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Effect of Dispossession on Aboriginal Spirituality

Keywords: aboriginal spirituality symbols, aboriginal dispossession

There remains an ongoing effect of dispossession on Aboriginal spirituality in relation to the stolen years. Aboriginal spirituality is based on the encompassment of the Thinking, the inextricable website link with the land, totems and sacred sites and requires ceremonies, story-telling, kinship functions and duties and a solid sense of ethnic identity. The stolen generations engaged children being forcibly taken off their own families and neighborhoods and placed into institutionalised missions and camps run by both the state and the Christian Church. It had been the reason for dispossession that involved colonisation, missionisation, segregation, assimilation and self-determination plans which significantly impacted Aboriginal spirituality; former, present and future. They were deliberate, calculated regulations of their state and are noticeable in the first YouTube video tutorial, Rabbit Proof Fence - Stolen Decades (March 24, 2009), where the white official points to the authorisation paper, "this is the law", and bodily gets rid of the three indigenous Aboriginal girls from their mother showing signs or symptoms of inhumane brutality. Through these policies, Aboriginal land, spirituality, culture and Dreaming were lost "never mention Aboriginality". This, combined with the crying moments in video recording two, Rabbit Confirmation Fence Documentary - pressured removal picture, shows the psychological impact that this got on the stars as well as on all the victims of the Stolen Generation. This video recording depicts the distressing psychological effects the stolen generation era got on the actors themselves, who psychologically broke down into tears having to react in these roles. This illustrates how the loss of family and spiritual ties triggered such devastation. This disconnection from the young families, communities and thus, from the elders resulted in the shortcoming to go away down necessary knowledge to the next generation that is needed to keep Aboriginal spirituality holistic, living and active as there is a strong need for oral teaching and learning.

The prohibition of training Aboriginal spirituality resulted in the loss of religious traditions, culture, vocabulary, ceremonies and personality, was also noticeable in video three, History in the making: Pain of Stolen Technology lives on, "at age three, Helen Moran was presented with a new id and a fresh family". Since these children were bodily separated using their company elders who kept their religious knowledge along with being literally separated from the land and their sacred sites, there was a loss of identity, from their Aboriginal gender and kinship tasks and obligations, totemic link with sacred sites and the shortcoming to perform ceremonies. Helen Moran expresses, "we lost everybody, we lost one another, we lost our grandparents, we lost our entire family, they improved our labels, they transformed our whole heritage, our personal information". This possessed a continuing effect on Aboriginal spirituality as it split up families, communities and resulted in many social and emotional problems. As a result of the continuing effect of dispossession, Aboriginal spirituality has been destroyed overtime, driving these to negative, on-going, long-term problems such as alcoholism, drug abuse, lack of educational achievement, economical opportunity, reduced living standards, ; decreased life span, and higher toddler mortality rate. Helen Moran's personal experience epitomises her mental trauma "the most detrimental thing for me personally is the idea that this man (Helen Moran's biological father) died along with his children hating him and blaming him, you lose your kids, you have difficulties through life, mental illness, addiction so you die a lonesome sad fatality with nobody around you". Helen concluded, "I wish I had the chance to learn the reality" which displays how the loss of fact and Aboriginal spirituality possessed a continuous, effect as Aboriginal family members, victims of the Stolen Technology, still seek out their true ethnic identity and history in the pursuit to find their spirituality.

In summation, such dispossession, violent and physical removal of indigenous Aboriginal children of their parents demolished Aboriginal spirituality because the Dreaming, kinship functions and responsibilities, social identity, heritage, dialect and practices were lost with disconnection off their elder generations. This drove modern Aboriginals to overwhelming social and psychological problems.

The romantic relationship between Aboriginal spirituality and spiritual traditions require the procedure of reconciliation. There is a strong dependence on reconciliation between Aboriginal spirituality and Christians due to the initial contact between your two; full of racism, classism, oppression, inequality, injustice, hate, dread and division. Aboriginal people at first beared the brunt of assault, where they were pressured and threatened violently to neglect their aboriginal culture, practices and terminology. Instead they forcibly were designed to assimilate into nominal Christianity attending Church services, Weekend school and performing hymns. European Christianity had a negative impact where falsehoods and heresies were taught to Aboriginal people, for example, The Hamitic Curse, condemning all "dark-skinned humans" to eternal inferiority. These falsehoods acquired such an huge impact that most Aboriginals voluntarily denied their Aboriginal heritage, identity, culture, customs and terms because these were forced to trust in the falsehoods and were concerned with their personal sins rather than the institutionalised sin conducted against them. The awareness that these negative activities were immoral was the catalyst for the procedure of reconciliation. A step towards expect Aboriginal victims to restore their spirituality can be seen in the source, extracted from the Lutheran Chapel of Australia. Aboriginal artwork in the form of a circle is put at the heart of the mix to illustrate the continuous presence of Aboriginal spirituality in the heart of those who changed into Lutheranism. If reconciliation is achieved, the near future encompasses more hope for these victims.

The source can be an expression of Aboriginal theology which is the reconciled marriage between Aboriginal spirituality and modern Christianity. Sunlight rays in the image symbolises the cross' significance and how it permeates throughout Aboriginal spirituality and emphasises the necessity of reconciliation. The mark of symmetry epitomises the reconciled coexistence of the two religions and the expect continuous reconciliation. There are a few Aboriginal theologians that are area of the liberal traditions. Rev. Dijimiyini Gordarra and Pastor Cecil Grant from Churches of Christ individually helped reconcile Aboriginal spirituality with the Uniting Chapel in 1970 by 'contextualising' the gospel for Aboriginal people. In 1985, Rev. Arthur Malcolm, the first Aboriginal Anglican Helper Bishop in Australia was deeply focused on reconciliation and thus, counselled and nurtured Aboriginal people throughout their agonizing experiences, expectations and visions. The Catholic Church attempted works of reconciliation when Pope John Paul II seen Alice Springs in 1986 and stated "You can find the need for just and proper arrangement that is unachieved in Australia".

Aboriginal story-telling theology is another pathway to permit Aboriginal victims to keep in mind their Aboriginal spirituality as well as embrace their Christianity. In this manner, Aboriginal people reconcile their history with their Christianity because they are taught Biblical scriptures through Thinking Stories making the gospels more important and relevant to the Aboriginal life-style. The reconciliation and unity between Christianity and Aboriginal spirituality is seen in the source where the cross is manufactured using traditional Aboriginal witchetty grubs.

There have been many other actions towards reconciliation. The Uniting Chapel and the Aboriginal and Torres Strait Islander Religious Congress organised an exchange program called About Face, where 150 non-Indigenous people aged from 18 to 30 resided in Aboriginal and Torres Strait Islander areas. As a sign of reconciliation, a companionship was built when Aboriginal Pastor Ricky Manton and his partner Kayleen were asked to St. Augustine's Anglican Cathedral to perform something. Leaders from many spiritual traditions gathered to be able to fight against Howard Government's strike on the Wik legislation. Other spiritual customs, like Judaism and Islam, have helped in the reconciliation process. A Jewish few, Tom and Eva Rona, funded the Rona-Tranby task that recorded oral history by making use of Aboriginal Elder Eliza Kennedy. "The Muslim community in Australia is most supportive of Aboriginal reconciliation on spiritual, moral, humanitarian and prudential pragmatic earth" is a claim of Islamic assistance along the way of reconciliation. Many faiths like Islam, Buddhism and Hinduism have also assisted in the process of reconciliation. That is noticeable in The Week Of Prayer For Reconciliation that started out in 1993 where they distributed the same goal of reconciliation exhibited through dedication to prayer, thought and representation on functions of unity.

In conclusion, there have been many efforts to encourage the process of reconciliation between Aboriginal spirituality and spiritual traditions and there needs to be continuous support in this subject. The symmetrical elements in the source, taken from the Lutheran Chapel of Australia, are powerful examples of how artwork has symbolised the co-existence of both customs. Steps towards reconciliation by means of proactive movements provide hope for the victims who got suffered the horrendous ramifications of spiritual deprivation.

Ecumenical developments and interfaith dialogue are of enormous significance in Australia. Ecumenical developments are motions that promote cooperation, discourse and unity between different Christian denominations, focusing on what brings sects mutually, alternatively than what pulls them apart. Such movements are essential to Australia as different Christian denominations unite to resolve Australian youth, spiritual, environmental, communal and justice issues, growing peace and tranquility. Interfaith dialogue is the cooperative communication between different religious customs and their adherents. These advertised understanding, calmness and a strong sense of belonging between many spiritual traditions.

Non-denominational procedure is a way of ecumenical development where it focuses on ignoring differences between different Christian denominations. Such movements can be of great importance to Australia. For instance, the Australian college of Theology (ACT) strengthens Australia's education system. Take action commenced in 1898 when Anglicans within Australia gathered resources to produce tertiary classes and exams at every Anglican university. It was associated with colleges across Australia and was acknowledged by the NSW ADVANCED SCHOOLING Table. It became non-denominational when there is more non-Anglican than Anglican students. It had been a strong organisation because of the ecumenical movement which increased its efficiency and offered a program amidst people. Other types of a non-denominational methodology towards ecumenical trends include youth associations such as Ladies Brigade and Young Men's Christian Relationship. Such organisations creates trust between the different denominations included. This trust would cause a community that is based on trust, kindness and companionship, creating a more powerful witness to the city.

Ecumenical developments, in the form of interdenominational strategies, are increasingly visible and significant in Australian culture. Such techniques are the ones that are collaborative and the goal is to provide opportunities for negotiation between different Christian denominations. This is important to Australia as it creates a feeling of unity, belonging, commonality and acceptance on many levels. It begins when Christians from different denominations connect to the other person and, hence, resulting in communal discussion. An example of this is the gross annual Week of Prayer for Religious Unity and Reconciliation. That is conducted with a united goal to reach circumstances of complete reconciliation, alleviating many denominations from tension, violence and pointless turmoil. Many denominations hope for denominational dialogue to act as a facilitator to develop new connections by exchanging ministers to execute services. Such exchanges are known as "pulpit exchanges". Xmas Bowl Appeal, Push TEN and the home Of Welcome are other instances of ecumenical movements where many denominations unite to make fundraising programs. These assist Australia by providing it with an optimistic reputation in charitable work, "These assignments show how the kindness of Australians can make a functional difference in the lives of folks very definately not our shores" Some of these jobs, like House of Welcome, are vital in Australia as they support refugees that have been newly released in Australia by giving them with accommodation and occupation. Through these charitable organisations, different denominations relationship together and form strong relationships.

Ecumenism is important in Australia at a family group level. It stimulates family through interchurch marriages. That is seen when both Catholic and Uniting Cathedral composed an contract on interchurch relationships as a surprise to the cathedral. Ecumenism is also helpful in minimizing duplication of material, which increases efficiency. That is observed in The Anglican-Roman Catholic International Commission payment (ARCIC), where in fact the Catholic and Anglicans ready doctrine works on common beliefs of the trust. In 2001, the Catholic and Protestant churches united in Australia for the National Church Life Survey where 500, 000 adherents from 20 different denominations actively participated in. Such union motivates tolerance and reduces hostility and assault. It in the larger plan of things reduces racial and spiritual discrimination and episode. Australia is a multicultural and multifaith country and, hence, would benefit from embracing unity of different denominations within Christianity.

Deeper ecumenical trends are those that embrace distinctions. With these activities, comes gratitude and popularity of uniqueness in order to enrich the relationship and focus on commonalities, like the normal belief in a single supreme God. The deepest degree of ecumenism involves overcoming differences and mainly targeting unity between different denominations. These accomplishments ultimately bring public justice, peace, tranquility and understanding in Australia.

The common need and view of religion surrounding the world has resulted to a rise in the seek out co-operation and unity since 1945 in Australia. Interfaith dialogue is even more important than ecumenism because the people uniting are separated by greater dissimilarities. Since WWII, interfaith dialogue has allowed Australia all together to change its frame of mind towards other religious traditions apart from Christianity. It offers allowed Christianity and its adherents to recognise their faults and mistreatment against other spiritual practices "errors at best and works of devils at worst". Interfaith dialogue aids in opening connection between differing people and maintains a multicultural Australian society. It also builds harmony in Australian framework as it aspires to achieve common goals between spiritual groups. Interfaith dialogue also addresses section, concern and any ongoing spiritual conflict like the Cronulla Riots. It supports and embraces variances. Interfaith dialogue depicts the desire of Australia's spiritual traditions to activate with the other person and with the world as it is extremely important to do so in the 21st century. There exists strong proof interfaith dialogue in Australia and this has been depicted in functions of assistance between religious customs in Australia. In 2001, Anzac Day, Religious ministers and Buddhist monks both took part in the assistance at St. Mary's Cathedral. This prompted unity among Australians as they honoured troops in the heart and soul of Sydney's CBD.

The Victorian Jewish-Christian Dialogue Committee, The Muslim-Christian Council which together prayed for serenity in Ambon, Indonesia and the Multifaith Faith based Services Centre which ran at the Sydney Olympics are other types of interfaith dialogue. Leaders of Christian, Buddhist, Hindu, Jewish, Muslim and other neighborhoods together assisted with the $2 million Grifith School Multi-faith Centre exhibiting how unity expresses great advantages and advantages to the Australian community. It brought calmness in Sydney 2001, following the terrorist assault, where Muslim, Hindu, Buddhists and many denominations of Christians united at a multifaith prayer vigil.

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