Professional Documents
Culture Documents
1 Aboriginal Spirituality
1.1Kinship
Kinship is the reciprocal relationship of rights and responsibilities divided
between a groups of indigenous Australians. The kinship binds together
those related biologically, by sharing a totem or through marriage. The kin
relationship provides potential for a sense of belonging and enforces a sense
of respect for the group, extending to all living things. The nature of the
obligations within the kinship groups reflects the closeness of Aboriginal
Spirituality with the dreaming.
1.2Ceremonial Life
The rich ceremonial life of the aboriginal people adds meaning and purpose
to periodic events and life cycles. When celebrating certain stages and
events in ones life the community unties in dreaming stories performed in
dance and song. Burial rituals furthermore acknowledge the spirits of the
dead return to the dreaming places they originated from, reestablishing the
place of living unity with nature. Ceremonies reiterate the fact that the
environment is inseparable from the dreaming and allow individuals to
identify with the land on a social, emotional and intellectual level.
2 Effect of dispossession
Dispossession refers to the taking away or removing aboriginal people from
their land hence, the immense loss of land, language and life. This removal is
as a direct result of a series of government policies since colonization such
as protectionism, segregation, assimilation, integration.
2.4SAMPLE RESPONSE:
2.4.1 Explain the continuing effects of dispossession on Aboriginal
Spirituality
Dispossession is the forced removal of aboriginals from their land and
families. This removal is as a direct result of a series of government policies
since colonisation. The separation from land is equivalent to loss of identity,
since the Dreaming, which is central to Aboriginal Spirituality, is inextricably
Page 2 of 15
first time aboriginal people politicised for their rights (unified for their
cause)
Not only a petition seeking aboriginal rights but it was written in
aboriginal law terms
struggle to reclaim the land taken from them and be reconnected with
the Dreaming
1963-1967
Bark Petition by the Yirrikala situated on the Gove Peninsula in Arnhem Land
This petition was sent to the Commonwealth House of Representatives
written in their own language. It was to do with the decision to take land
from the Arnhem Land Reserve for bauxite mining. While this did not result in
full land rights, the Yirrikala people were compensated in part by way of land
grants.
Page 3 of 15
3.2Gurindji People
By Gough Whitlam both symbolically and physically giving back the land to
Vincent Lingiari and his Aboriginal people, he acknowledges the depth of
importance that the Land holds for Aboriginal Australia (the fact that they
were prepared to wait)
Reconnecting the Aboriginal people with their land and sacred sites,
reconnects and re-establishes their Dreaming and spirituality.
1966-1975
The Gurindji people living on the Wave Hill cattle station in the Northern
Territory went on strike for award wages and better living conditions
At the heart of this struggle was the issue of land rights and the return of
their traditional homeland. This case saw Gough Whitlam hand over the
lease of traditional land to the Gurindji people.
3.3Freedom rides
Important for land rights movement because it was a political statement don't have to accept being treated as a second class.
1965
Freedom rides
A group of University students, including Charles Perkins, travelled
throughout the country area highlighting racism and discrimination. Various
incidents were publicized in the media gaining national support for Aboriginal
people.
3.4Referendum
1967
Referendum
Prior to 1967 Aboriginal people were subject to State government decisions
about their welfare and were not counted in the census as Australian
citizens. The referendum resulted in just over 90% of Australians in favour of
the Commonwealth government assuming control of Aboriginal Affairs and
including them in the census.
Page 4 of 15
3.5Tent Embassy
The tent embassy began with four aboriginal men that placed a beach
umbrella on the lawn of Parliament house. This was in response to the
government's refusal to acknowledge aboriginal land rights. The umbrellas
were soon replaced by tents and aboriginal as well as non-aboriginal began
protest to demand land rights for aboriginal people.
1972
Tent Embassy
Aboriginal people believed the referendum of 1967 would see an
improvement in their lives. This was not to be the case. In 1972 political
activists set up tents on the lawns of Parliament House and called it the Tent
Embassy. The black, red and yellow flag, designed by Harold Thomas of the
Arrente tribe in SA, was flown as the symbol of the Aboriginal people. This
action took the plight of the Aboriginal people to an international audience
and laid the foundations of the Labor Party's win later that year with their It's
Time slogan.
3.6Mabo
The Mabo judgment achieved some measure of justice for Aboriginal people.
It opened the way for them to make claims in respect of their traditional
lands.
1982-1992
Mabo Decision
1992 Mabo Decision by the High Court of Australia. This historic decision
overthrew the concept of terra nullius in Australia. Although it was a ten-year
struggle, which Eddie Mabo did not live to see completed, the Meriam people
proved ownership of the Murray Islands on the principles of British common
law. This in turn led to the Native Title Act 1993 that allows other Aboriginal
groups to put in similar land claims.
3.7Native Title
The Native Title Act sought to balance the interests of these parties with
Aboriginal people's property and cultural rights in five ways.
1
2
It recognises and protects native title rights to land and waters based on
the customary law and traditions of indigenous peoples of Australia
It provides for the validation of any past grants of land that may
otherwise have been invalid because of the existence of native title.
Page 5 of 15
3
4
5
Dispossession
Stolen Generation
Returning the land to the people which is important as the land it the
vehicle of the dreaming
over turning terra nullius gives legal connection for aboriginal
spirituality
3.7.1 The native title process has also given Indigenous people a
seat at the negotiating table whether or not native title has
been determined by the Federal Court. However, the Native
Title Act has its shortcomings and there is always room for
improvement. JOHN SOSSO, Acting President National Native
Title Tribunal. With reference to the quotation, outline the
importance of Native Title legislation in achieving the
objectives of the Land Rights movement.
The Land Rights movement recognises the inextricable connection between
the land and expressions of the Dreaming. Native Title is a legal term
recognising the rights of Aboriginal and Torres Strait Islanders to use and
occupy their lands for traditional purposes. Thus providing a continued
connection with the land. Therefore the Native Title process has played an
important role in achieving the objective of the Land Rights movement.
There is however, as suggested by John Sosso, always room for
improvement.
The Mabo Case (1992) overturned the notion of Terra Nullius. This judgment
was very significant as the first legal recognition for the Land Rights
movement giving Indigenous people a seat at the negotiating table. In
1993, the Native Title Act and subsequent amendments (1997) stated Native
Title and leasehold rights could coexist, giving leaseholders priority.
Although a clarification of the Act, the Land Rights movement sees this as an
area for further negotiation.
The Native Title Act continues to be reviewed in relation to its perceived
shortcomings and this has assisted the objectives of the movement.
Changes include a focus on traditional people and connection to the land and
coexistence, addressed in the Wik decision 1996. Indigenous peoples are
now members of the bodies created and possess legal authority to manage
Page 6 of 15
3.8Wik
It conferred some protection over native title rights by ruling that pastoral
leases did not extinguish native title, and that the two can exist side by side.
This has given Aboriginal people access to their traditional lands, even if they
coincide with pastoral leases.
The Wik Decision seeks to have the aboriginal land returned, so their
religious and cultural integrity is preserved. Allowing the people to
reconnect to their belief system.
1993-1996
Wik
1996 Wik decision by the High Court of Australia. This was another landmark
in the history of Aboriginal land rights. After the Mabo case it was believed
that pastoral leases extinguished Native Title. The Wik decision highlighted
that it was possible for Native Title and some types of pastoral leases to coexist. Each state however and each case would have to be reviewed on its
own merits. The Wik decision does not mean all other similar claims will be
successful.
3.10
SAMPLE RESPONSE:
3.10.1
Outline the importance of the "Mabo Judgement" and the
"Wik Decision" for the Land Rights Movement.
The Land Rights Movement is an ongoing Religio-Political movement which
began at the end of the 20 th century, when indigenous and non-indigenous
Australians protested to restore the legislation of land for the indigenous
which was removed at first white settlement by Terra Nullius The land
rights movement began with Vincent Lingiari, in 1975, he successfully helped
pass land rights legislation under the Whitlam Labor Government giving
Aborigines specific parcels of land. In June 1992, Eddie Mabo and his clan
sought to gain full rights of ownership of their land. After a series of legal
events terra-nullius, was overthrown. Aborigines and Torres Strait Islanders
were finally recognised as the traditional custodians of the land. Native Title
Act 1993, gave Indigenous Australians the ability to claim land rights over
Page 7 of 15
traditional areas which their kinship group owned in the past e.g. Cape York
Peninsula. This gave further acknowledgement to Indigenous Australians as
the first owners of Australias land. The Wik decision of 1996 stated native
title could co-exist with other rights through a pastoral lease. This made it is
easier for Indigenous Australians to continue land right claims in the Federal
Court. These were crucial to the land rights movement as it acknowledges
the inextricable bond between the Indigenous peoples and their land. The
land is central within their lives physically, economically, socially and
ultimately, in a spiritual sense. If the Aborigines and Torres Strait Islanders
are dispossessed from their land they destroy a core facet of their spiritual
existence; the obligations to the land as expressed in the Dreaming.
1947
87
Anglican- 39%
2011
61
Catholic- 25%
Baptist- 11%
Uniting- -6%
Why?
Majority of the
first settlers in
Australia were
from England
and Ireland,
meaning they
were Anglican or
Catholic. Now
Australia is more
multicultural,
thus more
diverse.
6.2Immigration
The introduction of other world religions to Australia, through the process of
immigration coherently introduced new cultures, values and beliefs.
Following WWII there was a significant increase in the diversity of the
religious profile in Australia. Many European refuges sought to start a new
Page 9 of 15
life in Australia because they were attracted to the nations safer and more
secure environment. Further overseas wars and persecutions led to waves of
migrants from Vietnam, Lebanon and Bosnia (just to name a few).
Immigration accounted for multifaith Australian society, 2/3 of Australias
Muslim community was born abroad and in recent years increased in
Buddhism, the result of immigration from Malaysia, Thailand, Hong Kong and
China. A significant number of Jews have also migrated from a variety of
European nations and Hindu figures have increased due to immigration from
India and Fiji. The significant number of migrants have diversified the
religious landscape of Australia.
6.3Denominational switching
Denominational
switching
is
movement
between
Christian
denominations, which can be one or two way. It is usually associated with
Protestant Christianity more than Catholic or Orthodox Christianity and is
also more evident in younger churchgoers.
This trend is mostly evident in the Pentecostal church, where younger people
seek to address needs and when they are no longer met they leave. Factors
which aacount for feeling the need to switch include denomination can be
liking the minister, style of worship and music, proximity to home, sense of
community and additional activities such as prayer groups, bible studies and
youth groups. Catholic and orthodox variants are less common to follow this
trend.
6.5Secularism
Secularism is a worldview that explains existence without reference to
religion. Australia has always had a somewhat secular dimension in
comparison to other western nations and is becoming an increasingly
secularised country.
Page 10 of 15
It is made apparent in McCrindles Church Life survey that over the last 40
years, no religion has dramatically increased to a massive 269%. This shows
how the Australian society is becoming much more secular. This is also seen
in the decreasing church attendance, throughout many Christian
denominations.
6.5.1 SAMPLE RESPONSE: For some Australians, God is no longer
important. Religion does not seem attractive as the country is
becoming increasingly secular. With reference to the
statement, account for the current religious landscape in
Australia.
The quotation draws links between the rise of materialism and the
increasingly secularist nature of Australian society. The statement reflects
trends revealed in current census data about Australias religious landscape.
In particular, the no religion category has shown a steady increase from
15.5% in 2001 to 22.3% in 2011. However, despite this increase,
identification with a religious tradition continues to be a dominant
characteristic of contemporary Australian society exceeding two-thirds of
the population in the 2011 census. Immigration is providing a greater
religious diversity in Australia, particularly with the increasing number of
Buddhists and Hindus. The main Christian churches (excluding the
Pentecostals) have experienced a significant decline in church attendance as
reflected in recent National Church Life Survey data. Hence, as the quotation
infers, Australias religious landscape has undergone significant change in
recent years and data validates this conclusion.
Page 11 of 15
7.3SAMPLE RESPONSES
7.3.1 Explain the role of the ecumenical movement and/or interfaith
dialogue as religious responses to growing secularism. Include
examples in your answer.
Australia is a country of diversity. Interfaith dialogue and the ecumenical
movement have acted as links between a more secular society and those
who adhere to religious beliefs. Interfaith dialogue has allowed for a greater
degree of cooperation and understanding between followers of different
traditions, as well as linking non-religious events with faith events eg Anzac
services, multicultural tolerance, social justice initiatives. The ecumenical
movement provides greater sharing and recognition of similarities between
Christian denominations. Increased tolerance is an outcome. Both
movements provide opportunities for faith to be more transparent to the
non-religious sector of Australian society. Interfaith dialogue provides
opportunities for the wider engagement of religion with the wider Australian
community.
9 Reconciliation
Reconciliation is the multilayered commitment to improving relationships
between Aboriginal and Torres Strait Islander peoples and non-indigenous
Australian citizens through understanding, sharing and respecting aspects of
culture and belief systems. It aims to create a united Australia, which
respects and understands traditional Aboriginal Culture.
The Anglican Church of Australia expressed its support for reconciliation at
the 1998 General Synod and has encourages a number of enterprises
designed to facilitate the process. Some of which include a request for
improved health outcome, funding commitment to the indigenous ministries
and knowledge and understanding of Aboriginal Spirituality. The Anglican
Church also participates in the Week of Prayer for Reconciliation.
The church provides funding (along with the Uniting Church and the World
Council of Churches) and support for the National Aboriginal and Torres Strait
Islander Ecumenical Commission (NATSIEC). NATSIEC, whose indigenous
members represent a cross section of Christian churches, provides a forum to
give Aboriginal Australians a voice on issues pertaining to faith, mission and
evangelism. Its mission statement claim that its role is also to help rebuild
self-esteem, pride and dignity within indigenous communities. NATSIEC also
functions as an advisory group to the National Council of Churches (NCCA)
Page 13 of 15
Alice Springs in 1986 and made the statement there is a need for a just and
proper settlement that still lies unachieved in Australia. Since then the
Roman Catholic Church has made many positive moves towards the
reconciliation process. For instance in 1998 it joined with other churches to
issue a statement called Towards Reconciliation in Australian SocietyReconciliation and Aboriginal Australians, arguing for a settlement of the
differences in equality between indigenous and non-indigenous Australians.
This is important to Aboriginal Spirituality as it shows that non-indigenous
Australians are now acknowledging and beginning to understand the
Aboriginal culture.
The Jewish community has also played a very prominent role in Aboriginal
Reconciliation. This is seen in The Australian Jewish Democratic Society
(AJDS), formed in 1984. AJDS has made ongoing commitments to promote
and build better relationships between Indigenous and non-Indigenous
Australians. The aim for AJDS is to support reconciliation of Indigenous
Australians by advocating land rights for local Aboriginal Australians. This is
important as it shows that the Jewish community are trying to help the
Aboriginals regain their rights to the land, in order to try and regain their
spirituality.
Page 15 of 15