Our Work

Our Approach

Key Principles for Working Relationally

We create and facilitate relationships using the five key principles.

These are: working Biddiya to Biddiya, shared Storying (yarning), being On Country, learning how to work relationally, and co-designing solutions.

“it’s not a linear process, it is a circular process, and part of that I  think is learning how to truly listen and that’s a real skill set”– Service staff member, 2018

First principle: Biddiya to Biddiya (Boss to Boss)

Elders are the custodians and wisdom holders of Aboriginal culture and are central to all we do. They guide service managers, directors and staff in:

  • Understanding an Aboriginal worldview and the impact of colonisation
  • Developing ways to work with the needs and aspirations of the community
  • Building service capacity to work more confidently, competently and culturally securely with Aboriginal families

Working Biddiya to Biddiya brings about positive change within organisations as Elders guide and mentor staff to better understand Aboriginal cultures and the impact of colonisation. Genuine, committed relationships create a strong foundation for understanding and working with different worldviews.

“I think that’s really significant to actually bring the Elders to the table of senior management, that’s huge; senior management are prepared to listen to what the Elders are saying.” – Elder, 2017

While the Biddiya to Biddiya principle was immediately implemented there was something else missing that was limiting the effectiveness of the co-design work.



Lead researcher, Michael, noticed that Elders were much more enthusiastic and present when the service providers shared stories that were more personal. The team began joining the dots through observations and conversations with the Elders. A particular moment occurred that proved to be an epiphany.

In a meeting between the Elders and senior management, the group were doing their usual introductions, only sharing their work histories with very little, if any, personal story. During a pause, one of the Elders leant across and assertively declared to one of the service staff, “You know everything about us but we know nothing about you”. This was a pivotal moment for the research methods, which is now grounded in formulating and establishing meaningful relationships.

Whilst we acknowledge some of our work must be transactional, everything we do is embedded in relational ways of being. Our Aboriginal worldview demands this. This way of working is integral to ensuring the space is culturally safe for all participants.

Second principle: Shared storying

Curtin School of Allied Health doing a kep (ceremony) at a Storying session in 2025, as guided by Uncle Peter, Aunty Sandra and Aunty Cheryl

Storying involves non-Aboriginal staff coming together with Elders and community members to share personal histories and backgrounds.

Shared storying is a unique relationship building process that requires deep listening and reflection based on reciprocity.


Through storying, people are encouraged to slow down and go steady, reflecting the Elders’ principle of debakarn, debakarn (steady, steady). Storying provides the foundation for trust and inclusivity so that people can work better together. Shared storying is a powerful process which provides a conduit for deep and personal relationships, building new levels of respect; all of which is integral to the success of the co-design space.

Storying experiences are not recorded, what is shared stays within that group. If participants wish to, they are encouraged to share their personal reflections with the team, Elders and each other.

“The experience so far has been incredible, the stories shared and knowledge passed on is invaluable. Either in a room or out ‘On Country’, hearing and working in hand with the Elders is key to sustaining the future. ” – Service provider, 2017

Third principle: On Country

Going On Country (nidja Boodja) with Elders and young people enables non-Aboriginal people to deepen their understanding of culture, kinship and spirit, and also developing a deeper relationship with the land on which they live.

Non-Aboriginal people experience firsthand the deep connection Aboriginal people have with Boodja (Country) and how crucial it is to their identity. Activities may include dance, art, preparing traditional foods and walks through the bush all of which are held and woven together by the Elders storytelling and knowledge sharing about Country. Through these activities, participants experience firsthand the deep connection Aboriginal people have with Boodja and how crucial it is to their identity. This helps to better understand the central role culture has in people’s social and emotional wellbeing and how to include this in work practices.

Fourth principle: Co-designing solutions

Once relationships have been established, co-design is the process where ideas and strategies can be shared and heard honestly and equally to develop service delivery approaches that best suit the Aboriginal Community.

Our co-design work privileges an Aboriginal worldview in order to decolonise decision making and reorient priorities so Communities are in a position to hold services and organisations to account.

Co-design works to rebalance the power held by mainstream organisations. It provides a platform for consumers and carers to have their voices heard and valued and to meaningfully engage in the design of the services being delivered for them. 

Fifth principle: Working relationally

Like the Nyoongar six seasons, working together is cyclical rather than linear. When Elders, community members and organizations work together—continually weaving relationships—this builds the confidence, capacity and competence of non-Aboriginal people to deliver culturally secure services.

Skills needed to work relationally include being curious, developing confidence, growing in capacity and enhancing competence – these are the four C’s that are interwoven through reflective practice and experiential learning.

“We work with bosses, so that everything can be filtered down, because it’s easier to be filtered down than trying to push it up, because it doesn’t succeed, we’ve done that for many years” – LFMF Elder, 2018