RELIGION AND
BELIEF SYSTEMS IN
AUSTRAIA POST 1945
The focus of this study is religious expression in
Australia multicultural and multi faith society since
1945. The study incorporates an appreciation of
Aboriginal spiritualities and their contribution to an
understanding of religious beliefs and religious
expression in Australia today.
Syllabus Content
Contemporary Aboriginal
Spiritualities:
• Aboriginal spirituality as
determined by the
Dreaming
• Issues for Aboriginal
spiritualities in relation to
the effects of
dispossession and the
Land Rights movement
•
•
•
•
Religious expression in
Australia – 1945 to the
present:
Religious landscape from
1945 to the present
Changing patterns of
adherence
Current religious
landscape
Religious dialogue in
multi faith Australia
The nature of aboriginal
spirituality:
The unity of
Aboriginal
cultures, as
illustrated in the
accompanying
diagram, is based
on the belief in
what is known in
English as The
Dreaming.
Aboriginal Spirituality as determined by
the Dreaming
KINSHIP
DESCRIBES
RELATIONSHIPS WHICH
ARE BIOLOGICAL AND
NON BIOLOGICAL.
DREAMING
incorporates every
aspect of music,
storytelling, artwork,
food gathering and
hunting activities within
a complex framework of
kinship or family totem
relationships.
• Close and Extensive
• Central to Aboriginal
communities
• Dynamic – reveals a
complex social
organisation
• Framework for living,
defined by the Dreaming.
Individuals learn to be
connected through
kinship and are instructed
about obligations, rights
and appropriate forms of
behaviour.
Aboriginal Spirituality as determined by
the Dreaming
OBLIGATIONS TO THE
LAND & PEOPLE
• Aboriginal people believe
they are related to the
natural world and this
relationship provides the
advantages of survival
and life and also
imposes the
responsibilities of
preservation and
education.
• Aboriginal artwork,
songs, dances and
ceremonies are all
placed within the context
of the natural
environment.
• In the land is the evidence
of the Dreaming Creation
process
• Ancestral Spirits provide a
living relationship with
particular features of the
countryside • Belonging to the land, an
inseparable link.
• Responsibilities of living with
the land – the Dreaming
provides a law to be obeyed
which protects humanity and
the land.
Aboriginal Spirituality as determined by
the Dreaming
CEREMONIAL LIFE
• A large and important
part of Aboriginal
culture
• Conducted in song,
dance, body art and
costumes.
• Men and women often
have different roles
• Different regions and
cultural groupings have
different ceremonies
• Rights of passage
• Social information is
passed from the older
generation to the younger
• Maintain the link between
the real world and the
spiritual world.
• Ceremonial stories have
great respect – the
Creation of the tribe is
being re-created – the
cause of the continuation
of life itself and beliefs
being passed on.
Aboriginal spirituality and its
inextricable connection to the land.
A spiritual view of life based in the Dreaming cannot
be separated from the land. In Aboriginal spirituality,
the land means not only earth or rocks but also the
whole environment. That is, it is not just the ground
but also all that the earth supports and all that can be
seen from the earth, such as clouds, the sun, the
moon and the sky. The Dreaming links the whole
environment, including people. To some extent all
land is sacred because it is alive with power and with
the Ancestors who live in it.
(page 5 Macquarie Revision Guide, 2003)
DISPOSSESSION
REMOVAL FROM THE LAND
=
LOSS OF SPIRITUAL
IDENTITY
+
LOSS OF PURPOSE IN LIFE
REMOVAL FROM FAMILY
=
LOSS OF SELF
IDENTITY
+
REMOVAL FROM KINSHIP =
LOSS OF HUMAN IDENTITY
+
LOSS OF DIRECTION IN LIFE
LOSS OF SPIRIT IN LIFE
DISPOSSESSING ABORIGINAL PEOPLE OF THEIR LAND
•Loss of personal identity
•Denial of status
•Loss of economic base - rely on welfare
•Need to understand European legal
system to fight against dispossession.
•19th & 20th warfare - Aboriginal
resistance
•Martial law - to put down resistance
•Spread of European diseases
•Legislation to force Aboriginal people
on to reserves.
•Family life destroyed
•Legal rights denied
•Loss of language
•The Stolen Generation
THE LAND RIGHTS MOVEMENT
1992 NATIVE TITLE (MABO)
JUDGEMENT
•end of terra nullius concept
•British claims to sovereignty did
not extinguish Aboriginal native
title.
1993 NATIVE TITLE ACT
•recognised existence of
Aboriginal native title in Aust
federal law.
WIK DECISION 1996
•native title may co-exist with pastoral leases.
•pastoralists’ rights prevail where there is conflict between
the two.
THE IMPORTANCE…
As the original inhabitants of the land Aborigines and Torres
Strait Islanders have a moral right to title over their land. The
High Court Judgements of Mabo and Wik recognised the
existence of Native Title.
Aboriginal people are the original inhabitants of this land and
have a profound cultural and spiritual connection with the land.
It is the fundamental source of their identity and well being.
Australia has a diverse people - the
story of the Aboriginal people can be
a spirituality that offers wholeness
and right relationships (especially
with the land) and provides a national
identity.
Australians today are appreciating
the contribution of Aboriginal
spirituality to life on this continent.
The relationship between Aboriginal Spiritualities and
Religious Traditions in the process of reconciliation.
Christianity Supportive and active in the promotion
of reconciliation.
Aboriginal Christian ministers and
ministries.
Judaism
Promotes reconciliation and has a
special concern that the reconciliation
process has a positive impact.
Concern with justice.
Islam
Islamic community feels a connection
with the Aboriginal people as they too
have been discriminated against.
Work for peace.
Let us pray together.
(This prayer was written by the
Aboriginal People for their
meeting with Pope
John Paul in Alice Springs in 1986 ;
We say it together in solidarity.)
Father of all, you gave us The Dreaming.
You have always spoken to us through our beliefs.
You then made your love clear to us in the person of Jesus.
We thank you for your care.
You own us, you are our hope!
Make us strong as we face the problem of change.
We ask you to help the people of Australia
to listen to us and respect our culture.
We can only know you and ourselves through our culture.
Make the knowledge of you grow strong in all People
so that you can find a home in us,
and we can make a home for everyone in our land.
http://www.aboriginalcm.cathcomm.org/aboriginalCM/HHouse/journey.htm
The Religious Landscape since
1945
1945
Monocultural
Monoreligoius
Monoethnic
Focused on
‘The Mother Country’
for its international
viewpoint.
7.5 million people – 88%
Christian so 6.7 million people
were Christian!
0.5% No Religion
Christianity was a controlling
factor in community ethics,
government services and
development of laws.
Underpinned secular activities
and was an important provider
of health, welfare and
education services.
The Religious Landscape since
1945 More recent changes to
Since the Second World war the religious profile are the
there have been
result of the formation of
significant changes in the the Uniting Church in 1977
Australian religious
and the advent of
profile.
Pentecostal churches.
Immigration after the war
and the ending of the Some denominations have
decreased, while others
White Australia policy
have shown a marked
bright many of these
changes.
increase and the number
of affiliates to Islam,
Buddhism and Hindusim
ha also increased.
The Religious Landscape since
1945 Rise of New Age religions
Migration
Forced immigrants
/convicts
Free Migration from
Britain
Post war European
migration
Wars and social
dislocation
No holy text, central
Denominational
organisation, membership,
Switching
formal clergy, geographic
Movement from
centre or creed or dogma.
one
A spiritual movement but
denomination
without any organisational
within a religious
restrictions.
tradition to
another
Ending of the White Australian Policy – immigration
restriction was finally removed under the Whitlam Labor
government in 1972 when they embraced a policy of
multiculturalism which ensured a multi faith Australia
also.
The Religious Landscape since
1945
Secularism
Any movement or
concept which
rejects religious
belief or adherence.
In the 2001 census
50,000 people
stated that they
were secular.
1.
2.
3.
4.
5.
An indicator that there are
levels of acceptance of
secularism.
National Church Life Survey 1998 – reduced
membership/attendance due
to:
Church process
Beliefs
Alternatives
Personal attitudes
Technical
All reasons support the
concept of individuality and
following ones personal ideas
rather than those of a group or
organisation. This is a major
change in our society in the
last few decades.
The Religious Landscape since
1945
Immigration after
World war 2
+
Ending of the White
Australia Policy
MULTICULTURAL
Australia
=
MULTI FAITH
Australia
The Religious Landscape since
Formation of the 1945
Uniting Church
+
New Age Religions
+
Pentecostalism
+
Denominational
Switching
+
Secuarism
Flexibility
Change of thinking
Freedom of choice
Personal Expression
=
RELIGIOUS PLURALITY
Studenst
learn
about
Religious dialogue in multi-faith Australia
Ecumenical movements
within Christianity
Studenst
learn
to
Describe the impact of
Christian ecumenical
movements in Australia
– The National Council of
Churches
– NSW Ecumenical Council
Ecumenism:
Movement for world
wide unity and
cooperation among all
Christian churches.
Interfaith dialogue
Evaluate the importance
of interfaith dialogue in
multi-faith Australia
Interfaith
dialogue:
Different religious
traditions in dialogue
with each other for
common purposes.
The relationship between
Aboriginal spiritualities and
religious traditions in the
process of Reconciliation
Examine the relationship
between Aboriginal spiritualities
and religious traditions in the
process of Reconciliation
Reconciliation:
(i) Building relationships for change
between Indigenous and nonIndigenous Australians.
http://www.reconciliation.org.au/i-cms.isp
(ii) A spirit of goodwill, mutual
respect and recognition of the
effects of colonisation on Australia's
first people are the symbolic
cornerstones of the reconciliation
effort.
http://www.reconciliation.qld.gov.au/
ECUMENISM
Promoting Christian unity
and especially,
the unification of all
Christian churches.
ECUMENISM
• A growth in love, knowledge and co-operation between
the Christian Churches (George Pell, 14 May 2002.)
• A movement seeking to further the organisational union
of Christians of different traditions which has influenced
a more cordial spirit between churches.
• Dialogue and cooperation between the Christian
denominations, between Catholics and Protestants,
between Orthodox and Catholics which is a relatively
recent phenomenon. (George Pell, 14 May 2002.)
ECUMENICAL
DEVELOPMENTS
• World Council of Churches
• National Council of Churches in Australia
NCCA
• State Ecumenical Bodies- NSW
Ecumenical Council
• Local ecumenism
• The National Council of Churches in
Australia is an ecumenical council of
member Australian Christian Churches
working together.
• It is an associate council of the World
Council of Churches, a member of the
Christian Conference of Asia and a partner
of other national ecumenical bodies
throughout the world.
www.ncca.org.au
Member
Churches
of the
National
Council
of
Churches
in
Australia
Anglican Church of Australia
Antiochian OrthodoxChurch
Armenian ApostolicChurch
Assyrian Church of the East
Churches of Christ
Congregational Federation of Australia
Coptic Orthodox Church
Greek Orthodox Church
Lutheran Church of Australia
Religious Society of Friends
Roman Catholic Church
Romanian Orthodox Church
Salvation Army
Syrian Orthodox Church
Uniting Church in Australia
State Ecumenical Bodies
• Each state in Australia has its own ecumenical body. For example –
Queensland Churches Together, South Australian Council of
Churches, NSW Ecumenical Council.
• Church membership of these state bodies is not uniform across the
states since the composition and history of individual
denominations differs from state to state. Catholic dioceses make
up their own minds regarding membership of these state bodies
and in reality most have joined.
• The state bodies tend to cover issues relating to social justice,
welfare, doctrine and order, worship, local ecumenism, migrant and
refugee concerns – all with a focus on the state rather the national
level. For example the Joint Church Domestic Violence project in
Queensland. Another initiative is the development and promotion of
a common Lenten program across the denominations.
NSW Ecumenical Council
The Council
The New South Wales Ecumenical Council is a fellowship of 16
churches in the state of New South Wales and the Australian Capital
Territory.
The mission of the churches through the NSW Ecumenical Council is
to be built on three foundations:
1. maintaining "the unity of the Spirit in the bonds of peace"
[Ephesians 4: 3],
2. being committed to the Gospel and to proclaiming it together, and
3. living out the implications of the Gospel for service in the world.
The Churches believ that ecumenism is a positive expression of the
commitment to seek communion with each other. The end result of
such communion or involvement is the unity of the Church.
Benefits of ECUMENISM
• Promotes unity for which Christians believe Christ
prayed
• Gives stronger witness to he community
• Builds trust
• Gives greater efficiency
• Reduces duplication
• Allows for pooling of resources
• Benefits family unity for interchurch marriages
• Is the only way in which small communities can support
and maintain ordained Ministry.
INTERFAITH DIALOGUE
The finding of common ground
between people of different
religious traditions.
It is cooperation between
people of different religious
traditions.
INTERFAITH DIALOGUE
At a national level
• The Uniting Church has established working groups on
relations with both Muslim and Jewish communities
• The Catholic Church has a Committee for Ecumenical
and Interfaith Relations
• The Council of Christians and Jews has continued to
expand and has developed a strong national structure
• The Commission for Dialogue with Living faith and
Community Relations of the NCCA has become far
more focused.
INTERFAITH DIALOGUE
And many of these groups are reinforced by
similar state groups. As well, there are many
local and grass roots initiatives such as the
Women’s Dialogue Network of NSW formed
under the auspices of the Centre for ChristianMuslim Relations to foster closer relationships
between Catholics and Muslim women. Many
universities have multi faith centres and one
was part of the Olympic Games site.
INTERFAITH DIALOGUE
• An increase in interfaith dialogue points to the
growing recognition and celebration of
commonality in religion.
• Councils of Christians and Jews started in
Victoria in 1985 and in NSW in 1989, both
groups inaugurating a national council in 1991.
• Port Arthur and Bali tragedy – Christian,
Buddhist, Hindu and Muslim services.
COOPERATION AMONG
RELIGIOUS LEADERS
At one time religious commentary on contemporary
social issues was the domain of Christian churches, the
views of other faith communities are increasingly sought
and reported on by the media and by policy makers at all
levels of government.
Moreover, religious leaders across a broad spectrum are
now increasingly willing to join together on matters of
mutual concern. Perhaps the turning point in this
occurred around the issue of land rights for Indigenous
Australians with the Mabo High Court ruling in 1993.
SMH – 4/10/07 Religious Leaders have united to demand that the Federal
Government set greenhouse gas emission targets. 13 leaders including
Christian ,Jewish and indigenous representatives, signed an interfaith climate
change declaration calling n the government to set a target 60 to 90 % below
1990 levels by 2050.
EXAMPLES OF RELIGIOUS HARMONY
• Willingness of all major religions to meet and discuss:
theology/doctrine; social justice issues such as land rights,
unemployment, poverty, equality etc.; common prayer/worship
on special occasions.
• Publications such as in 1992, Catholic Commission for
Justice/Peace “Common wealth for common good”
• Formation of the Uniting Church in 1977
• Australian Council of Churches (1946) – National Gatherings of
members; 1995 Conference in Canberra included Jewish and
Orthodox Churches.
• Temples/Mosques we see in suburban landscapes
• Growth in non Christian schools eg. Jewish, Islamic.
• Cultural (religious) dress of people of non Christian faiths eg.
Hijab
• Respect for calendar of non Christian religions particularly
religious festivals such as Chinese New Year, Ramadan.
Some examples OF RELIGIOUS HARMONY
• The service at St Mary’s cathedral
remembering the suffering of people in war
held on the eve of Anzac Day 2001-Buddhist
monks and Christian ministers took part.
• The multi-faith Religious Services Centre that
ran very successfully at the Sydney Olympics.
• The Victorian Jewish-Christian Dialogue
Committee.
• The 1988 opening of the new Parliament Hose
in Canberra, with genuine multi-faith
representation
Multiculturalism implies a
multi faith society,
which by world standards ,
Australian society lives in harmony.
Dialogue and discussion between
denominations and between
religious traditions allows in the
developing of friendship and
cooperation.