; Walley consulted Nyoongar Elders beforehand, incorporating a blessing in the local language, a ceremonial song, and dance to invoke ancestral spirits for safe passage. The practice drew from longstanding Indigenous customs of granting permission to visitors crossing territorial boundaries but was adapted into a formalized ceremony for non-Indigenous and international audiences in a contemporary setting. Initially confined to select events due to perceived non-Indigenous incomprehension and negativity, the protocol gained early traction through promotion. It featured at the 1979 Miss Universe pageant in Perth, receiving global broadcast exposure, and was subsequently adopted by the Northern Territory Tourist Bureau, Australian Tourist Commission, and encouraged by the Australia Council for the Arts' Aboriginal and Islander programs. Variations persisted regionally, often shortening traditional elements like smoking ceremonies while retaining core invocations of custodianship. Widespread institutional adoption accelerated from 1991, driven by the Council for Aboriginal Reconciliation's initiatives to promote Indigenous protocols amid national reconciliation efforts. By the early 2000s, it had become standard at major events, including the 2000 Olympics opening and various sports fixtures. Formal integration peaked with its inclusion in the Australian Parliament's opening ceremony in 2008, delivered by Elder Dr. , marking the first such occurrence after a federal election and solidifying its role in official proceedings. Today, it precedes most public, corporate, and governmental functions, evolving into a near-obligatory element with paid practitioners, though debates persist over its standardization and frequency.

Protocols and Implementation

Core Elements of Welcome to Country

The Welcome to Country ceremony is performed exclusively by a Traditional Owner or an elder authorized by the local Aboriginal or Islander community, typically at the commencement of formal events on their ancestral lands. This protocol ensures the welcome originates from those with recognized custodial rights to the specific territory. At its core, the ritual features a verbal delivering a statement of welcome to participants, acknowledging the enduring custodianship of the land by the relevant Indigenous group. The speech frequently incorporates phrases in an and affirms the performer's personal or communal ties to the , reinforcing spiritual and territorial connections. Ceremonial actions often accompany the oration, including a smoking ritual where native foliage such as leaves is burned to produce purifying that envelops attendees, symbolizing cleansing of the space and individuals. Additional elements may involve traditional dances or songs performed by community members, adapted to regional customs but aimed at invoking and granting event-specific permission to occupy the land. While minimal iterations suffice with a brief address, fuller enactments integrate these performative aspects to heighten the ritual's symbolic weight, though protocols emphasize adherence to the land owners' specific guidelines to maintain authenticity.

Acknowledgement of Country

The Acknowledgement of Country is a verbal statement offered by non-Indigenous individuals or those not authorized as Traditional Custodians to recognize the ongoing connection of Aboriginal and Islander peoples to the land on which an event occurs. It serves as a protocol to express respect for First Nations Traditional Owners, elders past and present, without granting formal permission to proceed, which distinguishes it from the ceremonial Welcome to Country. Typically delivered at the opening of meetings, speeches, or public events, the Acknowledgement takes a standardized form, such as: "I/We acknowledge the Traditional Owners of the land on which we meet, pay my/our respects to elders past, present, and emerging, and recognize their continuing connection to this land." This practice emerged in the late amid broader initiatives, gaining traction in Australian institutions from the onward, particularly following the 1991 establishment of the Council for Aboriginal Reconciliation. Unlike the Welcome to Country, which requires delivery by an Elder or authorized community member and may include cultural elements like smoking ceremonies, the Acknowledgement can be performed by anyone and lacks ritualistic components. Proponents describe it as fostering awareness of Indigenous custodianship and supporting national reconciliation efforts, with adoption mandated in many , corporate, and educational settings by the early 2000s. However, its historical roots are contested; while some sources claim continuity with pre-colonial protocols, empirical evidence points to its development as a contemporary rather than a direct inheritance from ancient practices, emerging alongside modern Welcome ceremonies in the and . By 2020, it had become a near-universal opener in formal Australian proceedings, though its ritualistic repetition has drawn scrutiny for potentially diminishing meaningful engagement.

Variations and Adaptations

Welcome to Country ceremonies incorporate varied elements tailored to the traditions of local Indigenous groups, such as speeches, songs, dances, smoking rituals, or combinations thereof, often delivered in traditional languages or English. These forms are performed exclusively by Elders or Traditional Owners of the specific region, resulting in differences reflective of distinct cultural practices; for example, welcomes may emphasize the six seasons of their Country, while versions blend historical narratives with humor and activism. Modern adaptations have extended the practice to diverse contexts, including virtual events via platforms like Zoom, particularly during , where performers provide explanations of lore and geography in dual languages to remote audiences. Innovations such as song-based "calling country" revivals or interactive elements, like audience foot-stamping to symbolize connection to land, seek to revive traditional aspects while increasing accessibility and engagement at sports matches, corporate gatherings, or online meetings. In educational and professional settings, ceremonies are frequently arranged through local Aboriginal Land Councils and adapted for brevity or integration with teaching, though experts advise against routine pre-recorded videos, which risk diminishing the ritual's spiritual and political weight. These modifications maintain core protocols of granting safe passage while accommodating logistical constraints of contemporary events.

Claimed Cultural and Social Roles

Indigenous Land Connections and Spirituality

In Indigenous Australian traditions, the concept of "" encompasses not merely physical territory but a profound spiritual domain integrating land, waterways, skies, and ancestral beings, where custodianship—rather than Western notions of ownership—defines relational responsibilities passed through generations. This custodianship stems from , a foundational spiritual framework wherein ancestral creator spirits shaped the landscape, embedding laws, totems, and identities into specific places, rendering separation from tantamount to existential disconnection. Proponents of Welcome to Country ceremonies assert that such rituals invoke this by formally granting visitors permission to enter and interact with these sacred estates, thereby honoring the ongoing presence of ancestral spirits and mitigating spiritual risks associated with uninvited intrusion. The ceremony's spiritual dimension emphasizes interconnectedness, positing that human health, cultural continuity, and derive from harmonious relations with , viewed as a living entity akin to a maternal or divine force. For instance, performers often reference lore where land holds totemic significance, with sites embodying creation stories that demand acknowledgment to ensure safe passage and communal , as unacknowledged presence could invite spiritual imbalance or ancestral displeasure. This aligns with ethnographic accounts of pre-colonial protocols where entry to foreign territories required with spiritual custodians, a practice echoed in modern Welcomes to affirm custodians' enduring authority over their estates. Critics within anthropological discourse, however, question the uniformity of these spiritual claims across diverse Indigenous groups, noting that while land-based spirituality is widespread, specific Welcome protocols may reflect post-contact syntheses rather than unbroken ancient mandates, with variability in emphasis on cleansing or permission-granting elements. Nonetheless, advocates maintain that the ritual fosters reconnection, particularly amid historical dispossession, by publicly reaffirming Country's role as the source of identity, law, and sustenance, where spiritual vitality hinges on reciprocal care for the land's integrity.

Aims for Reconciliation and Awareness

Proponents of Welcome to Country ceremonies assert that they serve to advance reconciliation by formally recognizing the traditional custodians of the land and affirming the enduring cultural and spiritual ties of Aboriginal and Islander peoples to their territories. This acknowledgment is positioned as a of that bridges historical divides stemming from , encouraging non-Indigenous participants to reflect on Indigenous perspectives. Organizations such as Reconciliation Australia, established in 1997 following the termination of the Council for Aboriginal Reconciliation, promote the practice as integral to their mission of enabling all ns to engage in building equitable relationships. The ceremonies are claimed to heighten public awareness of Indigenous histories, including pre-colonial practices and the disruptions caused by European settlement, thereby countering narratives of . By incorporating elements like speeches, smoking rituals, or dances at the outset of events, they aim to instill a sense of shared custodianship and among attendees. Advocates, including bodies like Amnesty International Australia, describe it as a reciprocal protocol rooted in ancient Indigenous customs of granting permission to enter , adapted to modern contexts to foster and reduce intercultural misunderstandings. In institutional settings, such as functions or corporate gatherings, is framed as a tool for embedding Indigenous protocols into everyday operations, with Reconciliation Action Plans often mandating its use to demonstrate commitment to awareness-building initiatives. However, these aims are primarily articulated by reconciliation-focused entities, which receive public funding and align with post-1992 Mabo decision emphases on native title recognition, though independent assessments of their causal impact on societal cohesion remain sparse.

Criticisms and Authenticity Debates

Questions of Historical Authenticity

The modern form of the Welcome to Country ceremony, as a formalized protocol performed by Indigenous custodians to welcome visitors—particularly non-Indigenous audiences—to specific lands, originated in 1976 during the Perth International Arts Festival, where Richard Walley and conducted the first documented instance to greet Māori performers, incorporating spoken Nyoongar language, song, and dance after consulting local elders. Prior to this, no verifiable records exist of the practice in its contemporary ritual structure, despite extensive anthropological documentation of pre-colonial Aboriginal customs, such as A. P. Elkin's 400-page The Australian Aborigines: How to Understand Them (1964 edition), which omits any reference to such formalized land-welcoming ceremonies for outsiders. Critics, including historian , contend that the ceremony represents an rather than a continuous pre-colonial custom, pointing to the absence of mentions in early settler accounts or 19th- and early 20th-century ethnographic studies, and arguing that its emergence aligns with post-1970s Indigenous rather than ancient protocols. While proponents like Walley assert roots in millennia-old inter-group visitor protocols—such as spiritual blessings or safe passage rites—these claims rely on oral assertions without corroborating archaeological or written evidence from colonial encounters, where hostilities often characterized initial contacts rather than ceremonial welcomes. This evidentiary gap fuels authenticity debates, as the ceremony's widespread adoption post-1976 coincides with reconciliation efforts, including its use at the 1979 Miss Universe pageant in Perth, but lacks continuity with documented traditional practices, which varied regionally and focused on intra-Indigenous exchanges rather than public performative acknowledgments of or custodianship to societies. Empirical analysis prioritizes the documented timeline over unsubstantiated assertions of timelessness, highlighting how the protocol evolved as a contemporary amid cultural revival movements, potentially blending elements of older customs without direct historical lineage.

Commercialization and Performative Aspects

Australian federal government departments expended over $450,000 on Welcome to Country ceremonies between 2022 and 2024, with individual agencies such as the National Indigenous Australians Agency incurring $60,342 and the Australian Institute of Sport $47,000. Fees for these ceremonies, typically set by land councils, community organizations, or individual elders, range from $300 to $750 for a basic performance, escalating to $700–$1,500 when including elements like smoking rituals. One department reported an average cost of $1,266 per ceremony during this period. Indigenous Senator Jacinta Nampijinpa Price has described the practice as having devolved into a commercial product, detached from its purported cultural roots and exploited for financial gain. This view aligns with actions by certain Indigenous communities, such as the Juru people in , who voted in late to ban the ceremonies, citing their embarrassing overuse and commercialization as a betrayal of sacred traditions. Critics argue that the proliferation of paid performances incentivizes repetition at public events, transforming a ritual into a standardized service akin to event entertainment rather than a genuine spiritual or territorial protocol. Performative critiques portray Welcome to Country as ritualistic theater, often delivered mechanically at institutional gatherings without fostering substantive intercultural or . Some Indigenous perspectives caution against its reduction to token gestures or empty rhetoric, emphasizing that superficial recitations fail to address underlying failures in Indigenous and . The ceremony's routine invocation at meetings and events has drawn accusations of consuming disproportionate time while serving more as a performative nod to than a meaningful acknowledgment, potentially amounting to a form of cultural appropriation by affirming Indigenous custodianship without reciprocal obligations.

Public Reception and Controversies

Empirical Polling and Survey Data

A 2025 poll commissioned by the Institute of Public Affairs, surveying 1,005 , found that 56 percent viewed Welcome to Country ceremonies as having become divisive, with only 17 percent disagreeing and 27 percent unsure. The same poll indicated limited support for their use at public events, such as sporting matches, where just 30 percent favored inclusion and 21 percent were unsure. Among younger respondents aged 18-24, opposition appeared stronger, though exact figures for this subgroup on divisiveness were not detailed beyond broader trends of fatigue with the practice. In contrast, a June 2025 national survey by reported higher support, with 80 percent of respondents favoring Welcome to Country ceremonies at major sporting events, rising to stronger endorsement among younger compared to 55 percent among older ones. This survey, focused on attitudes, also noted broad backing for related practices like Acknowledgement of Country, though it coincided with reports of increased perceived racism post-2023 Voice referendum. Differences in findings may stem from question framing, with the IPA poll emphasizing perceived divisiveness and overuse, while Australia's inquiry highlighted positive contexts; both organizations, as advocacy groups with ideological leans, warrant scrutiny for potential selection or interpretive biases. An April 2025 online survey referenced by news outlets, drawing responses from tens of thousands, showed two-thirds opposing Welcome to Country ceremonies outright, reflecting public backlash amid commercialization debates. A September 2025 survey on attitudes toward such ceremonies at events like the AFL Grand Final similarly found majority opposition, particularly to mandatory inclusion in sports. These non-random samples, while indicative of vocal sentiment, lack the representativeness of probability-based polling like the IPA study.
Poll SourceDateSample SizeKey Finding on Divisiveness/OppositionSupport Level
June 20251,00556% see as divisive30% at sports
Reconciliation AustraliaJune 2025National (unspecified)N/A (focus on support)80% at major sports
Online public survey (news.com.au)April 2025Tens of thousands66% want to stop altogetherLow (implied)
Overall trends suggest declining tolerance since the 2023 referendum, with polls post-dating it showing heightened scrutiny of the ceremony's frequency and perceived necessity at non-Indigenous-led events.

Notable Public Backlashes and Incidents

During the dawn service on April 25, 2025, at Melbourne's , a Welcome to Country ceremony led by Bunurong and elder Uncle Mark Brown faced interruptions from booing and heckling by segments of the crowd, including members identified as neo-Nazis. The disruption drew condemnation from political leaders across parties but also amplified broader public discontent, with a subsequent online poll of tens of thousands of respondents showing 66% favoring the complete cessation of such ceremonies. Opposition Leader responded by describing Welcome to Country ceremonies as "overdone," arguing they dilute their original significance and should not feature in observances, which he viewed as unifying national commemorations. pledged to reduce their use in official government events if elected, citing public fatigue and a desire to prioritize practical outcomes over symbolic gestures. Indigenous Liberal Senator echoed this, stating the practice has been "overdone" and enables underlying racial divisions to persist without addressing substantive issues, while questioning its traditional authenticity. In September 2024, Victorian barrister Deborah Kelly refused to participate in an Acknowledgement of Country at a Bar Council meeting, opting instead for a statement recognizing "all ," which prompted from some colleagues but defense from others as a stand against . Price later highlighted similar concerns, arguing such rituals foster division rather than by implying ongoing sovereignty claims incompatible with national unity. Public figures have also voiced opposition, including coffee chain owner Phil Di Bella, who on October 25, 2025, labeled the ceremonies disrespectful to recent migrants who lack equivalent cultural acknowledgments, framing them as exclusionary in a multicultural . These incidents reflect a pattern of resistance, often tied to perceptions of overreach post-2023 Voice referendum defeat, though coverage frequently attributes criticism to fringe elements despite polling evidence of wider sentiment.

Broader Adoption and Impact

Usage in Institutions and Events

![Wiradjuri Elder Aunty Isobel Reid giving the Welcome to Country at the Centenary of the Kangaroo March launch][float-right] Welcome to Country ceremonies are routinely performed at the openings of formal events across Australian institutions, including parliamentary sessions, educational gatherings, corporate functions, and sporting fixtures. Since 2008, the ceremonial opening of the Australian Parliament has incorporated a Welcome to Country following each federal election, marking a standardized practice in national governance proceedings. In educational settings, policies guide the inclusion of Welcome to Country or Acknowledgements of Country at school events and university activities. The Victorian Department of Education outlines procedures for arranging such ceremonies at schools, emphasizing their role at commencements or significant assemblies. Certain universities, such as the , maintain guiding principles for Traditional Owners to deliver these welcomes at institutional events like graduations and conferences. At , requirements for Welcome to Country acknowledgements during student presentations were introduced but placed under review in 2025 amid internal debates. Corporate and public events frequently feature Welcome to Country as a protocol, particularly those organized under frameworks, with performers often invited to conduct ceremonies involving speeches, smoking rituals, or dances at the outset. In sports, leagues such as the AFL and NRL integrate them into pre-match proceedings, including dedicated Indigenous rounds, though some clubs like the announced in December 2024 a review to reduce their frequency in favor of broader cultural representations. Organizations like Reconciliation Australia advocate for their use at meetings, speeches, and community events to signify respect for Traditional Owners.

International Influences and Parallels

In New Zealand, the Māori serves as a traditional parallel to the Australian Welcome to Country, functioning as a formal welcoming ceremony performed by (local people or hosts) on a (meeting ground) to greet manuhiri (visitors). The ritual typically includes a karanga (ceremonial call by women), whaikōrero (formal speeches by men), waiata (group songs), the (pressing noses in greeting), and shared kai (food), granting safe passage and signifying respect for the land's custodians. Unlike the Australian practice, which emphasizes acknowledgment of specific Aboriginal custodians, the pōwhiri has been institutionalized in public and bureaucratic settings since the late 20th century, reflecting reconciliation efforts, though its core elements predate European contact by centuries. Canada's territorial acknowledgments emerged prominently following the 2015 Truth and Reconciliation Commission report, which documented residential school abuses and called for recognition of Indigenous land ties; these statements, often delivered by event organizers or officials, affirm First Nations, , or peoples as original stewards of the territory without requiring Indigenous performers. This contrasts with Welcome to Country's restriction to traditional owners, positioning Canadian versions as accessible protocols for non-Indigenous speakers to signal awareness of colonial history, with adoption accelerating in government, universities, and corporate events by the late . In the United States, land acknowledgments gained traction in academic and institutional contexts around the , inspired partly by Canadian models, to recognize Native American tribes' pre-colonial of specific locales, such as universities citing tribes like the or . These scripted statements aim to counter historical erasure but, like Canadian counterparts, are typically non-ceremonial and performed by settlers, differing from the ritualistic, custodian-led nature of Welcome to Country; their spread correlates with broader movements for Indigenous visibility post-Dakota Access Pipeline protests in 2016–2017. While no direct causal influence from Australian practices is documented, these global parallels arise from shared settler-colonial dynamics and reconciliation imperatives, with modern Australian Welcome to Country potentially drawing from analogous protocols in neighboring settler societies like .

References

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