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Restorative Justice for the South West

RESTORATIVE JUSTICE FOR THE SOUTH WEST

FRAMLINGHAM IS A HOME FOR THE HOMELESS, CONNECTION FOR THE LONELY, SUPPORT FOR THOSE EXPERIENCING TROUBLES, A FEED FOR THE HUNGRY. LED BY UNCLE LEONARD CLARKE WITH THE SUPPORT OF THE RMIT YULENDJ WEELAM LAB & THE RMIT CENTRE OF INNOVATIVE JUSTICE

Restorative Justice for the South West

ACKNOWLEDGEMENT The Centre for Innovative Justice (CIJ) and Yulendj Weelam Lab at RMIT University acknowledge the people of the Woi wurrung and Boon wurrung language groups of the Eastern Kulin Nation on whose unceded lands we conduct the business of the University. We acknowledge their Elders past and present, as well as the ongoing strength of the world’s oldest continuing and living culture. Always was, always will be. We acknowledge and pay our respect to the Kirrae Whurrong people whose lands we visited many times during this project and who welcomed us onto their country at Framlingham to learn from them. We thank everyone who contributed to this report by sharing their experience, ideas and stories with us, generously offering their unique insights, ideas and solutions. We hope we have treated this knowledge and the relationships we have formed respectfully. When listening to community speaking about justice, we must acknowledge the ongoing impacts of colonisation, impacts which contribute to significantly higher rates of incarceration of Aboriginal people here and across Australia. We recognise the sources of this criminalisation include structural discrimination and systemic racism, and that experiences of contact with the justice system and the consequences of incarceration are devastating for families and communities. Many loved ones have been lost. We honour them, and pay our respect to the historical and ongoing resilience of Aboriginal people in the face of this, drawing on wisdom, experience and cultural authority of Elders and respected community members to create a better future and improve justice outcomes through self-determination, strong culture, connection to country and community.

Restorative Justice for the South West

“When we have power over our destiny our children will flourish They will walk in two worlds and their culture will be a gift to their country” Extract from the Uluru Statement from the Heart 6

Restorative Justice for the South West

CONTENTS ACKNOWLEDGEMENT CONTENTS 1. INTRODUCTION 1.1 A Brief History Of The Place - knowing where we come from, knowing who we are. 1.2 Background 1.3 About This Report 1.4 Project Aims 1.5 Governance 1.6 Projecxt Timeline 2. ORIGINAL PROJECT APPROACH 2.1 Preliminary Work – Establishment Phase 3. NEW PROJECT APPROACH 3.1 Yarning on Country 3.2 What Happens At Framlingham 4. THE IMPORTANCE OF PLACE 4.1 Case Study 1: Janna Laird 4.2 Case Study 2: Paul Kelly 5. SHARA CLARKE ABORIGINAL RESTORATIVE JUSTICE SERVICES 6. CURRENT INFRASTRUCTURE 6.1 Site Plan 6.2 Infrastructure Overview 6.3 Building Infrastructure Overview 6.4 Overview Of Primary Buildings 6.5 Banjo Clarke Aboriginal Cemetery And Memorial Gardens 6.6 Water Infrastructure Overview 7. NEXT STEPS 7.1 Infrastructure Improvements 7.2 Refine the vision and program goals for the Shara Clarke Restorative Justice Services and develop an Implementation Plan APPENDIX 1

Restorative Justice for the South West

Uncle Leonard Clarke, overlooking the Hopkins River, Framlingham

Restorative Justice for the South West

1. INTRODUCTION

Restorative Justice for the South West

Hopkins River, Framlingham

Restorative Justice for the South West

1.1 A BRIEF HISTORY OF THE PLACE - KNOWING WHERE WE COME FROM, KNOWING WHO WE ARE. The Shara Clarke Aboriginal Culture and Education Centre (the Shara Clarke Centre) operates from a property at 180 Kirrae Avenue, Framlingham, within Victoria’s Western District. The site lies within a landscape that has been continuously occupied for more than 65,000 years and remains deeply significant to the Kirrae Whurrong people. Following colonisation, the Western District was subject to widespread violence and dispossession. In 1861, the colonial government reserved 3,500 acres for a potential Aboriginal station. This period formed part of the Frontier Wars, a prolonged and largely unacknowledged series of conflicts between First Nations peoples and colonial forces across the continent. In this region, the Gunditjmara became known as the “Fighting Gunditjmara” for their organised and sustained resistance. Drawing on deep knowledge of Country, they defended their lands through coordinated strategies and the protection of vital resources, including the aquaculture systems at Budj Bim. This resistance was met with sustained and often brutal reprisals as pastoral expansion intensified. The landscape surrounding Framlingham is therefore not only a place of occupation, but one shaped by conflict, resistance, and survival. This legacy of strength and resistance extends into the twentieth century through figures such as Reg Saunders, a Gunditjmara man and the first Aboriginal Australian commissioned as an officer in the Australian Army. His leadership and service reflect a continuity of resilience that connects earlier frontier resistance with more recent histories of Aboriginal service and recognition.

ongoing management issues, control was transferred to the Central Board for the Protection of Aborigines. The place also carries a difficult and deeply personal history connected with the Stolen Generations. Uncle Leonard Clarke (Uncle Lenny) recalls a time when families lived in constant fear of the ‘big black cars’ arriving without warning, their presence signaling the forced removal of children. He was himself directly affected by these policies; after having a child, Linden Clarke, with a non-Indigenous woman, his son was taken from him, reflecting the profound and enduring reach of these government practices into the fabric of family life. The late, world-renowned musician Archie Roach was among those taken from the school at Framlingham. When he later returned to visit Uncle Banjo and Uncle Lenny, they shared with him the story of his removal. This experience would later give rise to his song Took the Children Away, now recognised as one of the most powerful accounts of the Stolen Generations. In more recent history, the passage of the Aboriginal Lands Act 1970 (Vic) marked a significant, though partial, return of land. In 1971, land from the former Framlingham Mission was returned to Kirrae Whurrong people through the establishment of the Framlingham Trust. Due to internal conflicts, 200 acres were excised from the Trust and granted as freehold land to members of the Clarke family, who have maintained an enduring presence on the site. This land is closely associated with the life and legacy of Uncle Banjo Clarke (1922–2000).

Framlingham Aboriginal Station was formally established in 1865 by Church of England missionaries on this land. It was closed in 1867 in an attempt to relocate residents to Lake Condah Mission; however, resistance from residents led to its reopening in 1869. Missionary administration was shortlived and, due to limited resources and

Restorative Justice for the South West

RMIT Architecture students with Shara Clarke Centre Community Members

Restorative Justice for the South West

The community comprises direct descendants of the Kirrae Whurrong people, the Traditional Custodians of this Country. Long-term residents include Uncle Lenny Clarke, Kirrae Craddock-Clarke, Lurpeen Clarke, and Jocelyn Craddock, alongside extended family and community members who continue to live on and care for the land at different times throughout the year. The site is situated within a broader cultural landscape of national significance, including the Budj Bim Cultural Landscape at Lake Condah, the Grampians National Park, the Twelve Apostles, and the coastal city of Warrnambool. It is bordered by the Hopkins River and Framlingham Forest. Together, these elements form part of a living cultural landscape that continues to sustain Aboriginal knowledge, practice, and connection to Country. Within this context, the place carries a powerful legacy of care grounded in culture. Late Elder Uncle Banjo Clarke, father of Uncle Lenny, was widely respected for creating a place that welcomed people from all walks of life and cultures, those seeking support, healing, or simply a place to belong. His approach to care was grounded not in institution or formality, but in an ethic of openness, dignity, and deep cultural responsibility. He offered refuge through

connection: to Country, to Kirrae Whurrong cultural practice, and to a shared sense of humanity. Framlingham became a place where people were not only received, but recognised; a place where stories, knowledge, and respect were exchanged across cultures. This reputation grew over time, drawing visitors from across Australia and beyond. Among those who made the journey were internationally recognised artists such as Bono of U2 and Sinéad O’Connor, alongside leading Australian musicians including Shane Howard of Goanna and Neil Murray. Their presence speaks to the cultural significance of the place; however, regardless of profile or background, all who came were met with the same expectation: to listen, to learn, and to engage respectfully with Country. Within this enduring cultural and historical framework, the Shara Clarke Centre is well positioned to support and strengthen First Nations culture, knowledge, and community connection, continuing a legacy that is both deeply rooted and forwardlooking.

The Grampians

Melbourne Budj Bim / Lake Condah Proposed Shara Clarke Centre, Framlingham Warrnambool

12 Apostles

Restorative Justice for the South West

Hopkins River, Framlingham

Restorative Justice for the South West

1.2 BACKGROUND The Shara Clarke Centre is an Aboriginal-led organisation founded by Gunditjmara and Kirrae Whurrong Elder Uncle Leonard Clarke (Uncle Lenny). Named in honour of Uncle Lenny’s daughter, Shara Clarke, the Centre aims to address the over-incarceration of Aboriginal people by using culture and the arts as a tool of reconciliation and healing. The organisation operates from Aboriginal-owned family land at Framlingham in Victoria’s Western District.

The Shara Clarke Centre’s application to the VLSB was developed with input from the Centre for Innovative Justice (CIJ) and Yulundj Weelam Lab (YWL) at RMIT University, with a view to providing support to the Shara Clarke Centre in designing the independent and selfdetermining justice model. This follows the CIJ’s support of the Goolum Goolum Aboriginal Cooperative in developing Yallum Yallum, and YWL’s previous work with Uncle Lenny and the Shara Clarke Centre.

Inspired by the Yallum Yallum project in the Central Highlands and Wimmera regions of Victoria, in early 2024, the Shara Clarke Centre submitted an application to the Victorian Legal Services Board (VLSB) seeking funding to scope and design its own independent and self-determining justice model. The model would aspire to provide an alternative option for Aboriginal community members facing the Magistrates’ Court that diverts them away from further involvement in the criminal justice system and promotes cultural healing, social and emotional well-being and a stronger role in culture and community.

In November 2024, the VLSB announced that the Shara Clarke Centre’s application for funding was successful and an agreement was entered into for the project to commence in March 2025. Preliminary work was undertaken from March, but the project’s official commencement date was delayed until 1 August 2025, to enable the Shara Clarke Centre to obtain public liability and professional indemnity insurance.

Uncle Leonard Clarke, overlooking the Hopkins River, Framlingham.

Restorative Justice for the South West

1.3 ABOUT THIS REPORT This is a progress report to the VLSB. The aim of this report is to document progress so far, and to highlight changes to the approach outlined in the original application for funding, and set out in the funding agreement signed by the VLSB and the Shara Clarke Centre. This report will be used to seek an endorsement from the VLSB of the revised project approach and to vary the budget for the second phase of the project to support the revised approach.

1.4 PROJECT AIMS The aims of the project were for the Shara Clarke Centre to build on the principles underpinning the existing Yallum Yallum Elders and Respected Persons Council and to develop its own self determined justice model. The grant agreement between the Shara Clarke Centre and the VLSB listed the project aims as: 1. The development of a viable model for a justice process that that meets the needs and aspirations of Western District Aboriginal communities. 2. A collaborative and culturally safe co-design process that: • contributes to the development of a viable model and • gives voice, build self-advocacy; develops skills, generates mutual understanding and forges networks.

Restorative Justice for the South West

1.5 GOVERNANCE Project governance evolved over time to reflect the preferred ways of working for Uncle Lenny and the community. Initially, formal structures were proposed. The project was intended to be governed by a Steering Committee, comprising Uncle Lenny and members of his community. A total of six Steering Committee meetings were held online between April and August 2025. These were attended by between three and six members of Uncle Lenny’s network, and up to five members of the RMIT Project Team. The CIJ provided administrative support to the Steering Committee during this time, prepared agendas and materials, and developed a draft terms of reference for the Steering Committee, together with a position description for a Project Coordinator to support project implementation.

While fruitful discussions took place, it became clear that the effective work of bringing the project and Uncle Lenny’s vision to life were better suited to a less formal structure. The team formed the view that remote meetings were not as effective as engaging with Uncle Lenny and his community on country, and so the approach shifted. In August 2025, it was decided to cease holding the online Steering Committee meetings, and to focus on in person engagement and direct meetings between Uncle Lenny and the members of the RMIT Project Team.

1.6 PROJECT TIMELINE The project timeline was amended to reflect the additional time required for Shara Clarke to secure the insurance coverage it required pursuant to its funding agreement with the VLSB. Following these changes, the project’s formal start date was 1 August 2025 and the end date 1 February 2027.

Restorative Justice for the South West

“...toward a process that emphasizes healing, accountability, and cultural reconnection.”

Restorative Justice for the South West

2. ORIGINAL PROJECT APPROACH

Restorative Justice for the South West

Hopkins River, Framlingham

Restorative Justice for the South West

As described in the grant application, the original project approach was based on four stages: 1. Establishment: setting up the project’s governance structure including the establishment of a project steering committee. 2. Developing the consultation/codesign process: CIJ would work closely with the project steering committee to: • identify key co-design and interview groups (for example Aboriginal community members with lived experience of the justice system and justice stakeholders) • identify key topics for consultation/ co-design • develop/map out the consultation/ co-design process.

3. Consultation/co-design: In line with the central aim of greater selfdetermination in the justice system, the initial stage of co-design for the model will be entirely with Aboriginal community members and organisations. Non-aboriginal justice stakeholders would be brought into the process in subsequent stages. The codesign could take the form of individual and small group conversations and/or facilitated sessions. 4. Report writing: documenting the model and providing an implementation plan. The above project approach was developed based on the approach successfully used to develop the Yallum Yallum model with the Steering Committee and Goolum Goolum Aboriginal Cooperative in Horsham.

2.1 PRELIMINARY WORK – ESTABLISHMENT PHASE The preliminary work which was undertaken between March and August 2025, following the signing of the original agreement between the Shara Clarke Centre and the VLSB included the establishment of the Steering Committee and several visits to Uncle Lenny’s property at Framlingham. As stated earlier, a total of six Steering Committee meetings were held between February and August 2025. Although draft terms of reference were provided to the Steering Committee for adoption, together with a proposed job description for the Project Coordinator role which was envisaged as part of the original project proposal, these were not adopted. The membership of the Steering Committee was fluid with Uncle Lenny inviting family and friends as their time commitments allowed. It was not considered important by Uncle Lenny to restrict the Steering

Committee to Aboriginal members nor were payments to members for their attendance at the meetings supported. At the fourth meeting, a session was facilitated by the CIJ with the Steering Committee members to brainstorm what the program could look like. The values and vision of Yallum Yallum were also reviewed as an example of the foundational principles to underpin the proposed program.

Restorative Justice for the South West

This session highlighted the differences between the environment which supported the Yallum Yallum program and the environment in the Western District. Key differences identified were: •

the perceived nature and severity of the crimes being committed in the Western District as opposed to the Grampians region with a view that the crimes in the Western District were predominantly drug related which resulted in higher degrees of violent crimes

•

the larger numbers of Aboriginal people in the Western District coming into contact with the criminal justice system

•

the presence of Koori Court in the Western District

•

the disparity in size, resourcing and maturity between Goolum Goolum Aboriginal Cooperative and the Shara Clarke Centre including the breadth of services offered by Goolum Goolum, its workforce and connection to formal justice and health networks. In contrast, the Shara Clarke Centre did not have any infrastructure, employees, or formal connections with other services and relied heavily on the significant work and reputation of Uncle Lenny Clarke.

Visits to Framlingham The RMIT Project Team visited Framlingham in January and March 2025 as part of the project’s establishment phase. The CIJ also faciitated a meeting between Uncle Lenny and members of the Shara Clarke Centre team at Framlingham and members of the Yallum Yallum Elders and Respected Person’s Council, Aunty Pam Branson, Aunty Bella Kennedy, Uncle Rodney Handy, accompanied by the Yallum Yallum project coordinator from Goolum Goolum Aboriginal Co-operative, Mick Fowler. The purpose of the meeting was to connect, build trust and share knowledge across the communities.

Restorative Justice for the South West

Visit to Horsham to learn about Yallum Yallum Following their visit to Framlingham, the Elders from Yallum Yallum invited Uncle Lenny to visit Horsham to attend a CIJ facilitated training day with them. This was held in May 2025. Uncle Lenny attended with four of his family members and close allies. The training day provided Uncle Lenny and family with a deep understanding of how Yallum Yallum was developed and how it is now operating. Members of the Elders and Respected Persons Council shared their experiences of being on the Council, how they became involved and the way the Council operates. A visual timeline of the history of Yallum Yallum was presented outlining the process from the first idea of developing an alternative to the Koori Court right through to the graduation of the first Yallum Yallum participant. The important role which Goolum Goolum Aboriginal Co-operative plays in operating Yallum Yallum, including the ability to refer participants to its co-located services including health, employment and cultural supports and programs, was also emphasised.

The visit to Horsham illustrated firsthand the significant differences between the Grampians community and Uncle Lenny’s community, including the capacity of the Shara Clarke Centre to develop and deliver a program using the same approach as Goolum Goolum. However, the meeting also highlighted the underlying commonalities between them. Both communities were motivated by the same objective, and shared the same vision: each sought to establish an alternative to the criminal justice system for their people, a selfdetermined approach to keeping Aboriginal people out of the criminal justice system.

Restorative Justice for the South West

“...toward a process that emphasizes healing, accountability, and cultural reconnection.”

Restorative Justice for the South West

3. NEW PROJECT APPROACH

Restorative Justice for the South West

YARNING ON COUNTRY

Restorative Justice for the South West

In August 2025, following discussions between Uncle Lenny and the RMIT Project Team and a period of reflection a new project approach was developed, to give greater effect to Uncle Lenny’s preferences. Recognising that Uncle Lenny’s work already reflects a self-determined approach to justice, the new approach was to: •

focus on the work which Uncle Lenny has been carrying out at Framlingham for many decades

•

to document that work including hearing from the beneficiaries of his work

•

to explore ways to ensure a more structured and supported environment for Uncle Lenny and his family and allies to carry out their work in a more sustainable manner.

The RMIT Project Team learned that working effectively with community and being led by community in a respectful way requires an adaptive approach, that is responsive to developing understandings of community priorities and preferred ways of working with reciprocal shifts in project planning and implementation.

3.1 YARNING ON COUNTRY On 15 September 2025, a yarning session was held at Framlingham, to hear directly from Uncle Lenny about his work. The session was also attended by Janna Laird and Jocelyn Craddock and members of the RMIT Project Team.

Restorative Justice for the South West

Down the Creek

Restorative Justice for the South West

3.2 WHAT HAPPENS AT FRAMLINGHAM The yarning session was held in the Community Centre at Framlingham. The purpose of the session was to hear about, and document, the services Uncle Lenny and his family provide at Framlingham. The yarning session was facilitated by Katie Christensen from the CIJ, and broadly covered the following topics:

What would help you keep doing this work? Who visits Franglingham?

The importance of place - being on Country How do people hear about Franglingham?

What happens when they stay?

How do the services connect to the criminal justice system?

Restorative Justice for the South West

‘YES’ CONCERT FOR THE 2023 REFERENDUM

Restorative Justice for the South West

BRETT CLARKE AND KIRRAE WHURRONG CHILDREN WELCOME VISITORS Welcome to Country/ Ngatanwarr Merrang & Smoking Ceremony/ ngootyoong kaaweeyn

Restorative Justice for the South West

RMIT Architecture Students on a site visit to Framlingham

Restorative Justice for the South West

WHO VISITS FRAMLINGHAM A vast array of people find their way to Framlingham, from all over the world. International guests find their way there via Uncle Banjo Clarke’s book – Wisdom Man – some find their way to Framlingham because of its history with music and musicians, but many find their way there through the Koorie Grapevine and the compassion of Uncle Lenny and his son Kirrae Craddock-Clarke.

This legacy of compassion for all people, country and connection as healers was started by Uncle Banjo and has been proudly preserved and continued by his son Uncle Lenny. The relationships built with community and local services – including the police and courts – is a testament to their commitment to Framlingham and the people who find themselves there.

Indigenous & non-indigenous folk People living with addiction

Overseas folks

Kids of parents living with addiction

Singles

WHO? People living with disability

Families

Police (Fram is an Equaliser)

The Koori Grapevine

Kids People post release from prison

Uncle Banjo’s Legacy of Compassion

Music & Culture

Restorative Justice for the South West

Framlingham

Restorative Justice for the South West

HOW DO PEOPLE HEAR ABOUT FRAMLINGHAM How people come to find themselves at Framlingham is as varied as the support and activities on offer once there. Known as “Uncle Lenny’s end”, to distinguish it from the end which houses the Framlingham Aboriginal Trust, word of mouth spreads via community but it runs much deeper than that. Uncle Lenny hands out cards with his details in his capacity as a Koori Court Elder to anyone – service users and providers. Kirrae will offer support and the use of Framlingham any time he comes across someone in the street who looks like they need it. Those who have used Framlingham will tell others and call it “paying it forward”.

A huge amount of generosity and goodwill goes into the offering of healing time at Framlingham without any ask in return. The integrity of the work that is done there is evident in the strong relationships built between Uncle Lenny, “Fram” and Government services who refer people to Uncle Lenny at Framlingham, such as NDIS, VALS, Child Protection, Corrections and the Courts. Local police will call Uncle Lenny at all hours to bring people to Fram for safety, support or to sober up. This diverts people out of the cells and the criminal justice system.

Kirrae’s Networks And Outreach Uncle Lenny’s Networks

VALS

Koorie Grapevine

Legal Aid

HOW? Word of Mouth

NDIS

Police Courts Corrections Child Protection

No Funding

Centrelink Payments

Uncle Banjo’s Legacy his book Wisdom Man

Uncle Lenny’s Koori Court Payments

Restorative Justice for the South West

Brett clarke and kirrae whurrong children welcome visitors, Framlingham

Restorative Justice for the South West

WHAT HAPPENS WHEN THEY STAY some folks are bailed to Fram and then supported to meet whatever requirements they have by Uncle Lenny’s team to get their life back on track. It is intensive Case Management but for Uncle Lenny and his team at Framlingham it’s just looking after people. In addition to this it is the spirit and healing of the country, the people there and the connection visitors experience. All this is done through the pooling of the personal resources of Uncle Lenny and his team.

Framlingham is a prime example of what it looks like when community addresses social issues rather than criminalising folks. Fram is a home for the homeless, connection for the lonely, support for those experiencing troubles, a feed for the hungry. A place where people have dignity and agency over the type of support they receive and how long they receive it for. Children on guardianship orders are able to stay connected to their family at Fram thanks to an onsite Guardian,

Help whatever it takes; no judgement Community Events music and culture; hosted a YES concert

Connection to country, people, someone to talk to

Community & Family people return, keep families together

Funerals & Funeral Rites Cemetery

WHAT?

Food Jocelyn’s “big cook ups”, cooking for all; use whatever they have

Support Managing Life getting back on track; making and going to appointments

Transport Driving to appointments, to court, to hospitals

No Financial Support

Somewhere to Stay many places spread around Fram; all in need of urgent repairs

Uncle’s Generosity & Connections

Informal Partnerships

Restorative Justice for the South West

Jocelyn Craddock

Uncle Lenny is strongly supported by Jocelyn Craddock, who has lived and worked alongside him at Framlingham for many years. She is an integral part of the services which are provided at Framlingham. Her skills are many and varied and the tasks she carries out range from practical ones, such as ensuring everyone at Framlingham is well fed, to intensive case management support for those staying and in need of care. She is responsible for making appointments with health professionals, transporting people to and from their appointments, including to court or corrections meetings, as well as diary management and ensuring follow up tasks are met. She also plans and oversees the events held at Framlingham, including funerals and concerts, many of which need to be organised at short notice. Among her responsibilities at such events are logistics, catering and crowd management. Janna Laird is a former recipient of the care and services provided at Framlingham. Her experience of being cared for by Uncle Lenny and others illustrates the breadth of support provided by Uncle Lenny. Janna is now a regular visitor to Framlingham to provide lived experience support to visitors. In recent times, Janna has also been providing direct support to Uncle Lenny, accompanying him to events and meetings, and assisting him with numerous administrative tasks.

Janna Laird Neither Jocelyn, Kirrae, nor Janna receive any income for the services they provide at Framlingham. Community members provided with temporary accommodation often contribute to the upkeep of the property by assisting with tasks such as wood chopping for fires and minor building maintenance works.

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Kirrae Craddock-Clarke

Kirrae Craddock-Clarke plays a pivotal role in supporting the work of Uncle Lenny and the broader community. He is the son of Uncle Lenny and was raised by Uncle Banjo Clarke until Uncle Banjo’s passing in 2000. During this time, Uncle Banjo entrusted Kirrae with significant cultural knowledge and identified him as an important knowledge holder for the next generation. Kirrae is well connected across both Aboriginal and non-Aboriginal communities throughout the Western District. He undertakes a wide range of responsibilities, including Caring for Country, property maintenance, farming activities, and cultural support for community members. His practical duties include mowing, wood cutting, weeding, planting, fencing, watering, and coordinating share-farming activities on the land. Kirrae is also regularly called upon to provide direct community support. This includes assisting people in crisis, arranging temporary accommodation, coordinating health and wellbeing appointments, providing transport to medical, court, and corrections-related appointments, and ensuring follow-up actions are completed. Kirrae holds deep knowledge of Kirrae Whurrong culture and Country and is a highly respected member of the community.

Restorative Justice for the South West

Hopkins Uncle Lenny, River, Framlingham. Framlingham

Restorative Justice for the South West

HOW DO THE SERVICES CONNECT TO THE CRIMINAL JUSTICE SYSTEM? Uncle Lenny is deeply passionate about keeping his people out of prison. This is evident in the work he does both with Koori Court and the day-to-day work carried out at Framlingham. Getting people to and from court, to corrections appointments, to medical appointments and meeting order conditions is a large part of the case management support offered when staying at Framlingham. Uncle Lenny and his team provide advocacy and support and draw on their strong relationships and reputation within the local criminal justice system.

Court Support

Accommodation Services

Bail Support

•

Accompanying those in need through the court process

•

Providing a supportive presence during court proceedings

•

Transportation to and from court

•

Being available at all hours to pick people up and provide accommodation at Framlingham

•

Providing accommodation at Framlingham as part of a person’s bail conditions

•

Providing culturally safe and secure housing

•

Assistance meeting bail conditions

•

Organising referrals to support services

•

Transportation to required services

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ONGOING CARE FOR COUNTRY KIRRAE MOWING THE LAWNS

Restorative Justice for the South West

THE IMPORTANCE OF PLACE BEING ON COUNTRY Framlingham’s physical heart is 200 acres of beautiful terrain located on the lands of Kirrae Whurrong Country in the Western District of Victoria. It provides the space and place for true healing and connection to occur. That amount of space requires daily management and work to keep it healthy and safe for its visitors and Uncle Lenny’s family. Led by Kirrae CraddockClarke, countless hours are spent caring for the land.

This includes mowing the 200 acres, building and repairing fences, maintaining the internal roads, chopping wood, tending to the cemetery and caring for the graves. All of this is done by Kirrae and others in kind. The family members’ limited income is pooled to pay for food, transport and repairs as needed in order to care for those who come to Framlingham seeking support. The land is integral to the care provided. Uncle Lenny has a beautiful vision for what is possible on the Framlingham Lands.

Lawn Mowing 200 acres Healing Garden (in progress)

Fences

Water Pipes & Sewage Management

Gardening

CARING FOR COUNTRY Wood Gathering & Chopping

Concert Organisation & Management

Internal Road Maintenance

Food Collection Cemetery Upkeep & Grave Digging

Restorative Justice for the South West

Financial Support to cover basic costs of living Recognition from Government & Others

End to Mass Incarceration of First Nations People

New Motor Vehicle

WHAT WOULD HELP?

Farm Labour could include people in custody

Assistant for Uncle Lenny

Alcohol & Other Drugs Rehab Facility

Men’s Shed

Restorative Justice for the South West

WHAT WOULD HELP YOU KEEP DOING THIS WORK? Uncle Lenny and his family find a way to support the people who make their way to Framlingham in spite of their limited resources and the absence of government or private funding. To help them keep doing their work, they would benefit from financial support – to cover the basics such as costs of food and living expenses – to nonfinancial support such as an arrangement with corrections to allow people in custody to be sent to Framlingham to provide labour and to experience working on country, hearing from Uncle Lenny, Kirrae and other custodians. This arrangement has occurred previously, albeit informally, and has provided benefits to both the people in custody and to the Framlingham mob.

Uncle Lenny is also passionate about building a residential alcohol and other drug rehabilitation centre for people in the South-West. He is part of a long-standing advocacy group to seek government support for this and has offered some land at Framlingham for it to be built. This would complement his vision for building the Shara Clarke Aboriginal Cultural and Education Centre – which would showcase Aboriginal culture and talent to a large national and international audience.

There are a range of other practical things which would enable the work to continue including access to a new motor vehicle. This would enable people being supported at Framlingham to be safely transported to and from appointments, as well as ensuring Uncle Lenny can travel to his many community commitments including to carry out his work as an Elder on the Koori Court, which requires him to travel to Portland, Hamilton and Warrnambool every few weeks. Many of the buildings at Framlingham require urgent repairs including the Community Centre, which has been unfinished for many years, after the appointed builder disappeared before the project was complete. Among other urgent repairs needed is an upgrade of the visitor toilet and a proper working kitchen in the Community Centre.

Restorative Justice for the South West

BEING ON COUNTRY AND HOW FRAMLINGHAM CHANGES LIVES

4. THE IMPORTANCE OF PLACE

Restorative Justice for the South West

Fram is a home for the homeless, connection for the lonely, support for those experiencing troubles, a feed for the hungry. The two case studies below demonstrate the real life impact of Uncle Lenny and his

MAPPING JANNA’S STORY

family’s work at Framlingham. They illustrate how the services provided at Framalingham can provide practical, life changing support. They also show the importance of connection to Country and its healing effect.

Location 1: Location 1: Banjo’s house residence – enclosed balcony space.

Location 2: Location 2: Caravan (broken windows)

Location 3: Location 3: Banjo’s hut. ( slept on couch near fire place, TV, kettle, microwave) toilet

Location 4-5: Location 4 & 5: The community centre (downstairs) ( Put her stuff on this floor. bags, boxes...) Sleeping accommodation (upstairs)

Restorative Justice for the South West

CASE STUDY 1: JANNA LAIRD Janna’s story – The following account describes the experience of a nonIndigenous woman who was provided with housing, shelter, and support after encountering a series of hardships. This account has been written following several conversations between Christine Phillips and Janna Laird in late 2025. Janna Laird, a non-Indigenous woman, lived at 180 Kirrae Avenue, Framlingham in 2016 as part of her healing and recovery from drug dependence. As a teenager Janna became involved with peers who introduced her to drugs, which led to ongoing challenges with addiction and repeated contact with the criminal justice system including incarceration. Over the years, Janna, who has two children, spent nine years engaged in family court proceedings prior to any periods of incarceration. Due to her extensive criminal history, Janna’s children were removed from her care in 2009. One month later, her partner—who was also the stepfather of her children, died by suicide. It was the culmination of these events which ultimately contributed to her committing further crimes. Matters escalated when police removed Janna from her house, giving her four hours to remove her belongings. At this point, Uncle Lenny Clarke, Kirrae Craddock-Clarke and other community members stepped in to assist. They gathered her possessions and brought her to Framlingham, providing her with a safe place to stay and an environment that offered stability, care, and a sense of belonging.

Over the course of her stay, Janna lived in several locations on the property. She first stayed in a small, enclosed balcony room, close by to Uncle Lenny so he could monitor her wellbeing. She then moved to an adjacent caravan which, despite damaged windows and cold conditions, provided safety and privacy. Later, she moved to Uncle Banjo’s Hut, where she stayed on a couch beside the fireplace. Her final destination was the upstairs area of the Community Hall, sleeping on mattresses in both the back and front rooms. The isolation, combined with consistent community support, contributed significantly to Janna’s recovery. Janna now has stable housing and has reconnected with one of her sons. She has overcome her drug dependency, is living free of criminal justice involvement, and is actively contributing to the community, including supporting the development of a restorative justice program. As she reflected:

“Uncle Lenny was able to be the father to me that my real family couldn’t be.” “You hear stories of white people helping Indigenous people — this is a different story. My white family gave up on me. Now I have a Black family that loves me.”

During her time there, Janna was provided with accommodation, food, and general support. Without a driver’s licence, she relied on Uncle Lenny and Kirrrae to transport her to corrections orders appointments in Warrnambool. She found solace in riding her motorbike around the property, surrounded by native trees and the Hopkins River. She also spent time reading about the late Uncle Banjo through Camilla Chance’s book Wisdom Man.

Restorative Justice for the South West

Shara Clarke Yallum Yallum report

MAPPING PAUL’S STORY

Scence 1:

Uncle Banjo’s house outside view with punching bag

Scence 2:

Uncle Banjo’s hut outside view

Scence 3:

Uncle Banjo with kids on log

Mapping Paul Kelly ’s story 7

Restorative Justice for the South West

CASE STUDY 2: PAUL KELLY Paul’s story – The following account describes the experience of a man who was fostered by Uncle Lenny and Jocelyn Craddock through his primary school years (c1990-1997). During this time, he was provided with housing, shelter, love, cultural teachings and support after his family encountered a series of hardships. This account has been written following a conversation between Christine Phillips and Paul Kelly in late 2025. About Paul: Paul Kelly is a proud Gunditjmara man and cultural leader who spent his formative years on Country at Framlingham. Following the death of his father and subsequent hardships endured by his mother, Paul was fostered and raised during his primary school years by Uncle Lenny and Jocelyn Craddock with support from the late Uncle Banjo Clarke. Paul has fond memories of his time at Uncle Lenny’s describing it as the place where he was taught his culture. He recalls the community as a place of safety, care and continuity, where strong kinship relationships provided both emotional support and cultural grounding. Through everyday experiences: collecting firewood, fishing and eeling, learning about bush foods and medicines, making artefacts and spending time on Country, Paul gained a deep understanding of his culture, values and responsibilities. He attributes much of his cultural education and personal confidence to the teachings he received during this period.

Country, and learned to make and play the Yidaki, a type of didgeridoo. Paul has built a distinguished career as a cultural leader, educator, and mentor, sharing Gunditjmara knowledge across community, institutional, and public settings. His work spans cultural tourism, community convening, and powerful performances of the Yidaki at significant civic and cultural events. Today, he works as a First Peoples Arts Mentor with The Torch Foundation, supporting in-prison and in-community participants across the Barwon South region. In this role, his cultural authority, lived experience, and deep knowledge of Country play a vital role in strengthening cultural identity, fostering healing, and supporting participants to reconnect with culture through creative practice. More broadly, Paul’s ongoing leadership contributes significantly to the continuation, visibility, and intergenerational transmission of Gunditjmara cultural knowledge.

Central to Paul’s reflections is the significance of Country itself as a place of learning, freedom and connection. He describes the Framlingham forest, Hopkins River and surrounding landscape not simply as a setting for childhood memories, but as an active source of knowledge, identity and wellbeing. The lessons imparted by Uncle Lenny and Uncle Banjo fostered a lifelong connection to culture that continues to influence Paul’s work, family life and community leadership. Paul describes this time as foundational to his cultural education, where he learned to care for Country, gained knowledge of bush medicines, lived from and with

Restorative Justice for the South West

5. SHARA CLARKE ABORIGINAL RESTORATIVE JUSTICE SERVICES

Restorative Justice for the South West

Uncle Lenny, Framlingham

Restorative Justice for the South West

Uncle Lenny has a vision for expanding the services he and his family provide at Framlingham. His vision is to seek longterm funding to “support the expansion of early intervention and cultural education programs, specifically targeting Aboriginal youth at risk of entering the justice system. This includes program facilitation, transport, materials, cultural mentor employment, and evaluation to measure impact.” Uncle Lenny’s vision is to extend the services to cover the South-West of Victoria. He has called the expanded service provision the “Shara Clarke Aboriginal Restorative Justice Services” and has established a new company, Shara Clarke Aboriginal Restorative Justice Services Limited, to operate the program. See appendix 1 for a more in depth look at Uncle Lenny’s vision for the future.

Restorative Justice for the South West

6. CURRENT INFRASTRUCTURE

Restorative Justice for the South West

The Stables, Framlingham

Restorative Justice for the South West

Capturing the current state of the hard infrastructure and what needs addressing has been an important step in supporting the work and future vision Uncle Lenny has for the Shara Clarke Centre. The following section aims to paint a picture of what exists and what will be required into the future. Ultimately, Uncle Lenny’s capacity to support the needs of his community and to develop and deliver a self-determined justice service, is dependent on having adequate infrastructure.at Framlingham. It is essential that he and his family can provide these services safely and with dignity.

Restorative Justice for the South West

6.1 SITE PLAN

6.2 INFRASTRUCTURE OVERVIEW The site contains a range of structures, including buildings, sheds, caravans, water tanks, internal access roads, and a private cemetery. The primary buildings supporting the operations of the Shara Clarke Centre are illustrated below. In addition, a private residence belonging to Lurpeen Clarke, daughter of Uncle Lenny, is located on the property, along with several smaller structures and disused water tanks that are not shown in the illustration. 62

Restorative Justice for the South West

Location Plan Diagram

Restorative Justice for the South West

Ad hoc seating across the land, Framlingham

Restorative Justice for the South West

6.4 BUILDING INFRASTRUCTURE OVERVIEW Due to the private ownership of the land, the community does not receive government funding to support the maintenance of buildings and infrastructure. As a result, many of the existing structures are in poor condition and require repair. In contrast, the adjoining Framlingham Aboriginal Trust land benefits from government-funded housing and infrastructure, which are maintained through ongoing support from the State Government. All buildings and infrastructure at 180 Kirrae Avenue have been developed and maintained without government funding. Uncle Banjo’s house was constructed through donations and designed by an architect on a pro bono basis. Other structures on the site have been selffunded and built by the community over time. The exception is the house occupied by Lurpeen Clarke, Uncle Lenny’s daughter, which is a government-funded disability support residence, reflecting her needs as a person with Down syndrome. Ongoing maintenance is carried out by Kirrae Craddock-Clarke, with support from other community members. This includes individuals referred to the site through the Koori Court justice system and other visiting community members who contribute to upkeep and repair works as part of their engagement with the community.

Restorative Justice for the South West

UNCLE BANJO’S HOUSE

UNCLE BANJO’S HUT

OUTDOOR TOILET

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6.4 OVERVIEW OF PRIMARY BUILDINGS UNCLE BANJO’S HOUSE

OUTDOOR TOILET

Uncle Banjo’s House: This building is an architect-designed, brick veneer single-bedroom stone and corrugated iron dwelling comprising a living area with fireplace, a bathroom with shower, toilet, and laundry. The house is oriented to take advantage of views across the Hopkins River and towards the Banjo Clarke Aboriginal Cemetery and Memorial Gardens (discussed later).

Outdoor toilet: There is one outdoor toilet on the property that services the majority of buildings on site. Two additional toilets are available, one within Lurpeen Clarke’s house and another at Uncle Banjo’s house; however, access to these is limited. As a result, the outdoor toilet accommodates most visiting community members and other users of the site, placing considerable demand on a single facility. This has led to frequent blockages and ongoing maintenance issues.

The dwelling is currently occupied by Uncle Lenny and his son, Kirrae. A small addition was later added to accommodate a small sleeping area for a single bed, where Uncle Lenny currently sleeps. While the house is well designed and remains a significant and functional residence, it needs urgent repair. The external stonework is showing signs of structural deterioration, with sections beginning to fail. The bathroom also requires refurbishment to meet an adequate standard of use. With appropriate investment, the building has strong potential to be upgraded and extended. Additional bedrooms could be incorporated to better support current and future occupancy, while retaining the integrity of the original design.

UNCLE BANJO’S HUT Uncle Banjo’s Hut: The structure is a basic building constructed with timber framing and corrugated iron cladding, with a brick chimney. Internally, it comprises a single open space and does not include essential facilities such as a toilet, kitchen, or access to running water. The building is in poor condition and not fit for use. It is uninsulated, the windows are unglazed, and the external cladding is deteriorated and requires replacement. As a result, the structure does not provide a safe or adequate level of amenity and requires significant repair or upgrade. It is currently used to provide temporary shelter for visiting community members.

The toilet is a small, standalone structure constructed with timber framing and corrugated iron cladding, with a simple skillion roof. It is accessed via a short set of timber steps. Internally, the facility is basic, with minimal fittings and no associated handwashing or running water provision. The structure is in poor condition and does not meet an adequate standard for the level of use it supports. The building shows signs of material deterioration, including worn door surfaces, exposed and weathered elements, and general wear from heavy use. Ventilation, weather protection, and overall amenity are limited. Given the level of demand placed on this facility, its current condition presents both functional and hygiene concerns. The provision of upgraded, reliable, and accessible amenities is required to adequately support the community and visitors to the site. For larger community gatherings, such as funerals, the community currently self-funds the hire of portable toilets. The provision of a permanent amenities block incorporating shower facilities, a kitchen, and accessible toilets would significantly strengthen the community’s capacity to deliver and sustain its existing support services.

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THE COMMUNITY CENTRE

Restorative Justice for the South West

THE COMMUNITY CENTRE This building is a large, two-storey structure of approximately 150 m², constructed with corrugated metal cladding. The building was self-funded by the community; however, construction was not completed to an acceptable standard, and the contractor did not fulfil all obligations. As a result, the building remains unfinished. Internally, the walls are unlined and uninsulated, limiting both thermal performance and overall amenity. Several windows are broken or damaged, reducing weatherproofing and security. The ground level comprises a large open space used for community gatherings and activities, as well as providing temporary shelter for visiting community members. The upper level contains three rooms, which are also used for temporary accommodation. There is no acoustic or thermal separation between levels, which limits comfort and functionality for concurrent use.

Access to the upper level is via an external staircase, which is in poor condition. The stairs do not meet current safety standards, with missing balustrades and inadequate guarding, presenting a safety risk to users. Overall, the building provides an important and well-used space for community activities and temporary accommodation; however, its incomplete construction and current condition present clear safety, compliance, and amenity concerns. The lack of insulation, damaged windows, and non-compliant access create risks for users and limit the building’s effective use throughout the year. Capital works are required to complete, upgrade, and bring the building into line with minimum building and safety standards, ensuring it can safely and reliably support the needs of the community.

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THE CEMETERY AND MEMORIAL GARDENS

Restorative Justice for the South West

6.5 BANJO CLARKE ABORIGINAL CEMETERY AND MEMORIAL GARDENS The property includes its own cultural cemetery known as the Banjo Clarke Aboriginal Cemetery and Memorial Gardens that is accessed via a private internal road leading from Kirrae Avenue. The cemetery and memorial gardens exist as an important cultural and spiritual place within the property for the broader Kirrae Whurrong and Gunditjmara communities. It is the place where Uncle Lenny welcomes visitors, sharing the stories, resilience, and lived hardships of his people, and ensuring these histories are remembered and understood. Aboriginal burial and mourning practices have existed for thousands of years and vary across regions and Nations. Prior to European influence, these practices included cremation, ceremonial preparation of the deceased, and placement of remains in culturally significant locations. A strong and enduring belief remains within our community that people should be laid to rest on their Country, in places of ancestral and spiritual connection. The area surrounding the Hopkins River and the Framlingham Forest has long been used for traditional funeral rituals and ceremonies. An earlier burial site near the Hopkins River at Purnim was ultimately considered unsuitable due to spiritual beliefs held by the community. Following a single infant burial at that location, an alternative site was selected further along the river brow, near the Framlingham Forest. This area has deep cultural significance and is where the Banjo Clarke Aboriginal Cemetery and Memorial Gardens is now adjacent to.

The Banjo Clarke Aboriginal Cemetery and Memorial Gardens began with the burial of the late Uncle Banjo Clarke in 2000 who had requested not to be buried on the adjacent registered Framlingham cemetery as he wanted his remains to remain on his homeland. A funeral was held on site with a marquee set up. Given his international reputation, around 6000 people attended the funeral, and Uncle Banjo’s death was reported in the London Times and the New York Times. The cemetery currently contains 15 burials and memorial sites along with further animal burials including Uncle Banjo’s horse.

Preparing the graves has become an important cultural activity for Kirrae Whurrong men who spend up to several weeks hand digging the graves overseen by Kirrae CraddockClarke. This is not an easy task given the volcanic rock the men need to dig through. Funerals are often held on site. The cemetery is often visited by community members along with visitors from universities and other organisations. Uncle Lenny Clarke uses the grounds to explain to people about the injustices faced by his community and broader First Peoples communities from around the country.

Restorative Justice for the South West

The Hopkins River, Framligham

Restorative Justice for the South West

6.6 WATER INFRASTRUCTURE OVERVIEW Bradley Clingin from Wannon Water assisted with the following report about the water infrastructure on site: Bradley Clingin from Wannon Water assisted with the following report about the water infrastructure on site: The property is serviced by water and wastewater infrastructure that has been progressively upgraded in recent years. The water supply system includes a series of rainwater tanks across the site. Upgrades undertaken in 2021–2022 included installation of a new potable water distribution line and five new meters at the property boundary. Existing rainwater tank connections were modified to protect Wannon Water supply quality and prevent backflow. The use of on-site rainwater storage was also encouraged to reduce reliance on potable water and lower operating costs. As part of these works, the water main was extended along Kirrae Avenue to service the Banjo Clarke Memorial Park. This included installation of an automatic flushing unit and an additional meter to monitor water used during flushing operations. A separate supply line was also extended to the Memorial Park to support activities and maintenance at that location.

More recently, attention has turned to wastewater servicing across the broader Framlingham area. Following an options assessment with the local community, individual on-site wastewater management systems were selected and have since been installed for properties within Framlingham. This project required the decommissioning of the former centralised lagoon disposal system and the disconnection of properties previously linked to that network. As a result of these changes, the subject property now requires an independent wastewater solution. Providing a dedicated on-site wastewater management system is considered the most efficient and practical means of separating the property from the former shared infrastructure. Current investigations are assessing the capacity requirements for a new system capable of servicing existing buildings, including Lurpeen Clarke’s house, Uncle Banjo’s house, the one-bedroom cottage, and the community hall, while also allowing for future housing and service upgrades. A properly sized system will help avoid further disruption and support the longterm needs of the community. The operations of the Shara Clarke Centre will greatly improve once these upgrades have been completed. A completion date for these works has not yet been established.

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7. NEXT STEPS

Restorative Justice for the South West

The Hopkins River, Framlingham.

Restorative Justice for the South West

The project is due for completion on 1 February 2027. Between now and that time, the focus will be to support Uncle Lenny and the Shara Clarke Centre to: 1. Identify the infrastructure improvements and repairs needed at Framlingham to consolidate and strengthen the existing services being provided by Uncle Lenny and his family. This includes supporting Uncle Lenny to establish the soft infrastructure supports to enable him to apply for funding opportunities to undertake the urgent hard infrastructure improvements and repairs.

2. Refine the vision and program goals for the Shara Clarke Restorative Justice Services program; and develop an Implementation Plan for Uncle Lenny and the Shara Clarke Centre to progress the establishment of the Shara Clarke Restorative Justice Services program.

7.1 INFRASTRUCTURE IMPROVEMENTS Urgent infrastructure improvements and repairs are needed at Framlingham to enable Uncle Lenny and his family to continue to provide the care and connection to the people who come knocking on their doors. It is of critical importance that these repairs and improvements are made to ensure a safe living environment for Uncle Lenny and his family, as well as those who they are supporting. Uncle Lenny has identified that providing secure shelter is his priority. The soft infrastructure which the Project Team has identified as requiring attention, includes embedding a bookkeeping or accounting system which is fit for purpose and enables compliance with legal and governance standards and seeking legal assistance to ensure security of tenure for Uncle Lenny, his family and the Shara Clarke Centre at 180 Kirrae Avenue, Framlingham. There is uncertainty about the property’s land title which has hindered attempts of the Shara Clarke Centre to apply for Commonwealth and State Government funding to support infrastructure improvements. It is essential that Uncle Lenny can provide the legal documents to support his title to the land, following which, funding can be sought to carry out the urgent infrastructure requirements.

The following tasks have been identified to support Uncle Lenny and the Shara Clarke Centre with the infrastructure improvements required: •

Develop a list of hard infrastructure improvements and building repairs needed at Framlingham, including ordering them in priority order.

•

Support Uncle Lenny to strengthen the Shara Clarke Centre’s organisational capacity so it can effectively and manage its administrative, financial and governance responsibilities

•

Work with an accountant to ensure the Shara Clarke Centre’s reporting and governance obligations are up to date.

•

Work with Uncle Lenny and the pro bono lawyers who are providing assistance to the Shara Clarke Centre to ensure Uncle Lenny has security of tenure at Framlingham.

•

Work with Uncle Lenny to source and apply for philanthropic or government funding to undertake the urgent infrastructure improvements and repairs.

Restorative Justice for the South West

“dedicated to delivering culturally responsive, community-led justice practices for Aboriginal and Torres Strait Islander peoples.” The Hopkins River, Framlingham.

Restorative Justice for the South West

7.2 REFINE THE VISION AND PROGRAM GOALS FOR THE SHARA CLARKE RESTORATIVE JUSTICE SERVICES AND DEVELOP AN IMPLEMENTATION PLAN Uncle Lenny has a clear vision for the services he and his community want to provide for Aboriginal people in the South West of Victoria. Building on the work described in this report to map what is already happening, the next phase of this project will work towards the progressive realisation of this vision. Achieving the vision will require work to maintain and improve buildings at Framlingham, and other infrastructure. This work will be a parallel focus of the team and will take place alongside the continuing development of the Shara Clarke Restorative Justice Services program development. While the VLSB grant to deliver this project will not be directed towards addressing facilities and infrastructure improvements set out in this report, it is an important and critical factor necessary for this place-based justice response to further develop.

For the VLSB funded aspects of this project, the focus of future work will be to continue to draw the threads that connect the human, physical, natural, cultural and information resources at Framlingham together, with the aim of establishing a framework that will support the ongoing work of the community in creating healing through connection to culture. The framework will include a plan for implementation, and a strategy for obtaining funding, that will create a foundation for the continuation and future expansion of the community’s self-determined justice work at Framlingham.

Restorative Justice for the South West