Revision Points Notes - Post 1945 Studies of Religion HSC PDF

Studies of Religion – HSC Course Religion and Belief Systems in Australia Post 1945 Multiple Choice - Click here! Multiple Choice Revision (tests, self-marking forms, worked answers) Past Questions - Click here! Section I Post 1945 - HSC Paper Questions Content notes - scroll down! The focus of this study is religious expression in Australia’s multicultural and multi-faith society since 1945. The study includes an appreciation of Aboriginal spiritualities and their contribution to an understanding of religious beliefs and religious expression in Australia today. Outcomes: H1 explains aspects of religion and belief systems H2 describes and analyses the influence of religion and belief systems on individuals and society H3 examines the influence and expression of religion and belief systems in Australia H4 describes and analyses how aspects of religious traditions are expressed by their adherents H5 evaluates the influence of religious traditions in the life of adherents H6 organises, analyses and synthesises relevant information about religion from a variety of sources, considering usefulness, validity and bias H8 applies appropriate terminology and concepts related to religion and belief systems H9 coherently and effectively communicates complex information, ideas and issues using appropriate written, oral and graphic forms. STUDENTS LEARN ABOUT STUDENTS LEARN TO Contemporary Aboriginal Spiritualities Aboriginal spirituality as determined by the Discuss how Aboriginal spirituality is determined by the Dreaming Dreaming – kinship – ceremonial life – obligations to the land and people Issues for Aboriginal spiritualities in relation Discuss the continuing effect of dispossession on to: Aboriginal spiritualities in relation to: – the effect of dispossession – separation from the land – the Land Rights movement – separation from kinship groups – the Stolen Generations Outline the importance of the following for the Land Rights movement: – Native Title – Mabo – Wik Analyse the importance of the Dreaming for the Land Rights movement Religious expression in Australia – 1945 to the present Outline changing patterns of religious adherence from The religious landscape from 1945 to the 1945 to the present using census data present in relation to - changing patterns of religious Account for the present religious landscape in Australia in adherence relation to: - the current religious landscape - Christianity as the major religious tradition - immigration - denominational switching - rise of New Age religions - secularism Describe the impact of Christian ecumenical movements in Australia - The National Council of Churches Religious dialogue in multi-faith Australia - NSW Ecumenical Council - ecumenical movements within Christianity Evaluate the importance of interfaith dialogue in - interfaith dialogue multi-faith Australia - The relationship between Aboriginal spiritualities and religious traditions in Examine the relationship between Aboriginal spiritualities the process of Reconciliation and religious traditions in the process of Reconciliation Religion and Belief Systems in Australia Post 1945 Year 12 SOR Revision Notes Essential for this unit to understand context -this was a changing time for Australia and changes in the demography of the population was reflected in the religious landscape of the nation. STUDENTS LEARN ABOUT STUDENTS LEARN TO Contemporary Aboriginal Spiritualities Aboriginal spirituality as determined by Discuss how Aboriginal spirituality is the Dreaming determined by the Dreaming - kinship - ceremonial life - obligations to the land and people Dreaming is the fundamental principle that underpins Aboriginal spirituality, that influences all aspects of Aboriginal life – past, present and future (see Preliminary work). Kinship: ○ Highly sophisticated networks of relationships governing interactions between members of Aboriginal language groups. ○ Based not only on familial relations but also on relationships springing from one’s totem etc. ○ Central to the way culture is passed on and society is organised. ○ Governs day to day life of Aboriginal people, defining where a person fits into a community, binding people in relationships of sharing and obligation. ○ Strict rules and obligations assigned to each relationship and all relationships interlink and overlap. ○ It is an expression of the Dreaming – the fabric of traditional Aboriginal society. ○ Kinship ties assign responsibility and transmit the knowledge of the Dreaming from elders to the younger generation. ○ The Dreaming is passed on and communicated through ceremonies, stories, art and rituals within the kinship groups. Ceremonial Life: ○ The central aim of ceremonial life is making it present in reality (songs, art, stories, rituals). ○ Establishing connections with ancestors (the sense that the past/present/future all merge). ○ Traditional Aboriginal peoples have a rich ceremonial life. ○ Includes rites of passage, e.g. initiation and death; ceremonies related to men’s and women’s law; periodic ceremonies unconnected with the life cycle, ranging from enjoyment to promoting one's health etc. ○ Initiation: a religious rite of passage which contains various stages, signifying the transition from childhood to adulthood. It is different for each language group, bringing responsibilities and obligations in both the spiritual and social life, defining gender roles and increased status, responsibilities and obligation to kinship, land, ceremonies and rituals. ○ Death and burial: funeral ceremonies lay the spirits of the dead to rest in their proper places. Burial customs vary widely and are among the most important of Aboriginal ceremonial occasions. During mourning, ‘sorry business’, the names of people who have died are not spoken etc. Obligations to land and people: ○ The people are inseparably linked with the land ○ Maintaining, nurturing and protecting the relationship. ○ Land is of paramount importance to Aboriginal spirituality. ○ The land is revered as a mother, and the identity of Aboriginal people is inextricably linked to the land. ○ 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, and is a dwelling place for ancestral spirit beings. ○ They have the responsibility to care for the land and nurture it. ○ Ownership of the land is based upon the division and distribution of ritual responsibility for land, their ritual estate or ‘my country’. ○ Within each ritual estate there will be at least one sacred site which is connected to particular events in the Dreaming. ○ A person is connected to the creative spiritual force responsible for their existence through their totem. Through it they become inextricably linked with the land and to the spirit governing that territory. STUDENTS LEARN ABOUT STUDENTS LEARN TO Issues for Aboriginal spiritualities in Discuss the continuing effect of dispossession relation to: on Aboriginal spiritualities in relation to: - the effect of dispossession - separation from the land - the Land Rights movement - separation from kinship groups - the Stolen Generations Dispossess means to deprive another of the possession or occupancy of something. Although Cook was instructed to gain ‘the consent of the natives’, the colonists ignored the resistance of Aboriginal people and declared the place terra nullius, enabling European settlement without compensation for the dispossession of Aboriginal peoples. It was over a century before the ‘new’ inhabitants of Australia began to realise the effects of this dispossession on the Indigenous people. The indigenous are no longer able to fulfill their ritual obligations and link to their ancestral spirits. Loss of language, culture, inability to pass down stories Still felt today -loss of spirituality, social effects (mortality rates, prison rates etc). Protection Policy: ○ in mid 1800’s the process of dispossession began to be organised on a large scale as a paternalistic policy of protection. It aimed to remove Aboriginal people from unsuitable environments and place them in the protection of the State (Christian missions and reserves). ○ It led to segregation and isolation from European communities and allowed the taking of large tracts of land for pastoral purposes. ○ Colonisation introduced foreign diseases, brought vices such as alcohol, and made Aboriginal people dependent on white rations and handouts. ○ By 1911 the reserve system was in place controlling and supervising the lives of Indigenous Australians. ○ It not only deprived Aboriginal people of their ‘country’ but for many also their independence, identity, family, culture and spiritual world. Ceremonies could not be held, and kin ‘outside’ could not visit. Assimilation Policy: ○ From the 1930’s indigenous children were separated from their families and traditional background, in the hope that they would adopt European culture and behaviour. ○ Children who were taken away lost their identity, culture, language, spirituality and self-esteem, with many still unable to track down their relatives. ○ Assimilation policies changed the way many missions and reserves operated into institutions that facilitated the assimilation of mixed-race children into European society. ○ The prohibition of traditional Aboriginal practices such as the totemic system, kinship and ceremonial rituals diminished the ability to genuinely engage with the Dreaming, and the dislocation from traditional lands did not allow them to fulfil ritual responsibilities to the land. ○ Aboriginal people were expected to master social skills that White Australians had developed over time, leading to bigger problems relating to education and employment. ○ The policy was officially abandoned in 1972. Stolen Generations: ○ Refers to Aboriginal children who were removed from their homes (1900-1972) in an attempt to assimilate them. They were brought up in foster homes or government institutions, with some being well cared for, while others were mistreated, sexually exploited and humiliated. ○ The 1996 ‘Bringing Them Home’ documents the conditions they faced and effects it has had: https://www.humanrights.gov.au/publications/bringing-them-home-stolen-children-report-1997 ○ The 1996 report found a number of common, ongoing, effects: separation from primary carer, mental and physical health problems, delinquency and behavioural problems, undermined parenting skills, loss of cultural heritage, broken families and communities, racism. Documents such as ‘Close the Gap - Progress and priorities report 2015’ https://www.humanrights.gov.au/our-work/aboriginal-and-torres-strait-islander-social-justice/publications /close-gap-progress-and-0 show that while progress is being made, the Indigenous community continue to be affected by dispossession. MORE DETAILED EFFECTS - can be found at Summary: Continuing Effect of Dispossession STUDENTS LEARN ABOUT STUDENTS LEARN TO Issues for Aboriginal spiritualities in Outline the importance of the following for the relation to: Land Rights movement: - the effect of dispossession - Native Title - the Land Rights movement - Mabo - Wik Land is the heart of Aboriginal Dreaming, and their identity, life and spirit are bound up in it, giving them the ability to actively share and pass onto future generations. From the 1960’s the Aboriginal quest for justice became a part of the political landscape and provided the groundwork for the Land Rights struggles to come. The Land Rights movement seeks to secure the inherent rights of Aboriginal peoples to their land so that their religious and cultural integrity is preserved. Mabo decision (1992): ○ The 1992 High Court judgement in Mabo v. Queensland (No. 2) where Indigenous peoples finally won a case in law regarding the ownership of their land. ○ It overthrew the legal fiction of terra nullius. ○ It found that native title to land existed in 1788, and may continue to exist if it had not been extinguished by subsequent Acts and groups continued to observe their traditional laws and customs. Native Title Act (1993): ○ Recongised the existence of Aboriginal native title in Australian federal law and the native titles rights of Aboriginal and Torres Strait Islander peoples. ○ It aimed to codify the Mabo decision and implemented strategies to facilitate the process of gaining native title. ○ It made a provision to set up a Native Title Tribunal (http://www.nntt.gov.au/) to register, hear and determine native title claims, providing that native title hadn’t been extinguished, and there was a continued connection with the land. ○ It led to the establishment of the National Aboriginal and Torres Strait Islander Land Fund for enabling Aboriginal people who would not benefit for the Act to acquire land. ○ Though an important step, some activists argue that this act did not go far enough. Wik (1996): ○ One year after Mabo the Wik people claimed native title over some traditional lands on the Cape York Peninsula in Queensland (Wik Peoples v. Queensland). ○ The Wik decision determined that native title could co-exist with other rights on land held under a pastoral lease. ○ The High Court decided that in areas of dispute the interests of the leasehold titleholder would override the rights of native title holders. ○ It ruled that as the condition for pastoral leases vary, each case must be judged on its own merits. Native Title Amendment Acts: ○ In the 1998 amendment the Prime Minister, John Howard, claimed the amendments made it more ‘workable’. ○ He introduced a ten point plan to put the Wik ruling into practice, which made it simpler to extinguish native title and prevented Aboriginal people from making native title claims beyond a certain date, effectively cutting off many Aboriginal groups from claiming native title. ○ Amendments made in 2007 and 2009 (current) have seen a number of improvements, such as streamlining the management of all land claims. ○ Amended in 2021: The Amendment Act amends the Native Title Act 1993 (Cth) (Native Title Act) and the Corporations (Aboriginal and Torres Strait Islander) Act 2006 (CATSI Act) to improve native title claims resolution, agreement-making, Indigenous decision-making and dispute resolution processes Native Title, Mabo and Wik saw a change in the way Australian law views the relationship of Aboriginal peoples to the land and dispels the idea that Australia was ever terra nullius. The major problem is that the ‘rights’ of them are limited to very small percentage of Indigenous peoples. It can also take a long time for these claims to be determined: http://www.theguardian.com/australia-news/2015/jun/29/native-title-review-finds-process-slow-resource- intensive-and-inflexible E.g. Successful recent Native Title claims: ○ Land returned to Eastern Maar people in Victoria’s first native title decision in a decade https://www.theguardian.com/australia-news/2023/mar/28/land-returned-to-eastern-maar-pe ople-in-victorias-first-native-title-decision-in-a-decade (2023) ○ Historic native title determination recognises commercial rights in a first for Central Australia https://www.abc.net.au/news/2023-04-07/native-title-determination-for-anangu-people/10219 7218 (2023) Always acknowledge that whilst these laws acknowledge a change, there is still work to be done. Sample sentence to end on: The High Court judgment (Mabo), the Native Title Acts and the Wik Decision show a fundamental change in the way that Australian law views the relationship of Aboriginal people to the land and dispels the idea that Australia was ever terra-nullius. MUST SHOW THE IMPORTANCE FOR LAND RIGHTS MOVEMENT ○ Analyse -show connections ○ Dreaming is cornerstone of land rights movement ○ Dreaming also in some respects hindered the land rights movement because the Indigenous oral tradition cannot compete with the evidence-based Australian law STUDENTS LEARN ABOUT STUDENTS LEARN TO Issues for Aboriginal spiritualities in relation Analyse the importance of the Dreaming for to: the Land Rights movement - the effect of dispossession - the Land Rights movement The land is the medium through which the Dreaming is lived and communicated. Since the land is revered as a mother of the people, the identity of every Aboriginal person is inextricably linked to the land. Aboriginal people have ritual responsibilities to care for the land which is a resting place for ancestral spirit beings. The Land Rights movement is vital as it helps Aboriginal people re-establish spiritual links with the land which were lost as a result of European settlement. The modern land rights movement is a testament to the centrality of the role of the land to Aboriginal spirituality and the acknowledgement of the importance of the land to Aboriginal people. While there are still many issues to be resolved, the land rights movement has assisted some Aboriginal groups to gain economic and social independence. STUDENTS LEARN ABOUT STUDENTS LEARN TO Religious expression in Australia – 1945 to the present The religious landscape from 1945 to the present Outline changing patterns of religious in relation to adherence from 1945 to the present - changing patterns of religious adherence using census data - the current religious landscape 1947 Census: 88% Christian (39% Anglican); 0.5% other non-Christian religion; 0.3% No Religion. 1971 Census: 86.2% Christian (31% Anglican); 0.8% other non-Christian religion; 6.7% No Religion. 1991 Census: 74% Christian (27.3% Catholic); 2.6% other non-Christian religion; 12.9% No Religion. 2011 Census: 61.1% Christian (25.3% Catholic); 7.2% other non-Christian religion; 23.1% No Religion. 2016 Census: 52.1% Christian (22.6% Catholic); 8.2% other non-Christian religion; 30.1% No Religion. 2021 Census: 43.9% Christian (20% Catholic); 10% other non-Christian religion; 38.9% No Religion. In 2021 the most common religions were: Christianity (43.9%) No religion (38.9%) Islam (3.2%) Hinduism (2.7%) Buddhism (2.4%) It is important that you understand the changing trends (patterns) over time. Review the information in the table over the next few pages to identify trends. STUDENTS LEARN ABOUT STUDENTS LEARN TO Religious expression in Australia – 1945 to the present The religious landscape from 1945 to the Account for the present religious landscape in present in relation to Australia in relation to: - changing patterns of religious - Christianity as the major religious tradition adherence - immigration - the current religious landscape - denominational switching - rise of New Age religions - secularism There are many reasons for the nature of Australia’s current religious landscape as outlined in developing Census figures. While Christianity remains the dominant religion in Australia, affiliation with Christianity is steadily declining. Immigration has had a dramatic effect leading to an increase in some groups and the decline of others. Other reasons are the movement of people from one denomination to another (denominational switching), an increase in those seeking answers in new religious or spiritual movements (rise of New Age religions) and an increase in those who acknowledge that they have ‘no religion’ (secularism) Dr David Gruen AO, Australian Statistician, said “The religion question holds a special place in the Census – it is one of the few topics that has been in every one of Australia’s 18 Censuses and is the only question that is voluntary. Despite being voluntary, we saw an increase in the proportion of people answering the question, from 91 per cent in 2016 to 93 per cent in 2021. Census religion data shows a characteristic of Australia that has changed significantly over the past two decades. Knowing about the religious affiliation across the population supports local planning for facilities, goods and services for Australians who identify as religious and helps them to live according to their beliefs”. Reasons for Explanation: Australia’s current Religious Landscape: Christianity as Facts: the major Since the first census, the majority of Australians have reported an affiliation with a religious tradition Christian religion. The most traditional churches such as the Catholic, Anglican, Uniting Church (Presbyterian, Congregationalists and Methodists) and the Presbyterian and Reformed churches have all experienced a steady downturn. The Anglican Church represents the largest decrease in most common Christian religions. Christianity is still the most predominant religious tradition in Australia. Although the percentage of those affiliated with Christianity has declined over the years due to loyalty and population numbers. An increase in Christianity nfd (not further defined) may indicate a growing trend of people affiliating more broadly with Christianity rather than specific Christian denominations. From 2016 to 2021 other Christian denominations that increased included Orthodox denominations. These denominations grew in Australia in the second half of the 20th Century due to post World War II migration from Eastern Europe. They are common to people with Greek, Lebanese and Serbian ancestries. The largest of these denominations, Greek Orthodox, accounted for 1.5% of Australians in 2021. Statistics and trends to support: There has been a long-term decrease in affiliation to Christianity from 96% in 1911 to 68% in 2001 and 61% in 2011, 52% in 2016 and 43.9% in 2021. This decrease occurred across most ages, with the largest decrease for young adults (18-25 years). In 2021 Christianity decreased by more than 1 million people but it is still Australia’s most common religious tradition. In 2016 Catholicism accounted for 22.6 percent of the Australian population. In 2021, Catholicism decreased to 20%. This number is evidently falling over time, however, Catholicism is still Australia’s largest Christian denomination. The Anglican Church (named the Church of England until 1981) was historically the predominant denomination. In the past 50 years this proportion has been steadily declining. From 2016 to 2021, Anglican affiliation had the largest drop in number of all religious denominations - from 3.1 million to 2.5 million. The Pentecostal Movement has experienced a 25.7% increase since 1996. Affiliation with Pentecostalism has remained static at around 1% of the population, however these numbers are likely to be conservative, as the Pentecostal churches are still growing, although the rate of growth is slowing. Membership has grown particularly among young people up to the age of 35. Not all Christian denominations are declining. From 2016 to 2021, the highest increase was in response to Christianity nfd (not further defined). Christianity nfd includes responses containing enough information to be coded to Christinaity but not a specific denomination. Immigration Facts: As a result of WWII, immigration rates increased, as many people began to flee Europe in hope to seek refuge. The Roman Catholic and Eastern orthodox churches began to increase in Australian society, as WWII influenced the commencement of the assisted passage scheme. From 2016 to 2021 other Christian denominations that increased included Orthodox denominations. These denominations grew in Australia in the second half of the 20th century due to post World War II migration from Eastern Europe. They are common to people with Greek, Lebanese and Serbian ancestries. The largest of these denominations, Greek Orthodox, accounted for 1.5% of Australians in 2021. There was also a relatively small influx of Jews arriving in Australia at the end of WW2. From the 1970’s onwards due to the abolition of the White Australia Policy, the past sixty years has witnessed the arrival of an increased diversity of faiths. In the 1981 Census, data on Buddhism was released for the first time in response to the large arrival of Buddhists as Vietnamese refugees in the 1970s. A steady increase since then has largely been maintained by migration from Southeast Asia, China and Sri Lanka. Australia is increasingly a story of religious diversity, with Hinduism, Sikhism, Islam, and Buddhism all increasingly common religious beliefs. In 2021, the main religions in the ‘Other Religions’ category were Islam, Hinduism, Buddhism and Sikhism. These increases were largely a result of recent migration from Southern and Central Asia. Statistics and trends to support: More than one million people who Immigrated from Italy, Malta, the Netherlands, Germany, Croatia, Hungary and other countries boosted the population of Roman Catholics by almost 6% between 1947 and 1966. Jewish immigration is evident in census figures, 0.3% of the population in 1933, rising to 0.4% in 1947 and 0.5% in 1966. Many Jews immigrated from Poland and other European nations as refugees from the Holocaust. Almost 17% of the current Jewish population arrived in Australia after 1980. Other religions has increased from 3.5% in 1996 to 10% of the population in 2021. This growth has particularly accelerated since 2006. In 2021, 93.8 % of people affiliated with other religions were either born overseas or had at least one parent born overseas. The most common non-Christian religions in 2011 were Islam, accounting for 3.2% of the population, Hinduism 2.7% and Buddhism 2.4%. Hinduism represents the largest proportional growth increasing by 86% from 2006 to 2011. Of migrants who arrived in Australia between 2016 and 2021, there were just over 210,000 who were affiliated with Hinduism. 91.9% of these migrants were born in India and Nepal. The number of people who affiliate with Sikhism has almost tripled since the 2011 Census. In 2021, they accounted for 0.8% of the population. Almost 126,000 people who arrived in Australia between 2016 and 2021 affiliated with Islam. Their main countries of birth were Pakistan, Afghanistan, India and Bangladesh. In 2021, Catholicism decreased to 20% (from 22% in 2016). While this number has been falling over time, the decrease has been slowed by immigration from regions with high numbers of followers of Catholicism, such as south-east Asia and South America. Denominational Facts: Switching ‘Spiritual supermarket syndrome’ is often what denominational switching is referred Catholic to, as the importance placed on loyalty to one church has rapidly diminished as Roman Catholic individualisation has become more present in society. Maronite Denominational switching has become a natural part of the present religious Catholic landscape in Australia. Eastern Catholic Coptic Catholic Denominational switching clearly reflects the idea in society that the right to choose Byzantine what is perceived to be the best choice for the individual overrides any sense of Catholic obligation to the community. Over the past 20 years there has been a substantial swing away from the more Protestant Anglican mainstream, liberal churches towards the more conservative (Evangelical and Uniting Church: Pentecostal) churches. Presbyterian While the conservative churches have gained many new members in recent decades Congregationalis there is also a large turnover factor. Members drift out of this type of church, some t Methodist switch denominations again and others out of church life completely. Adventist Of the conservative churches, the Pentecostal churches lost the largest number of Baptist people to no church when they switched. Family breakdown has been identified as a Lutheran major factor for switching Pentecostal Calvinist Protestants are most likely to switch denominations because they believe that the (Reformed) Bible is subjective, and are therefore able to interpret the nature of passages in their Evangelicalism own way. Because of this, they can switch to a denomination that better suits their Salvation Army beliefs. Episcopal Catholics and Orthodox Christians are less likely to switch because they are more Eastern static in their beliefs. The Bible is considered a complete, objective and unchanging Orthodox document and therefore they have not changed over the last 1500 years. Greek Orthodox An increase in Christianity nfd may indicate a growing trend of people affiliating more Coptic Orthodox Armenian broadly with Christianity rather than specific Christian denominations. Orthodox Statistics and trends to support: Russian The Pentecostal movement grew by a staggering 42% between the 1986-1991 Orthodox census. It then grew by a further 25.7% between the 1996 and 2006 census. Affiliation with Pentecostalism has remained static even in the 2021 Census figures, however these numbers are likely to be conservative, as the Pentecostal churches are still growing, although the rate of growth is slowing. Membership has grown particularly among young people up to the age of 35 as seen in Census figures since 2006. This is largely due to the social element of the Pentecostal Church. The most common denominational switch is from one pentecostal church to another pentecostal church. Surveys conducted by National Church Life (NCL) generally show that people under 40 years of age view lifetime loyalty to a particular church as not crucial, saying loyalty to a church isn’t important. People over 60 years of age viewed lifetime affiliation as crucial. Active Christians are more likely to switch. Rise of New Age Facts: Spiritualities The search for ‘new age’ is a unifying and philosophical perspective to life that is shared by societies. The rise of new age religions is due to world arising issues such as war, famine, poverty and an increase in domestic violence, and individuals seeking fulfillment away from traditional churches. The ‘New Age’ phenomenon is characterised by interest in the body and experience, objects and rituals (traditional and modern). Disillusionment with traditional churches is a contributing factor to the rise of new age religions. One of the primary ideals of this movement is oneness of humankind and connecting the mind, body and spirit with its natural surroundings. The movement is fundamentally composed of harmony and enlightenment creating peace with oneself. New age is practised via meditation, astrology, divination, and holistic health, crystals, channelling and feng-shui. New age beliefs comprise of Monism, Pantheism, Reincarnation, Karma, Aura- energy, Universal religion, Age of Aquarius Statistics and trends to support: The religious seekers are not easily categorised or profiled with statistical data but they do present an interesting challenge to traditional religion. Traditional Christian churches have significantly dropped as shown in the most recent census data. Secularism Facts: Secularism: Being free from religion or spirituality. It is when people don’t find fulfillment or answers to enduring questions of life through religious means and hence separate themselves from religious influences. Declines in religious affiliation, church attendance, prayer and numbers of clergy are all signs of secularism in society. Reasons for secularism: increasing pluralism, individualism, materialism, disillusionment with traditional religions, and scepticism towards the supernatural due to scientific progress, people not finding answers to the enduring life’s questions through religion. This increase in secularism has occurred against a background of gradual globalisation. Significant increase in the number of people responding to ‘no religion’, particularly pronounced in the younger age categories. ‘Spirit of Generation Y’ 2007 research project found that although Gen Y are not anti-religious, however, are a product of a more individualistic society and enjoy a range of choices in their spiritual lives. ‘No Religion’ was introduced on the Census as an option in 1971. In 2016 moved to the top of the census giving people a ‘chance to consider their answer first’. Statistics and trends to support: In 2001, the people affiliated with “No-Religion” were 15%, rising to 18.7% in 2006, 22.3% in 2011 THEN A DRAMATIC INCREASE - 30.1% in 2016 and 38.1% in 2021 (increase of 2.8 million people between 2016 and 2021). In 2021 the increase in no religion was highest for young adults, particularly those aged in their twenties. 48.4% of people aged 25-34 reported to have no religion. (It needs to be noted that the Census is not entirely accurate as many people don’t understand the questions/don’t have the time to fill it in correctly). Church attendance is well below 20% in the twenty-first century. Tasmania is the most secular state and NSW is the least secular state. STUDENTS LEARN ABOUT STUDENTS LEARN TO Religious dialogue in multi-faith Australia Describe the impact of Christian ecumenical - ecumenical movements within movements in Australia Christianity - The National Council of Churches - interfaith dialogue - NSW Ecumenical Council - The relationship between Aboriginal spiritualities and religious traditions in the process of Reconciliation Ecumenism stresses the common values and teachings that prevail across the many churches and denominations making up the Christian world. E.g. union of Presbyterian, Methodist and Congregational denominations in 1977 to form the Uniting Church in Australia. It is not for the purpose of change but rather for the purpose of unity and cooperation/common understanding. National Council of Churches in Australia (NCCA) - http://www.ncca.org.au/: ○ A national organisation that works in partnership with state ecumenical councils around Australia. ○ NCCA began in 1994, and was developed out of other ecumenical organisations. ○ It works in collaboration with state ecumenical councils and is an associate council of the World Council of Churches. ○ NCCA has 19 member churches. ○ NCCA has a variety of departments, e.g.: ‒ National Aboriginal and Torres Strait Islander Ecumenical Commission - working to advance indigenous rights and help churches understand the implications of their history and current policies and actions. ‒ Act for Peace – the international aid agency of NCCA. It is currently running appeals for issues related to Gaza, Nepal Earthquake, Vanuatu Cyclone, Tonga, Iraq Crisi, Syria Crisis, Ebola Crisis (http://www.actforpeace.org.au/). ‒ Social Justice Network which brings churches together on common social justice issues etc. They produce resources each year for Social Justice Sunday. NSW Ecumenical Council - http://www.nswec.org.au/: ○ Comprised of 16 Christian member churches throughout NSW and ACT. ○ Its mission has three foundations: maintaining “the unity of the Spirit in the bonds of peace” [Eph 4: 3], being committed to the Gospel and to proclaiming it together, and living out the implications of the Gospel for service in the world. ○ It is involved in many initiatives e.g - Peace & Justice: consists of a variety of projects and programs supported by the council including Asylum Seekers and Refugee, e.g. House of Welcome; Peacemaking, e.g. supported the International Day of Prayer for Peace. - Aboriginal & Torres Strait Islander Commission: provides a forum for Aboriginal & Torres Strait Islander peoples to speak and take action on issues of faith, mission and evangelism; of Aboriginal & Torres Strait Islander spirituality and theology; and of social justice and land rights. - E.g. initiatives: The Inaugural Meeting of the Interfaith Commission of the NSW Ecumenical Council, 3rd June 2015: http://www.nswec.org.au/news-and-events/the-inaugural-meeting-of-the-interfaith-commission-of- the-nsw-ecumenical-council-met-today-3rd-june-2015; Special Key Note Speaker for the Week of Prayer for Christian Unity, 18th May 2015: http://www.nswec.org.au/news-and-events/special-key-note-speaker-for-week-of-prayer-for-christ ian-unity-monday-18th-may-2015 STUDENTS LEARN ABOUT STUDENTS LEARN TO Religious dialogue in multi-faith Australia Evaluate the importance of interfaith - ecumenical movements within Christianity dialogue in multi-faith Australia - interfaith dialogue - The relationship between Aboriginal spiritualities and religious traditions in the process of Reconciliation Interfaith dialogue refers to cooperative discussion between different religious traditions, promoting a greater understanding and tolerance, breaking down stereotypes and prejudice. It enables different religions to more often and more effectively speak out on common issues and uphold shared values such as the dignity of the human person, the sanctity of human life, care for those in need, justice and peace. It is vital in a diverse multi-faith community such as Australia, with many national, state and local initiatives. E.g. - Australian Council of Christians and Jews (http://ccj.org.au/), e.g. annual holocaust remembrance services, education seminars, courses designed to deepen mutual understanding and respect etc. - Australian National Dialogue of Christians, Muslims and Jews (http://www.ncca.org.au/departments/interfaith) – the NCCA is a founding partner of this dialogue with the Australian Federation of Islamic Councils and the Executive Council of Australian Jewry. E.g Journey of Promise initiative which involved young people experiencing each other’s religion and growing in their understanding. - Affinity Intercultural Foundation (http://affinity.org.au/): established in 2001 by a group of young Muslim Australians. It seeks integration, tolerance and understanding through a process of dialogue and education. E.g. Home Iftar Dinners at Muslim homes during Ramadan (http://affinity.org.au/home-iftar-dinner-2015/) - The Columban Centre for Christian-Muslim Relations (http://www.columban.org.au/our-works/christian-muslim-relations/about-christian-muslim-relations) was established in 1997 and aims to foster relationships with the Muslim community and address misconceptions, lack of understanding etc. They organise conferences, seminars and activities to enable Christians and Muslims to meet and learn about the other’s belief and practices; conduct research; publish occasional papers etc. http://www.columban.org.au/assets/files/2014/the-far-east-school-resources/columban-mission-instit ute-interfaith-dialogue-high-school-resource.pdf STUDENTS LEARN ABOUT STUDENTS LEARN TO Religious dialogue in multi-faith Australia Examine the relationship between Aboriginal - ecumenical movements within Christianity spiritualities and religious traditions in the - interfaith dialogue process of Reconciliation - The relationship between Aboriginal spiritualities and religious traditions in the process of Reconciliation A way of improving relationships between Aboriginal and non Aboriginal Australians. It allows people to move into the future with a new relationship based on mutual understanding and respect. Catholic Church: Pope JPII visited Alice Springs in 1986 and stressed the need for justice for indigenous peoples; Caritas has a number of programs to assist indigenous Australians; the Catholic Bishops Conference established a commission concerned with relations between Aboriginal communities and the Church; Aboriginal spiritual practices have been incorporated into services; Aboriginal Catholic Ministry (http://www.aboriginal.sydneycatholic.org/) etc. Anglican: 1998 General Synod expressed support for Reconciliation; provides funding for NATSIEC; religious training for indigenous people has been provided in the NT; various parishes are acknowledging traditional owners etc. Uniting Church: 1994 the Uniting Church National Assembly made a formal apology to indigenous Australians; Uniting Aboriginal and Islander Christian Congress works with indigenous people to promote healing and reparation. Islam: Australian Federation of Islamic Councils and Muslim leaders have made a number of statements supporting Reconciliation. Judaism: Strongly supported the Week of Prayer for Aboriginal Reconciliation; in 2006 the Executive Council of Australian Jewry affirmed the importance of Reconciliation etc. Contemporary Examples Christianity There are now Aboriginal, Christian church movements Many Christian churches are incorporating Aboriginal spirituality into their ministry to allow them to practice their faith in a way that is culturally respectful. Ecumenical Work: → E.g National ATSI Education Commission (NATSIEC) = peak ecumenical Indigenous body in Australia. Actively participating in & celebrating National Reconciliation Week, Week of Prayer for Reconciliation & NAIDOC week Most Christian groups have developed groups that represent ATSI peoples in the leadership of the denomination, such as the NATSICC (Catholic), NATSIAC (Anglican) Catholic Church: Pope JPII = visited Alice Springs in 1986 and stressed the need for justice for indigenous peoples Caritas Australia = Red Dust Healing → cultural healing program which aims to engage Indigenous men, women and families to recognise and confront hurt and anger in their lives 2020: Embracing ATSI in the life of the Catholic Church (POSITION PAPER) Islam Long history of interaction with ATSI High profile Indigenous figures have endorsed Islam as supportive of Indigenous people Islamic Council of Victoria = Iftar get-together for Aboriginal communities & NAIDOC week. Judaism Jewish Board of Deputies = support national Reconciliation events & petition with the government The Executive Council of Australian Jewry = working to implement a Reconciliation Action plan

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