1. Religion in Australia post 1945 – present dots 1, 2, 3, 4, 9
Studies of religion i

2. 1 2
3 4 9

3. Identify issues and provide points for and/or against
General terms; indicate the main features of
Identify components and the relationship between them; draw out and relate implications
Inquire into

4. Trial questions
2. Which statement best expresses the Native Title Act 1993?
Legislation which provided Aboriginal people with the right to continue to observe their traditional laws and customs.
Legislation which changed the way Australian law views the relationship of Aboriginal People to the Land.
Legislation which enabled the States and Territories to curtail the right of Aboriginal people to negotiate.
Legislation which recognised the existence of Aboriginal native title in Australian federal law.
5. The Land Rights Movement is an essential issue for Aboriginal Peoples because?
Land is at the heart of the Dreaming.
Land is at the heart of the political movement.
Their religious and cultural integrity is preserved.
Their relationships within Aboriginal communities are determined through relationship to the land.
6. The title of the book by Dr Anne Sarzin and Lisa Sarzin: ‘Hand in Hand” Jewish and Indigenous people working together’, is and example of”
Resolution
Reconciliation
Reconstruction
Reconfiguration

5. Trial questions
9. Which aspect of Aboriginal culture or Spirituality is illustrated by the image above?
Ceremonial Life
Dreaming
Kinship
Obligation to Land
10. For members of the relevant Aboriginal language speaking group, this diagram depicts?
The system of the expression of Dreaming in a physical sense.
The system of key persons and keepers of various knowledge within Aboriginal communities.
The system of key obligations of each group to care for children of other skin groups.
The system of relationships traditionally accepted by particular culture and the rights and obligation they involve.

6. Dreaming is the foundation of Aboriginal spirituality
Dot 1 - Discuss how Aboriginal spirituality is determined by the Dreaming
Dreaming is the foundation of Aboriginal spirituality
Relationship with ancestral beings
Dreaming includes all knowledge
Contains beliefs and practices
Origins of the universe
Dreaming is inextricably connected to the land
Dreaming is a metatemporal
The process of telling and learning the stories of the Dreaming is a life long
The fundamental tenet that underpins Aboriginal spirituality is a concept known as the Dreaming. The Dreaming is a term referring to Aboriginal spiritual beliefs about creation and existence. According to Aboriginal belief, all life as it is today - human, animal and plant is part of one vast unchanging network of relationships which can be traced to the ancestral spirit beings of the Dreaming. The Dreaming involves all knowledge and understanding in Aboriginal societies, and hence incorporates all beliefs and practices of Aboriginal communities.
The Dreaming includes an explanation of the origins of the universe, that is, how the world came into being as a result of the actions of ancestral spirit beings upon the land. These ancestral beings could be found in the form of animals, plants, humans or part humans. They determined the rules by which all living creatures should live by.
The Dreaming is inextricably connected to the land, as the land is the physical medium through which the Dreaming is communicated, since it is within the land that the ancestor spirits of the Dreaming continue to dwell. The Dreaming is a metatemporal concept, which means it is a concept that incorporates the past, present and future reality as a complete and present reality.
The Dreaming is embedded in all aspects of life
The influence of the Dreaming is embedded in all aspects of Aboriginal life. The different facets of Aboriginal life, from the ceremonial dimension of life, to the ritualistic obligations owed to the land and people, as well as the intricate kinship system are all intrinsically connected to, and are derived from the Dreaming. Thus, because the Dreaming is so intimately connected with every dimension of Aboriginal life, the process of telling and learning the stories of the Dreaming is a life long one.

7. Dot 1 - Discuss how Aboriginal spirituality is determined by the Dreaming
Kinship is the fabric that binds the Dreaming together
Belonging
responsibilities within a clan
totem
govern the day to day life
transmit the knowledge of the Dreaming from elders to the younger generation
Relationship with the Dreaming:
Kinship groups established by ancestor beings in dreamtime, along with other laws
It is the tangible expression of Dreaming in everyday life.
The way the individual experiences the Dreaming (ceremonies, sacred sites etc.) is entirely determined by the connection of the kinship group.
Roles, rights, responsibilities of kinship group are defined and explained through Dreaming stories.
Kinship ties identify a complex system of belonging and responsibilities within a clan. It is based not only on familial relations but also on relationships springing from one's totem, usually a plant or animal, which represents a person or group's connection to the ancestor beings within the land. Kinship ties govern the day to day life of the Aboriginal people by determining issues from whom an individual is permitted to talk to and marry, to determining what are an individual's responsibility is to other members in the clan.
Significance of Kinship ties
Kinship ties also assign the responsibility to transmit the knowledge of the Dreaming from elders to the younger generation. People are initiated into the Dreaming by different degrees according to their age and position in the community. This process of learning the Dreaming is a life long pursuit.

8. Dot 1 - Discuss how Aboriginal spirituality is determined by the Dreaming
Land underpins the reality
Dreaming is inextricably connected to the land
Land as mother
“My Country”
Land is the physical medium through which the Dreaming is lived and communicated
dwelling place for ancestral spirit beings
Acknowledge traditional owners
Beliefs, traditions, rituals and law through the dreaming are embedded in the land
Sacred sites connected to dreaming events
Ritual responsibilities include balance rites
Reflected in the Dreaming:
Land holds sacred places for all people.
Land is context of dreaming, inhabited by the ancestor spirits whom the people maintain a strong link with.
Responsibility to land physically and tangibly derives from and preserves the Dreaming as living religion.
Obligations to the land and people
Dreaming is inextricably connected to the land
The land is of paramount importance to Aboriginal spirituality. Aboriginal people have traditionally regarded the land as their mother and hence have worked to deepen their understanding and appreciation of the land. The Dreaming is inextricably connected to the land, as the land is the physical medium through which the Dreaming is lived and communicated. The land provides the foundation for Aboriginal beliefs, traditions, rituals and laws because the stories of the Dreaming are embedded in the land. Furthermore, the land acts as a dwelling place for ancestral spirit beings. Since the land is revered as a mother of the people, the identity of an Aboriginal person is inextricably linked to the land. At the commencement of many formal public events in Australia an acknowledgement of the traditional owners of the land indicates this significant link between the indigenous people and the areas in which they have lived for thousands of years.
Sacred sites
Whilst all land is important to all Aboriginal people, particular sites, known as sacred sites or ritual estate have a special significance for particular Aboriginal groups as they are connected with particular events in the Dreaming. Aboriginal people have special ritual responsibilities to take care of, and to learn from these sacred sites which are off-limits and hidden from the non-initiated. For example, Aboriginal people are responsible for performing prescribed rituals such as balance rites, which aim for the proliferation of a particular animal, plant or natural phenomena that is connected with a particular spirit being from the Dreaming.

9. Dot 1 - Discuss how Aboriginal spirituality is determined by the Dreaming
Ceremonial Life - The complex and spiritual core of the Dreaming and Dreaming stories for each group is recognised and revered in ceremonial life, encompassing performance of rituals at sacred sites, the drawing of sacred symbols and corroborees
Art communicates the dreaming because it illustrates the actions of the ancestral beings
Stories explain right and wrong (tradition and law) and it is a socialisation tool
Rituals are a metatemporal tool not just retelling the story; eg smoking ceremony
Totems link the individual or community to the Ancestral spirits in the land and have ceremonial responsibilities.
Reflected in the Dreaming:
Ceremonial life acknowledges the Dreaming as a fundamental aspect of human life while practice sustains it as a vital part of spirituality.
Ceremonies commonly pertain to sacred sites where, as revealed in the Dreaming, ancestor beings are said to inhabit.
Burial rites acknowledge the intrinsic spiritual link of the individual with the life force of the Dreaming
Ceremonial Life
Art
Art communicates the Dreaming
Art is a very important way of communicating the Dreaming because it illustrates the actions of the ancestral spirit beings in the land. However, art does not offer a simple, straightforward explanation of the Dreaming; rather art has multiple levels of meaning. At face value, paintings offer an aerial representation of the land and its inhabitants, using certain symbols to represent particular features of the land, plants and animals. At a deeper level, paintings offer a narrative representation of the activities of an ancestor spirit upon the land. Even more profound levels of meaning reveal the subtler aspects of the Dreaming stories; however such access to the higher levels of meaning is only known by initiates.
Stories
Stories from the Dreaming describe Aboriginal law and lifestyle
The Dreaming is primarily expressed through stories that describe how the ancestral spirits, often in the form of animals or people, moved through the land creating rivers, lakes and mountains and other natural phenomena. Their conflicts and other interactions provide a foundation and explanation of various aspects of Aboriginal tradition and law, by explaining the creation of the natural world and how the Dreaming shapes the day-to-day life of people and animals. Learning the stories of the Dreaming, a life long process, is an important tool for the socialization of Aboriginal children as it is a major way of teaching Aboriginal children about right and wrong behaviour in society.
Rituals
Rituals from the Dreaming relive activities of ancestor spirits
Ceremonies and rituals, which are derived from important aspects of the Dreaming, are important because they are understood as a moment of reliving in the present moment, the creative activities of the ancestor spirits. Thus, a ceremony is not simply a retelling of the story but rather they represent the reliving of the story in a powerfully sacred way. The ancestral beings are made present through the people, objects, words and movements of the ritual. An example of an action used in traditional ritual is the smoking ceremony in which smoke is used to cleanse and heal. Smoking rituals can be used symbolically at public events but other traditional uses include the use of smoking ceremonies during pregnancies.
Totems
Totems represent the individual as they existed in the Dreaming and carry ceremonial responsibilities
Totems are the embodiment of each individual in his or her primordial state. In other words, totems represent that person, as they existed in the Dreaming, whether it is in the form of an animal, plant or natural phenomena. They are thus links between an individual or community and particular ancestor spirits in the land. Totems carry with them, ceremonial responsibilities commonly known as balance rites.
Balance rites aim to assist the proliferation of a particular species, which embody an individual's ancestral spirit being as they existed in the Dreaming. For example, suppose that in the Dreaming, people in a particular tribe were part echidna and part human. As a result, this tribe would have important ritualistic responsibilities towards echidnas, as this animal represents the embodiment of their ancestral spirit being. It must be noted however, that we should treat the Western conceptualization of totems with caution, because it is often difficult to capture and understand the multiple nuances of meaning involved in this powerfully sacred concept.

10. Dot 2 - Discuss the continuing effect of dispossession on Aboriginal spiritualities in relation to: Separation from land; Separation from kinship groups; The Stolen Generation
The impact of dispossession for Aboriginal people has been enormous and overwhelmingly detrimental. Broadly speaking, the history of dispossession can be divided into three key stages.
Firstly, the colonial period of non-recognition, which were marked by the introduction of terminal European diseases, shootings, massacres and poisonings.
This was then followed by the paternalistic policy of protection, which began in the mid 1880s.
This was followed by the equally detrimental policy of assimilation, which began in the mid-twentieth century. As a part of and spanning across the official Government policies of protection and assimilation, are the dark episodes of the Stolen Generation.
Separation from the land:
Interfered with rituals and ceremonies which followed Dreaming tracks (paths that follow the Spirit Ancestors as they created the landscape) that provided the people with a physical connection to the Dreaming. Out of context the ritual/ceremony is meaningless and the people become misplaced spiritually and psychologically with no home and no stable base of life.
The land is the context of the Dreaming stories, a constant around which their spiritual world revolved. Removal from this land would then be likely to cause a severe disruption to the normal pattern and processes for handling traditions
Physical presence in the country was important to the people in keeping the lore (stories, songs, dances, art, customs) alive and passing it on. The lore is related land were their shared personal property, perhaps the most important ‘permanent’ and ‘tangible’ constant in their nomadic life.
Settlement in 1788 caused competing interests for land
50 years after settlement Protectionist policy established, moving Indigenous people to missions which caused isolation and segregation
Deprivation of land results in a loss of independence, culture, identity and spiritual world.
Impact of dispossession is enormous and overwhelmingly detrimental
The impact of dispossession for Aboriginal people has been enormous and overwhelmingly detrimental. Broadly speaking, the history of dispossession can be divided into three key stages. Firstly, the colonial period of non-recognition, which were marked by the introduction of terminal European diseases, shootings, massacres and poisonings.
This was then followed by the paternalistic policy of protection, which began in the mid 1880s. This was followed by the equally detrimental policy of assimilation, which began in the mid-twentieth century. As a part of and spanning across the official Government policies of protection and assimilation, are the dark episodes of the Stolen Generation. The term Stolen Generation refers to the mass removal of Australian Aboriginal children from their families by Government agencies and church missions between 1900 and 1972.
Impact of dispossession on Aboriginal spirituality
Two centuries of dispossession have had a devastatingly destructive effect upon Aboriginal spirituality. Most significantly, the separation from land as a result of dispossession is tantamount to a loss of identity, since the Dreaming, which is central to Aboriginal spirituality, is inextricably connected to the land. The loss of land as a result of dispossession leads to the ever-present burden of not being able to fulfil ritual responsibilities. Separation from kinship groups, results in the loss of language, which effectively means that the ability to pass on beliefs in an authentic way has been destroyed.
Furthermore, separation from kinship groups leads to the destruction of the kinship system, which is a critical component of Aboriginal spirituality as it involves the passing on of Dreaming stories, traditional practices, laws and ritual responsibilities. Dispossessed from their traditional land Aboriginal people feel homeless, displaced and cut off from their spirituality and identity in the Dreaming.
Early colonial and frontier history
Dispossession began with European settlement in Australia. Within the first thirty to forty years of European settlement, the settlers wanted to remove the Aboriginals so that the land could be used for agriculture. European diseases to which Aboriginals had no immunity, wiped out large numbers of their community. However, some European settlers believed that the complete eradication of the Aboriginal people by natural selection was only a matter of time, because they considered Aboriginal people to be sub-human, barely above the chimpanzees on Darwin's scale of evolutionary development. This mentality justified the small-scale violence that rippled across the Australian frontier, as Australia's colonial history was marked with a series of massacres, poisonings, starvation and shootings.
Protection policy
It was not until the mid 1880s, however that the process of dispossession began to be organised on a large scale, as the Government brought in the paternalistic policy of protection. This policy reflects a change in the attitude of European settlers towards the Aboriginal people, as the push to "civilise" the Aboriginal people led to a reversal of the old policy of non-recognition.
The stated aim of the protection policies was to remove Aboriginal people from unsuitable environments and place them in the protection of the state by detaining them in Christian missions and government reserves. The actual intent of this policy was to isolate Aboriginal people from the rest of the community until such a time as their culture died out. Many Christian missionaries to Aboriginal people worked in the sincere belief that they were assisting the Aboriginal people by providing education, health care, a place to live and work, and by proclaiming the gospel in order to save their souls. Unfortunately, those working for the missions were largely ignorant of the harm done to these people by taking them from their land and traditional communities. Some Christian missions did attempt to understand and work with traditional Aboriginal culture whilst others were brutal in their suppression of it.
Impact of protection policy on Aboriginal spirituality
The policy of protection had a vast and overwhelmingly detrimental affect upon Aboriginal spirituality. Firstly and most importantly, the separation and removal of large numbers of children from their families meant that these children were unable to maintain their cultural identity. This is because the relocation of these children considerable distances from their homes meant that they were unable to learn and maintain tradition beliefs from the Dreaming. The restriction on the practice of the kinship system, totems and ceremonial rituals, all of which are mediums through which the Dreaming is expressed, effectively means that an Aboriginal person's link with their spirituality has been severed. Secondly, the dislocation of Aboriginal people from the land caused a loss of Aboriginal cultural identity as the people of the Dreaming are inextricably connected to the land. In addition, many Aboriginal children also suffered malnutrition as the missions and reserves were often poorly managed and under-resourced. Even though on the whole, the policy of protection was detrimental to the Aboriginal people the mission environment did provide some small benefits, such as education and health care, which would not have been available to Aboriginal people elsewhere.
Assimilation policy and its effect on Aboriginal spirituality
Following on from the protection policy, the policy of assimilation, which began in the mid twentieth century, took Aboriginal people, particularly those who were considered "half caste" (i.e. of mixed Aboriginal and European descent) and tried to assimilate them into the white community. In this way, the Government hoped that Aboriginal people would eventually forget their cultural identity and become part of mainstream Australian society. This policy clearly led to a further degradation of Aboriginal communities.
The separation of Aboriginal children from families meant that they were denied an opportunity to learn and engage in cultural practices. The prohibition of traditional Aboriginal practices such as the totemic system, kinship and ceremonial rituals diminishes the ability to genuinely engage with the concept that lies at the heart of all Aboriginal communities, that is, the Dreaming. Similarly, the ban on the use of traditional Aboriginal languages led to the inability to pass on traditional beliefs in an authentic way. Finally and quite significantly, the dislocation of Aboriginal people from their traditional lands led to the burden of not being able to fulfil ritual responsibilities in relation to the land.
Ongoing social impact of assimilation policy
The policy of assimilation, even if it was initially well intended, only helped to compound the problems, which arose as a result of living in missionary environments. Aboriginal people were expected to master all types of social skills that White Australians had developed over generations but they were not provided any opportunity to learn such skills. Over time this led to even bigger problems relating to education and employment. Even when Aborigines were provided with the same rights to education and employment as non-Indigenous Australians, the fact remains that due to historical circumstances equality of opportunity is still not provided to Aboriginal people.

11. Dot 2 - Discuss the continuing effect of dispossession on Aboriginal spiritualities in relation to: Separation from land; Separation from kinship groups; The Stolen Generation
Interfered with rituals and ceremonies which followed Dreaming tracks (paths that follow the Spirit Ancestors as they created the landscape) that provided the people with a physical connection to the Dreaming.
The land is the context of the Dreaming stories, a constant around which their spiritual world revolved.
Loss of identity, since the Dreaming, which is central to Aboriginal spirituality, is inextricably connected to the land.
The loss of land as a result of dispossession leads to the ever-present burden of not being able to fulfil ritual responsibilities.
Removal from this land would then be likely to cause a severe disruption to the normal pattern and processes for handling traditions
Physical presence in the country was important to the people in keeping the lore (stories, songs, dances, art, customs) alive and passing it on.
Separation from the land:
Interfered with rituals and ceremonies which followed Dreaming tracks (paths that follow the Spirit Ancestors as they created the landscape) that provided the people with a physical connection to the Dreaming. Out of context the ritual/ceremony is meaningless and the people become misplaced spiritually and psychologically with no home and no stable base of life.
The land is the context of the Dreaming stories, a constant around which their spiritual world revolved. Removal from this land would then be likely to cause a severe disruption to the normal pattern and processes for handling traditions
Physical presence in the country was important to the people in keeping the lore (stories, songs, dances, art, customs) alive and passing it on. The lore is related land were their shared personal property, perhaps the most important ‘permanent’ and ‘tangible’ constant in their nomadic life.
Settlement in 1788 caused competing interests for land
50 years after settlement Protectionist policy established, moving Indigenous people to missions which caused isolation and segregation
Deprivation of land results in a loss of independence, culture, identity and spiritual world.
Impact of dispossession is enormous and overwhelmingly detrimental
The impact of dispossession for Aboriginal people has been enormous and overwhelmingly detrimental. Broadly speaking, the history of dispossession can be divided into three key stages. Firstly, the colonial period of non-recognition, which were marked by the introduction of terminal European diseases, shootings, massacres and poisonings.
This was then followed by the paternalistic policy of protection, which began in the mid 1880s. This was followed by the equally detrimental policy of assimilation, which began in the mid-twentieth century. As a part of and spanning across the official Government policies of protection and assimilation, are the dark episodes of the Stolen Generation. The term Stolen Generation refers to the mass removal of Australian Aboriginal children from their families by Government agencies and church missions between 1900 and 1972.
Impact of dispossession on Aboriginal spirituality
Two centuries of dispossession have had a devastatingly destructive effect upon Aboriginal spirituality. Most significantly, the separation from land as a result of dispossession is tantamount to a loss of identity, since the Dreaming, which is central to Aboriginal spirituality, is inextricably connected to the land. The loss of land as a result of dispossession leads to the ever-present burden of not being able to fulfil ritual responsibilities. Separation from kinship groups, results in the loss of language, which effectively means that the ability to pass on beliefs in an authentic way has been destroyed.
Furthermore, separation from kinship groups leads to the destruction of the kinship system, which is a critical component of Aboriginal spirituality as it involves the passing on of Dreaming stories, traditional practices, laws and ritual responsibilities. Dispossessed from their traditional land Aboriginal people feel homeless, displaced and cut off from their spirituality and identity in the Dreaming.
Early colonial and frontier history
Dispossession began with European settlement in Australia. Within the first thirty to forty years of European settlement, the settlers wanted to remove the Aboriginals so that the land could be used for agriculture. European diseases to which Aboriginals had no immunity, wiped out large numbers of their community. However, some European settlers believed that the complete eradication of the Aboriginal people by natural selection was only a matter of time, because they considered Aboriginal people to be sub-human, barely above the chimpanzees on Darwin's scale of evolutionary development. This mentality justified the small-scale violence that rippled across the Australian frontier, as Australia's colonial history was marked with a series of massacres, poisonings, starvation and shootings.
Protection policy
It was not until the mid 1880s, however that the process of dispossession began to be organised on a large scale, as the Government brought in the paternalistic policy of protection. This policy reflects a change in the attitude of European settlers towards the Aboriginal people, as the push to "civilise" the Aboriginal people led to a reversal of the old policy of non-recognition.
The stated aim of the protection policies was to remove Aboriginal people from unsuitable environments and place them in the protection of the state by detaining them in Christian missions and government reserves. The actual intent of this policy was to isolate Aboriginal people from the rest of the community until such a time as their culture died out. Many Christian missionaries to Aboriginal people worked in the sincere belief that they were assisting the Aboriginal people by providing education, health care, a place to live and work, and by proclaiming the gospel in order to save their souls. Unfortunately, those working for the missions were largely ignorant of the harm done to these people by taking them from their land and traditional communities. Some Christian missions did attempt to understand and work with traditional Aboriginal culture whilst others were brutal in their suppression of it.
Impact of protection policy on Aboriginal spirituality
The policy of protection had a vast and overwhelmingly detrimental affect upon Aboriginal spirituality. Firstly and most importantly, the separation and removal of large numbers of children from their families meant that these children were unable to maintain their cultural identity. This is because the relocation of these children considerable distances from their homes meant that they were unable to learn and maintain tradition beliefs from the Dreaming. The restriction on the practice of the kinship system, totems and ceremonial rituals, all of which are mediums through which the Dreaming is expressed, effectively means that an Aboriginal person's link with their spirituality has been severed. Secondly, the dislocation of Aboriginal people from the land caused a loss of Aboriginal cultural identity as the people of the Dreaming are inextricably connected to the land. In addition, many Aboriginal children also suffered malnutrition as the missions and reserves were often poorly managed and under-resourced. Even though on the whole, the policy of protection was detrimental to the Aboriginal people the mission environment did provide some small benefits, such as education and health care, which would not have been available to Aboriginal people elsewhere.
Assimilation policy and its effect on Aboriginal spirituality
Following on from the protection policy, the policy of assimilation, which began in the mid twentieth century, took Aboriginal people, particularly those who were considered "half caste" (i.e. of mixed Aboriginal and European descent) and tried to assimilate them into the white community. In this way, the Government hoped that Aboriginal people would eventually forget their cultural identity and become part of mainstream Australian society. This policy clearly led to a further degradation of Aboriginal communities.
The separation of Aboriginal children from families meant that they were denied an opportunity to learn and engage in cultural practices. The prohibition of traditional Aboriginal practices such as the totemic system, kinship and ceremonial rituals diminishes the ability to genuinely engage with the concept that lies at the heart of all Aboriginal communities, that is, the Dreaming. Similarly, the ban on the use of traditional Aboriginal languages led to the inability to pass on traditional beliefs in an authentic way. Finally and quite significantly, the dislocation of Aboriginal people from their traditional lands led to the burden of not being able to fulfil ritual responsibilities in relation to the land.
Ongoing social impact of assimilation policy
The policy of assimilation, even if it was initially well intended, only helped to compound the problems, which arose as a result of living in missionary environments. Aboriginal people were expected to master all types of social skills that White Australians had developed over generations but they were not provided any opportunity to learn such skills. Over time this led to even bigger problems relating to education and employment. Even when Aborigines were provided with the same rights to education and employment as non-Indigenous Australians, the fact remains that due to historical circumstances equality of opportunity is still not provided to Aboriginal people.

12. Dot 2 - Discuss the continuing effect of dispossession on Aboriginal spiritualities in relation to: Separation from land; Separation from kinship groups; The Stolen Generation
Separation from kinship groups:
Kinship groups are vital in the aboriginal culture in that they tie clans and families together, allocating roles and responsibilities within a community.
Separation from kinship groups, working systems, then meant that the aboriginal society lost its point of fixture and every personal affiliation became lamed.
The complex interrelationship of social status, personal identity and health must be borne constantly in mind. When the kinship system is destroyed it members inevitably suffer from psychological distress such as withdrawal and depression where the individual has suffered a loss of identify this extends to the breaking up of communities and a spirit of solidarity.
Some missions ban culture, ceremonies are banned, and kin cannot visit.
Virtual destruction of kinship groups undermines basis of culture.
Without numbers to remain self-sufficient and sustain religious and cultural practices, identity suffers.
1930s : Assimilation - forced removal (stolen generations)
1965 : integration.
Present : Self-determination.
Separation from kinship groups:
Kinship groups are vital in the aboriginal culture in that they tie clans and families together, allocating roles and responsibilities within a community.
Separation from kinship groups, working systems, then meant that the aboriginal society lost its point of fixture and every personal affiliation became lamed.
The complex interrelationship of social status, personal identity and health must be borne constantly in mind. When the kinship system is destroyed it members inevitably suffer from psychological distress such as withdrawal and depression where the individual has suffered a loss of identify this extends to the breaking up of communities and a spirit of solidarity.
Some missions ban culture, ceremonies are banned, and kin cannot visit.
Virtual destruction of kinship groups undermines basis of culture.
Without numbers to remain self-sufficient and sustain religious and cultural practices, identity suffers.
1930s : Assimilation - forced removal (stolen generations)
1965 : integration.
Present : Self-determination.

13. Dot 2 - Discuss the continuing effect of dispossession on Aboriginal spiritualities in relation to: Separation from land; Separation from kinship groups; The Stolen Generation
The Stolen Generation: Aboriginal children were forcibly removed from homes by government officials to be placed in missions or reserves such as the Cootamundra Girls’ Home between the 1900 and 1970’s as well as being adopted or fostered into white families if the children were ‘half caste’. Separation from elders: no generation to pass knowledge, language and traditions to. This results in a loss of identity and self esteem the Aboriginal culture deteriorated Kinship ties were broken resulting in a loss of identity where the young indigenous generation is lost in-between two opposing cultures in a struggle to find balance (see above) Protection Policy: Removal of Aboriginal children from their families under the pretence that they were living in an ‘uncivilised’ environment followed by placement into missions and reserves
The Stolen Generation:
Aboriginal children were forcibly removed from homes by government officials to be placed in missions or reserves such as the Cootamundra Girls’ Home between the 1900 and 1970’s as well as being adopted or fostered into white families if the children were ‘half caste’.
Separation from elders: no generation to pass knowledge, language and traditions to. This results in a loss of identity and self esteem the Aboriginal culture deteriorated
Kinship ties were broken resulting in a loss of identity where the young indigenous generation is lost in-between two opposing cultures in a struggle to find balance (see above)
Protection Policy:
Removal of Aboriginal children from their families under the pretence that they were living in an ‘uncivilised’ environment followed by placement into missions and reserves
Assimilation Policy:
1951: Forced integration of Aboriginal peoples into white society through abandonment of their traditional beliefs and practices.
Forced separation of indigenous children from their families in every state from late 1800s.
During as many as are separated.
3 forms: government or church run institutions, adoption into white families, fostering into white families.
Separation from family and traditional background resulted in lost identity, culture, language, spirituality and self-esteem.
The National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from their Families began August 1995 by HREOC.
Effects of Stolen Generations and Dispossession:
Loss of economic independence
Loss of identity which is linked intrinsically to the land and kinship groups, unable to perform rites
Isolation from tangible link to spiritual world disables ceremonies, totems, sacred sites etc.
Breakup of family ties results in no continuation of information through generations
Disruption of traditional roles and responsibilities.

14. Dot 2 - Discuss the continuing effect of dispossession on Aboriginal spiritualities in relation to: Separation from land; Separation from kinship groups; The Stolen Generation
Assimilation Policy:
1951: Forced integration of Aboriginal peoples into white society through abandonment of their traditional beliefs and practices.
Forced separation of indigenous children from their families in every state from late 1800s.
During as many as are separated.
3 forms: government or church run institutions, adoption into white families, fostering into white families.
Separation from family and traditional background resulted in lost identity, culture, language, spirituality and self-esteem.
The National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from their Families began August 1995 by HREOC.
Effects of Stolen Generations and Dispossession:
Loss of economic independence
Loss of identity which is linked intrinsically to the land and kinship groups, unable to perform rites
Isolation from tangible link to spiritual world disables ceremonies, totems, sacred sites etc.
Breakup of family ties results in no continuation of information through generations
Disruption of traditional roles and responsibilities.
The Stolen Generation:
Aboriginal children were forcibly removed from homes by government officials to be placed in missions or reserves such as the Cootamundra Girls’ Home between the 1900 and 1970’s as well as being adopted or fostered into white families if the children were ‘half caste’.
Separation from elders: no generation to pass knowledge, language and traditions to. This results in a loss of identity and self esteem the Aboriginal culture deteriorated
Kinship ties were broken resulting in a loss of identity where the young indigenous generation is lost in-between two opposing cultures in a struggle to find balance (see above)
Protection Policy:
Removal of Aboriginal children from their families under the pretence that they were living in an ‘uncivilised’ environment followed by placement into missions and reserves
Assimilation Policy:
1951: Forced integration of Aboriginal peoples into white society through abandonment of their traditional beliefs and practices.
Forced separation of indigenous children from their families in every state from late 1800s.
During as many as are separated.
3 forms: government or church run institutions, adoption into white families, fostering into white families.
Separation from family and traditional background resulted in lost identity, culture, language, spirituality and self-esteem.
The National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from their Families began August 1995 by HREOC.
Effects of Stolen Generations and Dispossession:
Loss of economic independence
Loss of identity which is linked intrinsically to the land and kinship groups, unable to perform rites
Isolation from tangible link to spiritual world disables ceremonies, totems, sacred sites etc.
Breakup of family ties results in no continuation of information through generations
Disruption of traditional roles and responsibilities.

15. DOT 3 - Outline the importance of the following for the Land Rights movement: Native Title; Mabo; Wik
Native Title is the communal or individual rights or interests of Aboriginals in relation to traditional land and water
1993 Native Title Act recognizes native title and rights in federal law
Gave Indigenous right to posses, occupy, use, and enjoy land so land has had a continuous connection with indigenous people
Limited success:
Pastoral leases and freehold land where sacred sites were located unable to perform rituals
Some people did gain social and economic independence to preserve culture.
Native Title
Native Title is the communal or individual rights or interests of Aboriginals in relation to traditional land and water
(1993): The Native Title Act validated the existence of non-Indigenous interest in land such as freehold leases and other grants and licenses. It accepted that Indigenous peoples who had continuing interest in the land had rights to the land. Where both Indigenous and non-Indigenous people had interest in the land, the Act provided an appropriate forum for dealing with this.
Allowed Aboriginal people claim ownership of traditional land under ‘Native Title’ with proof such as
In order to claim Native Title, must meet 2 prerequisites
Land must not be owned by anyone else
This included governments and individuals
Aboriginal people must show a traditional and ongoing connection with the land since 1788
This was very hard to prove without legal papers and contracts
Very small portion and percentage of Australian land is owned by Aboriginal people through Native Title because:
Most land is already owned by other people or institutions
Insufficient proof could be provided
1993 Native Title Act recognizes native title and rights in federal law
Gave Indigenous right to posses, occupy, use, and enjoy land so land has had a continuous connection with indigenous people.
Native Title Act
In 1993, the Keating Labor Government passed the Native Title Act. This legislation aimed to codify the Mabo decision and implemented strategies to facilitate the process of granting native title. One of the key provisions of this act was to set up a Native Title Tribunal to register, hear and determine native title claims. There are two prerequisites necessary in order to claim native title: firstly, it needs to be proven that native title has not been extinguished by freehold title, and that native title is not inconsistent with the way the land is currently used. Basically, this means that native title could only be claimed for vacant Crown land (i.e. land owned by the government) and land being leased by the Crown. If the land had been bought by an individual, then it was freehold land (i.e. owned by that individual) and native title could not be claimed.
The second necessary prerequisite for a native title claim is a continued connection with the land prior to This is particularly difficult to prove, as traditional Aboriginal societies are not based upon written contracts. Such provisions meant that native title could only be claimed on a very small percentage of Australian land, as almost all land had been previously bought, sold or granted to other people.
Limitations on the effectiveness of native title
Though native title is an important step in the history of Aboriginal self-determination, some activists argue that the current provisions for native title do not go far enough. They argue that in many cases native title does not ensure access to sacred sites. Many sacred sites are located on freehold or on pastoral leases such as farms or mines where Aboriginal people are unable to visit and perform the necessary rituals. However, native title has assisted some Aboriginal groups to gain economic and social independence, thus enabling them to preserve their culture in a way that is deemed appropriate by them.

16. DOT 3 - Outline the importance of the following for the Land Rights movement: Native Title; Mabo; Wik
June (1992), High Court of Australia ruled in favour of Eddie Mabo: Aboriginal and Torres Strait Islanders had a continuous link with the land and continued to practice laws and customs associated with the land before British colonization. Overthrew the legal fiction terra nullius, acknowledging that Australia was occupied by Aboriginal people in 1788 when British settlement took place. Claimed ownership of land under the ‘Native Title Act’ which existed since 1788, Mabo raised awareness of its existence and this was a step to the passing of the Native Title Act 1993
Mabo
This case was initiated by five indigenous plaintiffs, led by Eddie Mabo, from the Murray Islands in the Torres Strait – the Meriam People suing for land claims.
June (1992), High Court of Australia ruled in favour of Eddie Mabo: Aboriginal and Torres Strait Islanders had a continuous link with the land and continued to practice laws and customs associated with the land before British colonization.
Overthrew the legal fiction terra nullius, acknowledging that Australia was occupied by Aboriginal people in 1788 when British settlement took place.
Claimed ownership of land under the ‘Native Title Act’ which existed since 1788, Mabo raised awareness of its existence and this was a step to the passing of the Native Title Act 1993
1992 High Court Mabo vs. Queensland : Aboriginal people finally win a case regarding land ownership.
Initiated by 5 indigenous plaintiffs (Eddie Mabo of Merriam people of Murray Islands in Torres Strait leads).
Overthrows concept of terra nullius.
Recognition of native title where continuous relationship with land is proven
Overturned notion of "terra nullius" in establishing Native Title
In June 1992 the High Court of Australia ruled in favour of an action brought by Eddie Mabo on behalf of the Merriam people of the Murray Islands. The court ruled that Australia was in fact an occupied land at the time of British settlement in This overturned the long held legal fiction that Australia was "terra nullius" at the time of European settlement, a term which meant that Australia was a "land belonging to no one". Furthermore, the High Court ruled that in certain circumstances a form of title known as "Native Title" existed under Australian law. Native title refers to communal or individual rights or interests of Aboriginal people or Torres Strait Islanders in relation to land or waters. Indigenous Australians have claimed native title based on the stories of the Dreaming, the location of totems and sacred sites, and the elders customary possession of the land.

17. DOT 3 - Outline the importance of the following for the Land Rights movement: Native Title; Mabo; Wik
The Wik case concerned land that was subject to pastoral leases. (1996) The High Court of Australia decided that native title rights could co-exist with the rights of pastoralists. But when pastoralists and Aboriginal rights were in conflict, the pastoralists’ rights would prevail. The High Court also decided that in areas of dispute where the rights of the leasehold titleholder cannot be reconciled with the native titleholder, the interests of the leasehold titleholder would override the rights of native title holders In 1998 the Howard Liberal Government introduced legislation, which amended the Native Title Act in favour of the leasehold title holder, in response to pressure from rural investors who wanted to reduce the potential rights of native title claimants. This Native Title Amendment Act is commonly referred to as the Ten Point Plan.
Wik
The Wik case concerned land that was subject to pastoral leases.
(1996) The High Court of Australia decided that native title rights could co-exist with the rights of pastoralists. But when pastoralists and Aboriginal rights were in conflict, the pastoralists’ rights would prevail.
1993: Wik people claim some traditional land on Cape York Peninsula.
1996 Wik vs. Queensland established that native title can coexist with pastoral lease.
Rights of leasehold and native title owners can co-exist
In 1996 the High Court ruled in favour of the Wik people of Cape York, Queensland, by clarifying the common law position regarding the question of whether leasehold title extinguishes native title. Leasehold (or pastoral) title refers to land that is owned by government (Crown land) which has been leased - lent or rented out by the government - usually to farmers or mining companies. The High Court handed down the historic precedent that leasehold title does not automatically extinguish native title. Thus in certain circumstances native title and leasehold title can co-exist. This decision had wide-reaching implications because mining companies and pastoralists occupied approximately 40% of Crown Land in Australia under a leasehold title. The High Court also decided that in areas of dispute where the rights of the leasehold titleholder cannot be reconciled with the native titleholder, the interests of the leasehold titleholder would override the rights of native title holders.
Ten Point Plan
In 1998 the Howard Liberal Government introduced legislation, which amended the Native Title Act in favour of the leasehold title holder, in response to pressure from rural investors who wanted to reduce the potential rights of native title claimants. This Native Title Amendment Act is commonly referred to as the Ten Point Plan.
The main feature of this legislation was to transfer the power to upgrade the leasehold title to freehold title from Federal to State Government, hence making it simpler to extinguish native title. A secondary feature of the Ten Point Plan was the sunset clause, which prevented Aboriginal people from making native title claims beyond a certain date in order to minimise confusion as to when native title claims could be made, to ensure that the law could be applied with certainty.
This legislation has effectively cut off the ability of many Aboriginal groups to claim native title. This is because firstly many Aboriginal groups cannot afford the litigation fees involved in native title claims. The high cost of legal fees is partly exacerbated by the fact that the court process is an extremely time consuming procedure. Secondly, native title claims are difficult to make because it is difficult for a society based on the oral tradition to produce written evidence to substantiate their claims.

18. DOT 4 - Analyse the importance of the Dreaming for the Land Rights movement
Land is at the heart of the Dreaming and all relationships within Aboriginal communities are determined through relationships with the land. The declaration of terra nullius made by the white settlers denied foundational principles of the Aboriginal belief systems Aboriginal spirituality is founded on the people’s inextricable connection to the land. They are part of the land and the land is part of their being Daily life, Rituals and Ceremonies reflect and revolve around the land and are dependent upon it to be whole, without it these practices cannot be observed
Analyse the importance of the Dreaming for the Land Rights movement
Land is at the heart of the Dreaming and all relationships within Aboriginal communities are determined through relationships with the land.
The declaration of terra nullius made by the white settlers denied foundational principles of the Aboriginal belief systems
Aboriginal spirituality is founded on the people’s inextricable connection to the land. They are part of the land and the land is part of their being
Daily life, Rituals and Ceremonies reflect and revolve around the land and are dependent upon it to be whole, without it these practices cannot be observed

19. DOT 4 - Analyse the importance of the Dreaming for the Land Rights movement
The Land Rights Movement and the Dreaming: A series of government decisions in response to land claims which explored the right of Aboriginal peoples who had maintained continual contact with their traditional lands for hundreds of years before settlement Both a religious and political movement Aimed to secure the inherent rights of Aboriginal peoples to their land so that their religious and cultural integrity is preserved.
The Land Rights Movement and the Dreaming:
A series of government decisions in response to land claims which explored the right of Aboriginal peoples who had maintained continual contact with their traditional lands for hundreds of years before settlement
Both a religious and political movement
Aimed to secure the inherent rights of Aboriginal peoples to their land so that their religious and cultural integrity is preserved.
Post WWII resulted in a change of attitude toward colonialism and assimilation.
1972: self-determination becomes policy in all indigenous affairs.
1960s sees Indigenous people pursue justice and establish themselves as part of political landscape.
1965: Charles Perkins takes bus tour of students to northwest NSW to protest racial discrimination; The Freedom Riders. (reinactment 2011)
Generates national attention on racism cemented by White Australia Policy.
Denied service in shops, separated in cinemas, excluded from bars and swimming pools used by whites.
Australian Day 1972: the Aboriginal Tent Embassy on Parliament House Lawn became a focal point for protests against denial of rights, conditions, and lack of govt. action.
Ignited by 1963 presentation of bark petition to commonwealth govt. from Yirrkala people.
1966: Gurindji people strike for claim on Wave Hill station in NT.

20. DOT 4 - Analyse the importance of the Dreaming for the Land Rights movement
Post WWII resulted in a change of attitude toward colonialism and assimilation. 1972: self-determination becomes policy in all indigenous affairs. 1960s sees Indigenous people pursue justice and establish themselves as part of political landscape. 1965: Charles Perkins takes bus tour of students to northwest NSW to protest racial discrimination; The Freedom Riders. (reinactment 2011) Generates national attention on racism cemented by White Australia Policy. Denied service in shops, separated in cinemas, excluded from bars and swimming pools used by whites. Australian Day 1972: the Aboriginal Tent Embassy on Parliament House Lawn became a focal point for protests against denial of rights, conditions, and lack of govt. action. Ignited by 1963 presentation of bark petition to commonwealth govt. from Yirrkala people. 1966: Gurindji people strike for claim on Wave Hill station in NT.

21. DOT 9 – Examine the relationship between Aboriginal spiritualities and religious traditions in the process of Reconciliation
Christian groups are a part of the reconciliation movement and in support of issues such as land rights, native title and a formal apology to the Stolen Generation and were one of the first advocates of Aboriginal rights.
In 1967 the Catholic Church and representatives of the Australian Council of Churches were among the most prominent leaders of the campaign for the referendum to grant Aboriginal Australians citizenship.
In 1975 various church groups supported and applauded the passing of the first land rights legislation by the Whitlam Government.
In 1992 the Mabo decision was publicly welcomed by many church groups. When conservative political factions and various media groups began a fear campaign, churches made strong statements affirming that the Mabo decision was just.
In 1998 churches adamantly opposed the Ten Point Plan, which they saw as a severe and unjust reduction on the rights of Aboriginal people to make native title claims.

22. DOT 9 – Examine the relationship between Aboriginal spiritualities and religious traditions in the process of Reconciliation
ANTaR (Australians for Native Title and Reconciliation) is a church supported community based organisation advocating indigenous rights and organised the Sea of Hands display promoting reconciliation and justice.
1997 following the publication of the Human Rights and Equal Opportunities Commission's (HREOC) report Bringing Them Home church groups offered formal apologies regarding the role of missionaries in the abuse of Aboriginal people.
Jewish groups for example hold a week of prayer for reconciliation every year.
In 1998 the Australian and New Zealand Union for Progressive Judaism voiced their support for the Wik decision and opposed the Ten Point Plan.
In 2000 the Executive Council of the Australian Jewry also urged the Australian Government to implement the recommendations made by the National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children and Their Families.
The Australian Federation of Islamic Councils and the Buddhist Peace Fellowship have also made statements in support of indigenous rights and reconciliation.

23. DOT 9 – Examine the relationship between Aboriginal spiritualities and religious traditions in the process of Reconciliation
The Rona-Tranby project, which recorded oral history with the help of Aboriginal Elder Eliza Kennedy of the Nglyampaam people (western NSW), was funded by money left by a Jewish couple, Tom and Eva Rona.
The Uniting Church and the Aboriginal and Torres Starit Islander Christian Congress organized for about 150 non-indigenous people aged between 18 and 30 to live in ATSI communities in an exchange program called “About Face”. Participants described it as ‘life-changing’ and ‘profound’.
We welcome this initiative and hope it [the Uniting Church ‘About Face’ exchange program] will have results, changing dramatically for better the lives of indigenous people who have suffered alienation and dispossession in their own land for far too long. Australian Catholic Bishops Conference
The Muslim community in Australia is most supportive of Aboriginal reconciliation on spiritual, moral, humanitarian and prudential pragmatic grounds. Dr MA El Erian, Emeritus Professor, past president Islamic Society of Australia.
I believe that we will only know who we are, and build on a firm foundation, when we have grieved our past and made a peace with Aboriginal people. When we do this, the celebration of life here can authentically begin. Rev. Dorothy Rae-McMahon, Uniting Church.

24. DOT 9 – Examine the relationship between Aboriginal spiritualities and religious traditions in the process of Reconciliation
Pope John Paul II visited Alice Springs in 1986, he stated ‘there is the need for just and proper settlement that lies unachieved in Australia’
1998, joined with other churches to issue a statement called ‘Towards Reconciliation in Australian Society- Reconciliation and Aboriginal Australians’ which argued for the settlement of differences between ATSI and non-ATSI people
CARITAS Australia has called for more assistance to ATSI due to the ongoing psychological trauma of the Protection and Assimilation Policies
Catholic Bishops Conference Australia established a commission concerned with relations between the church and Aboriginal Communities
National Reconciliation Week sees a week of Catholic Initiatives promoting reconciliation particularly regarding Aboriginal health
Pope Benedict’s recent address to Australia, encouraging ongoing help for ATSI people

25. Uniting Church National Assembly made formal apology to ATSI people
DOT 9 – Examine the relationship between Aboriginal spiritualities and religious traditions in the process of Reconciliation
Anglican Church funded the National Aboriginal and Torres Straight Islander Ecumenical Commission (NATSIEC), giving a voice to ATSI people and helping rebuild ATSI communities
Anglicare Australia and the Anglican Board of Missionaries formed the Anglican Reconciliation Working Group which provides accommodation, health care, family support for ATSI communities
Anglican Church return of land to local ATSI communities at a diocesan level
Uniting Aboriginal and Islander Christian Congress, Townsville works with ATSI people to promote healing and reparation of past wrongs
Uniting Church National Assembly made formal apology to ATSI people
NCCA issued a public statement on the ‘Bringing Them Home’ report making recommendations in support of Reconciliation

26. Red ochre used instead of ashes/oil on forehead
DOT 9 – Examine the relationship between Aboriginal spiritualities and religious traditions in the process of Reconciliation
Many Aboriginal clergy incorporate Indigenous symbols and rituals from their own culture to express Christian concepts
Use Indigenous coconut milk instead of wine and damper or yam instead of bread
Christian stories often retold with an Indigenous slant (instead of fire, they talk about fire sticks)
Red ochre used instead of ashes/oil on forehead
Prayers able to be told in Indigenous languages