Elder Bob Randall begins by sharing a personal and painful memory of being taken from his homeland near the Moody jeweller area by police—a story that places him within the tragic history of the Stolen Generations. Like many Aboriginal children, he was forcibly removed from his family. Despite this trauma, he fondly recalls a childhood rooted in bush living, where people lived in harmony with the land. To him, this lifestyle was not unusual—it was natural, spiritual, and deeply inclusive. Everything around them was part of life, part of a whole. This way of being was not something taught in school, but absorbed through everyday living with nature and community.
From his cultural perspective, life is interconnected and sacred. All living things—people, animals, trees, the land—are part of a oneness. Raised with this awareness, Elder Bob emphasizes that land ownership in Aboriginal culture is the reverse of the Western idea: “the land owns us.” The land, ancient and enduring, has nurtured generations, long before humans or animals. To Aboriginal people, the land is not property—it is kin, teacher, and ancestor. This deep reverence means living in balance, respecting the natural cycles, and recognising that no one is above the earth.
He also speaks of “granny law,” the ancestral teachings that assign responsibility to care for the land and all living beings. This form of care, called gun-nene, means loving unconditionally, acting with compassion, and recognizing the sacredness of all life. Living this way brings joy and wholeness—it means knowing that everything around you is family. From trees to clouds, from birds to reptiles, the land is filled with relatives. In such a worldview, loneliness is impossible because you are never truly alone—you are always surrounded by life, and by love.
In closing, Elder Bob Randall expresses a deep and quiet peace. Despite being taken from his family and land, he remains grounded in the strength of his culture. He speaks with gratitude about the completeness of living in connection with Country. This way of life, he says, “doesn’t push anyone out but brings everybody in.” It is a worldview of inclusion, responsibility, and sacred belonging. He would not trade this for anything. In his words, we hear not only a personal testimony, but a powerful expression of Aboriginal spirituality: that to know the land is to know yourself, your ancestors, and your place in the great web of life.
Journal and reflect on the following:
How does Elder Bob Randall’s view that “the land owns us” challenge or expand your understanding of land and belonging?
In what ways does the idea of all living things being part of one family—trees, animals, clouds, people—resonate with your own experience of the natural world?
What emotions arise when you hear Bob’s reflection on being taken from his homeland, and how does this help you understand the impact of the Stolen Generations?
How can we incorporate the principle of gun-nene (community care with unconditional love) into our everyday lives and relationships?
Elder Bob speaks of never feeling lonely because everything around him is family. How might this sense of spiritual connection affect the way we care for the environment?
What responsibilities do you think we have today, as individuals or communities, to honour and support the wisdom of Indigenous Elders and cultures?
What part of Elder Bob Randall’s reflection spoke most deeply to you—and why?
Song - Wiyathul
Final Prayer
Loving Creator, we give thanks for the wisdom of Elders like Bob Randall and others for their deep truth he shared about living in harmony with the land, with all living beings, and with one another. Help us to remember that the earth is not ours to own, but a sacred family to care for. Teach us to see with the eyes of respect, to walk gently with the land, and to embrace all creation as kin. May we honour the spirit of Country, live with responsibility and love, and carry forward the stories and teachings that remind us who we are and where we belong. Amen.
