Importance Of Aboriginal Spirituality

Dicuss how aborinal spirituality is determined by the dreaming

kinship- kinship ties identify a complex system of beloning and responsibilities within a clan. kinship ties govern the day to day life of the aboriginal people by determining issues from whome 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
Assign the responsibility to transmit the knowledge of the dreaming from elders to the younger generation. People are brought into the dreaming by different degrees according to their age and position in the community. This process of learning the dreaming is a life lonf pursuit.
Ceremonial life- corobery, marriage
rituals most ceremonies

Obligations to the land and people- Dreaming is inextricably connected to the land. The land is extremely important to aboriginal spirituality. Aboriginal people have refferred to the land as their mother and this is why they have deepened their understanding and apprectiation of the land. The land is the physical medium through which the dreaming is lived and communicated. The land provides a foundation for beliefs, traditions, rituals and laws because the stories of the dreaminf are embedded in the land. Also the land acts as a dwelling place for the ancestoral spirits and beings to belong. Since the land is reffered to as mother of the people, the identity of an aboriginal person is inextricably linked to the land. At the event of many important public events the aboriginal people

Discuss continuing effect of disspossesion
Seperation from the land- 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.

Seperation from kinship groups-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.

The stolen generation- he children were sent to be brought up in foster homes or government institutions. In some cases these children were well cared for and looked after. In other cases, maltreatment, sexual exploitation and humiliation were common. The removal of an entire generation of children from their families clearly had a destructive effect on the ability of these children to retain their cultural identities. Separation from tribal elders and prohibitions from using their traditional languages and practices was an effective way of severing Aboriginal children's ties with the Dreaming. The removal of these children from their traditional lands means that they could no longer learn or fulfil their ritual responsibilities. To deny indigenous Australians access to their land is effectively to sever their ties with the Dreaming because the Dreaming is inextricably connected to the land

Importance of the movements-
Since the Dreaming is inextricably linked to the land, the land rights movement is an important movement in helping Aboriginal people re-establish spiritual links with the land which were lost as a result of European settlement. Considering the central role which land occupies in Aboriginal spirituality, as land is the medium through which the Dreaming is lived and communicated the importance of the land rights movement for Aboriginal spirituality should not be underestimated.

Mabo
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 1788. 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.

Wik-
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. The high court handed down the historic precedent that leasehold title doesn’t automatically extinguish native title, thus in certain circumstances can co-exist. This decision had wide reaching implications because mining companies and farmers held a lot of the land being 40% of crown land in Australia under leasehold title. The court also decided in areas of dispute, interests of the leasehold titler would override rights of native title holder.

Native Title-
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 1788. 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.

Analyse the importance of the Dreaming for the Land Rights movement-

The Dreaming and its inextricable connection to the land is the driving motivation behind the Aboriginal people's desire for rights over certain parcels of land and bodies of water. In essence, the modern land rights movement is testament to the centrality of the role of land to Aboriginal spirituality. This is because without the land, the Dreaming cannot be communicated because it is from the land that the stories of ancestor spirit beings in the Dreaming flow. The land therefore, acts as a mother for the Aboriginal people because it is through their intimate connection to the land that the foundational concept which lies at the heart of Aboriginal spirituality, that is, the Dreaming can be accessed. It follows, therefore, that since the land is revered as a mother of the people, the identity of every Aboriginal person is inextricably linked to the land.
The first grant of land rights in 1975 by the Whitlam Government, the Mabo and the Wik decisions of the 1990s is essentially a public recognition and acknowledgement by the Australian people of the importance of land to Aboriginal spirituality. Similarly, the fact that the Ten Point Plan has been heavily criticised by various Aboriginal advocacy groups for its reduction of potential rights of native title claimants, is a reflection of the fact that the land rights movement is an important movement in helping Aboriginal people re-establish spiritual links with the land and their cultural identity.

Sacred sites
All aspects of Aboriginal life are rooted in the stories of the Dreaming which emerge from the land. Thus, Aboriginal belief systems, rituals, traditions and laws are all intimately connected with the land. Since the land occupies a position of such paramount importance, Aboriginal people have ritual responsibilities to take care of the land which is a resting place for ancestral spirit beings. One common manifestation of these ritualistic responsibilities is the performance of balance rites on sacred sites as a part of the Aboriginal totemic system. In light of this, what makes the land rights movement even more significant therefore, is if native title can be granted over sacred sites. Advocates of native title have noted that when native title is granted it is often not granted over sought after sacred sites because these sacred sites are located on land which is under freehold or pastoral leases. Nevertheless, it should be noted that native title has assisted some Aboriginal groups to gain economic and social independence.

Outline changing patterns of religious adherence from 1945 to the present using census data-

The key statistics was that 5% are of other religions then Christianity,also due to the increased population of Australia causing more multiculturalism. In 1947 Australia was predominantly Anglo-Celtic, with 88% of the population identifying itself as Christian, 0.5% as belonging to a religion other than Christianity, and 0.3% as non-religious. (The census states that answering the question on religious affiliation is voluntary; this accounts for the relatively large 11.1% in the "Not stated/Inadequately described" category.)
Over subsequent decades immigration has helped to reshape the profile of Australia's religious affiliations. Following World War II came increasing migration from Europe which led to growing numbers of Orthodox Christians, the establishment of new Protestant groups, and growth in the number and diversity of Catholics. Jewish immigration from Europe has kept the proportion of Jews in Australia fairly constant at around 0.4%. More recently, immigration from Asia and the Middle East has expanded Buddhist, Hindu and Muslim numbers considerably, and increased the ethnic diversity of existing Christian denominations.
Denominational switching, the rise of Pentecostalism and the New Age Movement have also contributed to the changes in religious affiliation over this time. The most significant changes in affiliation from 1947 to 2001 are the decline in proportion of Christians (down by 20.0%) and the increase in the category of 'No Religion' (up by 15.2%).

-Account for the present religious landscape in Australia in relation to:

- Christianity as the major religious tradition

- Immigration

- Denominational switching

- Rise of New Age religions

- Secularism

- Christianity as the major religious tradition


In contrast to the general trend of significant decreases in the number of people affiliated to Christian denominations Catholicism has continued to increase both numerically and proportionally (from 20.9% in 1947 to 26.6% in 2001) making it the largest religious group in Australia. Catholicism has been insulated from the effect of the decline in religious affiliation because of its substantial migrant intake and slightly higher birth rate. Also, people who are baptised Catholic tend to identify themselves as Catholic even if they do not practice the religion, whereas those brought up Protestant who no longer practice would more often no longer consider themselves affiliated with that denomination.

-Immigration

The most significant reason for the increase in the diversity of the religious character in Australia is immigration. The large number of immigrants since the Second World War can be attributed to various factors. Firstly, in the aftermath of the war many Europeans (and some non-European refugees) whose families and homes had been devastated sought to start a new life in a safer and more secure environment. Secondly, the Australian government during this time actively sought immigration in the belief the nation's security and economic prosperity was dependant upon a significant increase to its population. To achieve this, the Australian government offered assisted passage to migrants hoping to entice them to come to Australia. Thirdly, the decline of the 'White Australia' policy up to its final demise in 1973 meant that the migration of people from a greater variety of ethnic groups became easier. Fourthly, overseas wars and persecution have led to waves of immigration from affected areas - e.g. Vietnam (1970s); Lebanon (1980s); Afghanistan, Bosnia and Herzegovina (1990s).
Immigration has changed Australia into a multifaith society
Immigration has greatly increased the number of people affiliated with religious traditions other than Christianity. Two-thirds of Australia's Muslim community were born overseas, coming from over 70 different countries. The main sources of Islamic immigration are the Middle East (particularly Lebanon, Iraq and Iran), Europe ( Turkey, Bosnia and Herzegovina) and Asia ( Malaysia and Indonesia).
The growth of Buddhism is the result of immigration from troubled areas of the Indo-Chinese Peninsula - that is from Laos, Cambodia and Vietnam. In recent years, Buddhist figures have further increased as a result of immigration from Malaysia, Thailand, Hong Kong and China. Significant numbers of Jews have also migrated from a variety of European origins. Hindu figures in Australia have also been increased as a result of immigration from India and Fiji.
Impact of immigration on Christian membership in Australia
As a result of immigration there has been a significant change to the previously predominantly Anglo-Celtic membership of the Christian tradition. Many migrants from Eastern Europe have brought their Orthodox denomination of Christianity to Australia and this is particularly evident in Sydney and Melbourne. The increase in the number of Catholics in Australia in the post World War Two period is largely the result of immigration from Mediterranean countries (especially Italy and Malta) as well as some from Eastern Europe ( Poland and the Ukraine). More recently, Roman Catholic figures have increased as a result of immigration from Asia ( Vietnam and the Philippines), Latin America and Africa. In addition to the Roman Catholic population, Eastern Catholics (Maronite, Melkite and Ukrainian rite Catholics) have also immigrated. There is a significant population of Maronite Catholics who have mostly come from Lebanon in the Middle East. These successive waves of immigration have significantly altered the ethnic mix of Catholicism - from being predominantly Irish to becoming the most multicultural of faiths in Australia - while at the same time contributing to its growth in comparison to other Christian denominations such as the Anglicanism.

- Denominational switching


Reasons for denominational switching
Denominational switching refers to the transfer of followers from one Christian denomination to another.
This phenomenon is far more common in Protestant denominations than in Catholic or Orthodox groups. Catholic and Orthodox Christians tend to have a higher level of denominational loyalty based on their appreciation of their own distinctive histories, traditions and liturgies.
Protestants, especially younger ones, will more often 'shop around' for a new denomination based on factors such as liking the minister, style of worship and music, proximity to home, sense of community and activities (such as prayer groups, Bible studies and youth groups) provided by a particular congregation. People no longer remain in a particular denomination simply because their parents and grand-parents belonged to it or because they share the same ethnic background with other church members.
In contemporary society loyalty to a particular community has to be earned. With the contemporary ethos of individualism people focus on their personal needs rather than the needs of their traditional communities. People are looking around for the 'right' congregation in which to get involved - one that meets their needs, expresses their faith in culturally appropriate ways and addresses their concerns in meaningful
ways.
Characteristics of Pentecostalism
The ongoing growth of Pentecostalism is largely based on denominational switching from other non-Pentecostal Protestant churches. Pentecostalism is an evangelical and charismatic strand of the Christian tradition. Evangelical Christians place great emphasis on personal conversion, a fundamentalist/literal approach to the Bible and downplays the importance of liturgy and ritual, focusing rather on dynamic preaching of the scripture. Charismatic Christians place a strong emphasis on the gifts of the Holy Spirit such as 'speaking in tongues', prophecy and faith healing. The 1996 census reported a massive increase of 60% in the Pentecostal figures over the past 10 years. This is partly due to the fact that Pentecostal groups attract many people who have been disaffected by other Christian communities.
Pentecostalism is well known for its emphasis on music (e.g. Hillsong), especially contemporary music with sophisticated production and presentation. This is particularly appealing to the younger generation who often express dissatisfaction with the staid nature of worship in traditional churches. Many people also chose to join Pentecostal denominations because of the strong sense of community and charismatic leaders.
However, research indicates that many people leave Pentecostalism after about two years - indicating that for many it is exciting and involving in the short term but unfulfilling in the long run. This phenomenon is known as the 'revolving door syndrome'.
Historically , Pentecostalism has seen increases in membership during times of uncertainty and anxiety. Many believe that the economic uncertainty and pessimism, which has characterised much of the past two decades, has contributed greatly to the attraction of a religious way of life, which offers clear cut and definite answers to complex and often troubling circumstances.

-Rise of New Age Religion

Definition
It is difficult to define precisely what a new age religion is, because new age religions are extremely diverse in nature. The term "new age" should be understood as a kind of umbrella term to cover a range of spiritual beliefs and practices aiming to foster individual fulfilment in the form of personal happiness, health and meaning in life. New age religions can be followed as an alternative to, or in conjunction with, other more traditional religious practices.
Characteristics of new age religion
Despite the diversity there are some characteristics that are common across many new age religions. New age religions tend to be individualistic and search oriented rather than focused on an established tradition that has an established community, official doctrine and structures of authority.
They often involve a focus upon the development of the self and the exploration of individual spirituality, and the notion that the divine exists within each person. Mystical experiences or higher states of consciousness are often important. New age religions often seek wisdom in ancient and Eastern traditions, such as Buddhism, Hinduism and Sufism, but only accept the teachings that suit them rather than the whole integrated worldview.
Many new age religions are attracted by indigenous spirituality and may chose to pick out elements of the belief systems of indigenous religions including Celtic, Native American, African and Australian Aboriginal. Consequently, new age religions generally favour a creation centred spirituality - the belief that the transcendent is found through the natural world.
Many followers of new age religions would reject monotheism, the belief in a single transcendent God, but might accept a Goddess (often called "Gaia" or the "Earth Mother"), many gods (polytheism), worship of nature (pantheism) and/or the belief that everything is one (monism). These inclinations suggest a rejection of traditional Western Christianity which is blamed for many of the current world problems.
Reasons for the popularity of new age religion
The popularity of new age religions can be attributed to various factors. One significant reason for their popularity is that new age religions are individualistic and liberal in the sense that it is the type of spirituality in which a person can pick and choose which beliefs and practices to follow and hence tailor a 'religion' to suit their individual preferences.
Many people supplement traditional religion with aspects of new age spiritualities. It is not uncommon for a person practising a traditional religion such as Christianity or Islam to also take up a practice associated with new age spiritualities such as feng shui or numerology.
Another significant reason why new age religions are increasingly popular is because despite general dissatisfaction at mainstream religions there is still a longing for a spiritual dimension to life. It can be said that the new age movement developed as a reaction against what some perceived as the failure of Christianity and the failure of secular humanism to provide spiritual and ethical guidance in the contemporary world.
The idea of straying away from one's own cultural and spiritual traditions to find personal fulfilment and discover one's own spirituality can be traced back to the social revolution which took place in the 1960s. A critical part of this reaction against traditional Western Christianity, which many saw as rigid and staid, is a shift away from external means of salvation and a re-emphasis on creation centred spirituality, which uses nature mysticism to promote personal, social and ecological harmony.
A final reason as to why some new age religions are so popular is some of their practices claim to be a supernatural means of curing sickness, predicting the future, or gaining personal wealth.
Various forms of new age religion
New age religions come in many forms. Some new age religions include beliefs about the power of certain physical designs and objects. Other new age movements centre on animals or other parts of creation as being the key to harmony and wellbeing. Examples of new age spiritualities include:
Numerology, which is belief that certain numbers and patterns of numbers hold the key to understanding human existence.
Astrology, which is based on the principal that the reading of the stars in conjunction with the time of birth to predict a person's individual traits and anticipate the future course of their lives. The instrument used to determine these predictions is called a horoscope.
Yoga and tai chi, which are used by people as forms of gentle exercise, meditation and relaxation. It is believed that such use of yoga and tai chi will lead to a healthier more peaceful life. Yoga and tai chi however, in their pure forms are part of the Hindu and Tao religions; many people however practice them without reference to their broader religious context.
Feng shui, which is the belief that the strategic placement of furniture and possessions can lead to greater harmony and well being in life. It originated in Taoism.
Transcendental meditation is a technique of mediation that is believed to enable a person to move beyond or transcend their present existence to make contact with another plane of existence.
Paganism, which is a collection of diverse contemporary spiritualities rooted in ancient indigenous traditions, deriving inspiration from them, drawing upon their myths and symbols and often invoking their many gods. It is characterised by a belief in the interconnection of all life, personal autonomy, and immanent divinities. It is nature-centred and supportive of gender equity. Wicca, or Witchcraft, is a type of paganism that practices magick as a tool for personal and global transformation.

-Secularism

Definition
Secularism is the belief that religion should not interfere with or be integrated into the public affairs of a society. Philosophically secularism refers to the belief that human ethics and the universe should be understood without reference to religion or the supernatural. Politically secularism refers to the belief that religion should not interfere with the political running of the state. Thus, secularism promotes the idea that society would be better off by not being controlled by religion.
Reasons for secularisation
Secularisation is the process of a society becoming more secular, i.e. less religious. Secularisation can be seen in the diminishing relevance of religious values for the integration and legitimation of everyday life in society. The declines in religious affiliation, church attendance, prayer, numbers of clergy and religious orders are all signs of secularisation.
Reasons for secularisation include: increasing pluralism (diversity of beliefs and cultures) in Australia means that no single religious belief system is dominant; increasing individualism means that people do not look to traditional communities for meaning in their lives; increasing materialism means that spirituality is often ignored in favour of possessions, power, looks and fame; increasing disillusionment with traditional religions for hypocrisy, abuse of power and/or irrelevance means that religions have lost moral authority and respect; and increasing scepticism towards the supernatural due to scientific progress that means that there are more atheists and agnostics in society. Secularisation of society indicates that more and more people are comfortable to live their lives without reference to religion or God.
Significant increase in the number of people writing "No religion"
The most telling evidence of this trend of secularisation is the significant increase in the number of people responding "No Religion" in the census. In 1947 there were only 0.3% of the population that stated they followed "No Religion". This increased significantly to 16.1% in 1996, but has dropped slightly to 15.5% in 2001.
The increase in "No Religion" is particularly pronounced in the younger age categories. The increases in the number of people responded "No Religion" should be read along with the decreasing proportions of Australians claiming religious affiliation and the decline in church attendance. What these figures reveal is that it has become increasing acceptable in contemporary Australian society to have no religious affiliation or to not participate in one's nominal religion.

Describe the Ecumenical movements in Australia
-The National Council of Churches
-NSW Ecumenical Council

-NSW Ecumenical Council

The NSW Ecumenical Council, which was formed in 1982, consists of 16 churches throughout NSW and the Australian Capital Territory. The NSW Ecumenical Council is one of seven state/territory ecumenical councils in Australia, and all of which are affiliated to the National Council of Churches. In the 1990s the NSW Ecumenical Council expanded to accommodate the 11 dioceses of the Roman Catholic Church in NSW and the Australian Capital Territory.
The NSW Ecumenical Council seeks to promote ecumenism through four major types of initiatives.
Firstly, it seeks to allow the different churches to reflect upon theology in a united way. Secondly, it seeks to provide local initiatives which promote ecumenism on a grass roots level. Thirdly, it seeks to unite the different denominations by providing a platform for different churches to address social justice issues, for example by setting up the House of Welcome to assist refugees. Finally, it recognises that in order to maintain a constant spirit of ecumenism especially through to the next generation, educational initiatives need to be undertaken to advocate
ecumenism.

The National Council of Churches-
Ecumenism refers to the movement towards religious unity amongst Christian denominations. Unity does not mean uniformity. It is not about combining all denominations into one, but rather an acknowledgement that their unity in Christ outweighs their diversity in practice and beliefs. In contrast to the historical conflict between Christian denominations, ecumenism is leading them to work, worship and dialogue together.
Ecumenism began as a grass roots movement, driven largely by the experiences of individual believers who recognised that what Christians have in common is more significant than the things that divide them. The leadership of various denominations have also come to recognise the 'scandal of Christian disunity' - that while Christians are divided among themselves they fail to be effective witnesses of Christ's message of love to the world.
Ecumenism is the opposite of sectarianism, which refers to division and conflict between groups within the same religion. The ecumenical progress in Australia is even more remarkable in light of the sectarian history of Christianity both here and overseas.
Nature of ecumenical initiatives
There are various levels of ecumenical developments. At the highest level there are joint commissions: formal ecumenical bodies that work to find official agreement on issues that have often divided denominations. For example the Anglican Roman Catholic International Commission (ARCIC) has held discussions on Baptism, Eucharist, Ministry, Authority and Mary. The Lutheran and Roman Catholic churches have signed a Joint Declaration on the Doctrine of Justification (1998), now finding theological agreement on 'faith and works, which was one of the key reasons for the Reformation split between the two.
On a practical level: various Christian denominations cooperate on social justice issues and during times of crisis. Examples of this action based ecumenical approach include the welfare agency Christian World Services, the Palm Sunday Peace March, the Drop the Debt campaign, and the response to the Boxing Day Tsunami of 2004.
At a local parish level: various grass roots initiatives have been undertaken to implement ecumenism within the community, such as having inter-denominational prayer services and dialogues. On an educational level: there are initiatives such as the Sydney College of Divinity, which is an ecumenical federation of theological colleges working together to provide education in theology and ministry.
Uniting Church - www.uca.org.au
Uniting Church
A great success of the ecumenical movement in Australia is the formation of the Uniting Church. The Uniting Church is the 3 rd largest Christian denomination in Australia and is the only notable religious denomination of Australian origin. It was founded in 1977 through a merger of all Methodists, 65% of Presbyterians and 95% of Congregationalists. The Basis of Union, the foundational document for the Uniting Church, states that the reason for this merger is their "seeking to bear witness to that unity which is both Christ's gift and will for the Church." T he Uniting Church is thus notable for the fact that it has ecumenism as one of its primary aims. The name "Uniting" was specifically chosen (rather than "United") to indicate this ongoing commitment to promote ecumenism among the churches of Australia.
National Council of Churches in Australia - www.ncca.org.au/home_page
Ecumenical initiatives undertaken by NCCA
The National Council of Churches in Australia (NCCA) is an ecumenical body that aims to deepen the relationship of member churches "in order to express more visibly the unity willed by Christ" and strengthen the cause of Christian unity in Australia by leading different denominations to work, pray and grow together.
It comprises of 15 member Christian churches that dialogue and collaborate in a range of ways. For example , the NCCA has an aid and development agency called the Christian World Service that works to develop a better future for people suffering from injustice and poverty. Aid and development is delivered through overseas ecumenical partners in Africa, Asia, Middle East and the Pacific.
In Australia, the Christian World Service supports refugees and displaced people through advocacy, education and the work of ecumenical state council networks. The NCCA also provides resources for the annual Week of Prayer for Christian Unity, supports the National Aboriginal & Torres Strait Islander Ecumenical Commission, has a Youth Network, a Social Justice Network, and a Gender Commission to promote inclusivity within member churches.
Historical development of NCCA
The ecumenical movement in Australia was initially an Anglican and Protestant affair with the Australian Council of Churches formed after World War II. Eastern and Oriental Orthodox churches joined during the 1960s and 70s. For Catholics, the 2nd Vatican Council opened up fresh possibilities for relationships with other churches.
The existing structure of the Australian Council of Churches was found to be unsuitable to include the Catholic Church because its sheer size would have overwhelmed the other churches which had smaller memberships. Thus , in 1994 it was decided to disband the Australian Council of Churches and form a new organization called the National Council of Churches in Australia. The NCCA works in collaboration with state ecumenical councils around Australia and is an associate council of the World Council of Churches

Evaluate the importance of interfaith dialogue in multi-faith Australia

Interfaith dialogue is formal discussion aimed towards developing greater mutual understanding between different religious traditions. It rejects the belief that all religions are the same, and is not an attempt to unify different religious traditions, but while respecting the diversity of beliefs it allows different religions to come to a better appreciation of the uniqueness of each other.

Importance of-
Australia is an increasingly pluralistic society in the sense that it is multi-cultural and multi-faith. Interfaith dialogue creates respect and appreciation for religious diversity which is essential for harmony and peace.
Historical and ongoing religious conflicts and persecution have often led to prejudice between religions that if not addressed can lead to division within the Australian community. Examples of such inter-religious conflict, that have affected ethnic communities within Australia, include Muslims versus Jews (e.g. Palestine-Israel), Jews versus Christians (Pogroms in Russia), Christians versus Muslims (the Crusades & the Gulf Wars), Muslims versus Hindus (Pakistan-India), Hindus versus Buddhists (Sri Lanka), Buddhist versus Christian (Vietnam).
Following the terrorist attacks of September 11, the wars in Afghanistan and Iraq, and the ongoing 'War on Terror', the Muslim community in Australia has been subjected to suspicion and persecution. Interfaith dialogue has been an important method of working to break down the stereotypes and prejudice towards Muslims.
Interfaith dialogue is also important to build relationships between different religions so they can more often and more effectively speak out on common issues and uphold shared values such as the dignity of the person, the sanctity of human life, care for those in need, justice and peace. In an increasingly secularised society interfaith dialogue can help different religions to stand together in proclaiming the importance of faith, spirituality and the transcendent aspects of life. Interfaith dialogue is also important in helping religions support one another, for when the rights of one religious group are challenged all others are ultimately in danger as well.

Specific examples
The NSW Council of Christians and Jews was started in 1989. Activities include an annual Passover demonstration directed to non-Jewish audiences; panel discussions and seminars on current topics of relevance and evenings of multi-denominational poetry and music; Holocaust education; and an annual Christian commemorative service for the Holocaust held in the crypt of St Mary's Roman Catholic Cathedral.
The Columban Centre for Christian-Muslim Relations was established in Sydney in 1997. It has two main objectives: to foster relationships with the Muslim community; and to address the misconceptions, lack of understanding and stereotyping, which exist in the Christian community. The Centre organises dialogues between Christians and Muslims in order for them to meet and learn about each others beliefs and practices, functions as a resource for information, provides Muslim and Christian speakers for different groups, organizes seminars, and publishes a newsletter.

Examine the relationship between Aboriginal spiritualities and religious traditions in the process of Reconciliation
A wide variety of 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. In fact many Christian denominations have designated committees to ensure that they maintain a close working relationship with Aboriginal people.
Historically Christian groups 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. Similarly in 1998, in spite of opposition from various political groups, farmers and miners, 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.
ANTaR
During this time ANTaR, which stands for Australians for Native Title and Reconciliation, was formed. This church supported community based organisation is one of the most prominent community groups advocating indigenous rights and organised the Sea of Hands display promoting reconciliation and justice. Phil Glendenning, the director of the Christian Brother's Edmund Rice Centre for Justice and Community Education, is also the national president of ANTaR.
Formal apology to Stolen Generation
Whilst the campaign for native title and land rights is a central platform for church groups advocating Aboriginal rights, church groups are also involved in a range of issues to assist the ongoing process of reconciliation. For example, in 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. They also strongly urged the Government to make a public apology for their role in implementing the protection and assimilation policies, and to implement the recommendations made by HREOC.
Interfaith support for reconciliation
Reconciliation is an issue for which there is interfaith support from different religious traditions. 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.