8 Interviewee story summaries Millie emphasised the importance of reverting to skin groups and language, describing how it highlights our unity as a group and brings our focus back to how we are connected. I’m gonna change my way of interacting with people now, and if I know their skin name I’m not gonna call out their real name, I’m gonna call out their skin name, you know. That’s what I’ve learnt from here, so when I go back from here, that’s what I’m gonna practice – calling them through their skin name … … I’ll change my name, I’ll actually have it on deed poll, I’m a full Nangala but then if everybody else did that there’d be a lot of Nangalas, you know, that shows that we all got one connection. One thing that was important to Millie about the anthropological research that was being presented was that the old people from the past spoke to these anthropologists and it is their voices and stories recorded. Millie felt it was important that Bunuba come together and deal with our own conflicts now, not rely on the NTRB or anyone else to fix them for us. The Cultural Mapping Camp was important for this. Millie was particularly enthusiastic about the Cultural Mapping Camp for the transparency and the opportunity to discuss concerns openly and work through them. (c) Kaylene Marr Kaylene Marr’s muwayi is Galamunda and she is connected to Bunuba through her father, and his father. Kaylene was one of the main mentors at Yirimalay School, which was a Bunuba initiative, and teaches Bunuba at the school. She is also an actor. She has played significant roles in community as a Traditional Owner Senior Mentor and Cultural and Community Advisor. Kaylene is from a well-known Bunuba family and had not, herself, struggled with understanding her connection, or with others understanding her family’s connection. However, she spoke about feeling a responsibility for helping unify all Bunuba and specifically helping those who had been stolen understand their connection and build on that knowledge of their bloodline to really understand and be connected to Bunuba. Kaylene described the Camp as ‘eye-opening’ for many participants who only had basic knowledge of how they fitted into Bunuba society and Country. She was moved by their experience and how important it was to them; she could feel how hard it must have been not to have had the connections that she had to Country and kin. More recently, however, Kaylene had found another clan was ‘on her area’ and did not recognise her people’s traditional ownership properly. This was causing her great heartache because she felt it was affecting her sense of identity. Kaylene spoke a lot about the importance of truth‑telling and healing, as well as explicitly including language and culture in schools, for the sake of the younger generations of Bunuba. Kaylene described her own struggles as a single mother who could not read or write, and how she values education for our children as our first priority. That education must include Bunuba culture and language as well as mainstream education curricula. Despite not finishing her schooling, Kaylene described feeling confident in her traditional knowledge. Australian Human Rights Commission 73