The International Day of the World’s Indigenous Peoples was celebrated on 9 August and the preservation of indigenous languages and cultures has become more urgent than ever. Jaala Ozies, a proud Djugun woman from Western Australia, recently launched the Djugun Language Audio Dictionary (ISBN 780646742687) with Mary Ozies.
Jaala holds a Master of Social Work and previously completed a Bachelor of Community Development. Beyond academia, she is a hairdresser, founder of Medibush, a natural skincare business and a children’s author dedicated to preserving indigenous stories and knowledge.
In this exclusive email interview with the Daily FT, Jaala reflects on the importance of reclaiming indigenous languages, the legacy of colonisation and why protecting cultural heritage is not merely about preserving the past but about nurturing the present and safeguarding the future.
Q: Can you please introduce yourself to our readers in Sri Lanka?
A: I am a proud Djugun woman. I am from the Minyirr Clan of Minyirr Booroo, Djugun Country, Jirrnginngan, Western Australia. I am a mother and grandmother. I am a social worker and passionate Djukun Nation advocate.
Q; What inspired you to begin revitalising the Djukun language?
A: Asserting our rights to our land and cultural heritage and reclaiming what was denied to us and continues to be denied to us as Indigenous people in Australia-was the driving force behind this work. Language revitalisation is a form of resistance against the erasure of our identity in Broome, on our ancestral homelands.
Indigenous peoples around the world have been profoundly affected by colonisation. Ongoing government control of our lands has weakened our connection to Country and continues to prevent us from practising our culture and speaking our language. In the case of the Djugun people, native title has become a form of second colonisation, creating further dispossession to the point where our identity and language continue to be eroded.
When Broome was exploited to supply pearl shell buttons and pearls to the world, the Djugun community was among the first to be affected. White pearlers exploited Djugun men, women and children as indentured labour against their will. The consequences were devastating, resulting in a profound loss of our language and culture.
As Asian indentured labourers arrived in Broome, many Djugun women married Asian men, giving rise to a rich blending of cultures. For example, my paternal great-great-grandmother, Nganagun, a Djugun woman, married Antonio Ozeas, a Filipino pearl diver. Like many Aboriginal families across Broome and northern Australia, where the pearling industry flourished, my family embraced both our Djugun and Filipino heritage.
Following the Second World War, some Djugun families of Asian heritage were interned because of forced migration policies. This was followed by the Stolen Generations, during which Aboriginal children were forcibly removed from their families under the Australian Government’s assimilation policy. Both my paternal grandparents were members of the Stolen Generations and our family continues to heal from the enduring legacy of these policies.
Q: Language revitalisation is rarely an individual effort. Who were the people and communities that made this project possible?
A: Firstly, the Djukun people themselves who contributed their knowledge, the Australian linguists and small two small grants were received after the commencement of the project.
Q; If there is one Djukun word or phrase you wish everyone could learn, what would it be and why?
A: Nilabab means listen with intent.
Q: What message would you like to leave with our readers in Sri Lanka about the importance of protecting Indigenous languages and cultures?
A: The message I often share with cultural communities around the world is simple: pass your language, cultural heritage, traditions and stories on to the younger generation. Culture only survives when it is lived, practiced and shared.
Sri Lanka is a multi-ethnic, multilingual and multi religious country and I believe protecting all languages and cultural traditions should be a national priority. Every community’s heritage is part of the country’s collective story and safeguarding that diversity strengthens society as a whole.
Australia is home to a large Sri Lankan diaspora and through my friendships with members of your community, I have learned about many of the challenges Sri Lanka has faced, from colonisation to independence and the decades of civil war. These experiences have left deep scars and, in many cases, have contributed to the loss, displacement or weakening of cultural traditions, languages and heritage.
Protecting cultural heritage is not only about preserving the past-it is about ensuring that future generations inherit the richness, knowledge and identity of those who came before them. Every language that is spoken, every ceremony that is practiced and every sacred place that is protected is an act of resilience and hope.
My hope for Sri Lanka is that all communities can continue working toward a future where every language, culture and heritage is respected, protected and celebrated. Lasting reconciliation is strengthened when every community’s history, identity and sacred places are recognised and safeguarded. Cultural diversity is one of humanity’s greatest strengths and preserving it is a responsibility we all share.
As an Indigenous woman, I have learned that protecting a language and culture is not only about preserving the past-it is about nurturing the present and safeguarding the future. Cultural heritage is a living legacy that connects generations, carrying the knowledge, stories, and identity of those who came before us while continuing to grow through the lives of those who carry it forward.
Q: Are there any projects that you’re currently working on?
A: I am working on a Djukun oral histories project, in addition to working with a linguist to compile a comprehensive djukun language word list.