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Lay your burdens down child

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At the beach this week I found myself writing a bit of a song of lament and solace but can see it having several applications perhaps as prayer of confession of self, powers and politics.

Lay your burdens down, burdens down, burdens down child x2

Chorus
I will come to you, come to you, come to you child x2
I will lift you up, lift you up, lift you up child x2

Let your tears fall down, tears fall down, tears fall down child x2

Variations
Lay your:  troubles/darkness/heartbreak/sorrow… down
Lay: what scares you/what’s hurting/what’s broken… down
Lay your: body/spirit/hunger/weapons… down
Lay your: anger/sadness/hatred… down
Lay your: power/whiteness/stigma/baggage…down

 

IMG_5316Site 1: Treaty

In February 2016, 500 Victorian Aboriginal leaders voted to reject constitutional recognition. Instead the group requested that the State Government “resource a treaty process including a framework…  (and) complete collaboration with all Sovereign Peoples and Nations”. In July, a Working Group began talks to work out Australia’s first Treaty with Aboriginal people. It hopes to cover recognition of past injustices; authority held by the 39 First Nation clans in the region; respect for the land, customs and traditions of the First Peoples; land rights and land acquisition funding and fresh water and sea rights.

Progress is being made, yet nationally Arrernte woman Celeste Liddle maintains “We don’t have land rights; we have not received proper reparations for the Stolen Generations nor stolen wages; our sovereignty is yet to be respected and the damage of the false doctrine of terra nullius is yet to be undone”.

Sour wine to dull the pain.

They thirst for justice.

Indigenous Hospitality House IHH Healing Rites walk 2017 teaRite 1: tasting cold tea

We drink this bitter tea today
To taste the bitterness of unkept promises
We drink this bitter tea today
To remember the thirst of Christ on the cross
We drink this bitter tea today and ask
How can we truly recognise our hosts on this stolen land?

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Site 2: the food places

We come to the food places all over the land.  For a long time, Settler peoples have note understood the sophisticated practices of food cultivation of the First Peoples of the land.

Unlike a passive hunter gatherer lifestyle, Aboriginal people across the country sowed, grew, irrigated, preserved and built storehouses. For at least 6600 years at Budj Bim, the Gunditjmara people deliberately manipulated local water flows to engineer a landscape that increased the availability of eels.  Kulin nation people sustainably managed and harvested fields of murnong root.  Others fermented banksia nectar, milled grain and baked bread.

Now there is pre-packaged food imported from far away, polluted with chemicals.  Knowledge of traditional food cultivation has been restricted or devalued or lost. In hospitals people are treated for diabetes, kidney disease, obesity and heart failure, the results of a Western convenience diet. And the advertising say, “Take and eat, this is given for you.”

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Rite 2: plastic bread, sugar water

We eat this bread
To remember the loss of Indigenous agriculture
We drink this soft drink
To taste the loss of living water
We eat this cheap bread
To consider the true cost of our food
We drink this sugar drink
To taste the lure of thinking we know better
We eat and drink a warning, and we ask:
Do we seek a table of nourishment, the bread and water of life?

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Site 3: The Warrigal Creek Massacre

Angus McMillan – the “Founding father or “the Butcher” of Gippsland. He fle Scotland during the Highland Clearances but went on to enact brutal clearances of his own upon his new country. At the time of the European invasion of Gippsland, about 3000 Aboriginal people lived in the area. By 1860, it was less than 250.

The worst massacre was at the Warrigal Creek in 1843, where 80 to 200 members of the Bratowooloong clan were killed by McMillan and the Highland Brigade in revenge for the murder of a single white settler. The Brigade found the clan members camped around the waterhole at Warrigal Creek. They surrounded them and fired into them.  Some escaped into the scrub. Others jumped into the waterole and were shot “until the water was red with blood”. One boy, about 12 years old, was hit in the eye, captured and made to lead the brigade from one camp to another. The piles of bones were hidden in a place known as the valley of the dead.

There is a campaign underway to rename the McMillan electorate in Victoria. Liberal MP Russell Broadbent said, “It would send a message that wwe actually care about these issues and, if we are not responsible to our past… we can’t get on with our future.”

When Kurna man Russell Mullett visits an Aboriginal massacre site, he listens for the birds. “If I get out of the car and the birds are singing, I know it’s alright,” he said.

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Rite 3: black armband

We wear this black armband
Because of grief and shame and horror
We wear this black armband
Because we grieve the killings of the First Peoples
We are ashamed of the violence that still exists today
And the complicity of those who bury the truth
We grieve our failure to give back the land
We cry out with those who defended their country
We wear this black armband and ask:
How will we deal with out unfinished business?

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Site 4: young people in detention

97% of children in juvenile detention centres in the Northern Territory are Indigenous.  Of these, about 60% are in out of home care.

Children are removed when there parents are judged unfit to care for them.  However, in 2016, a program on the abuse of Aboriginal children at the Don Dale juvenile detention facility showed what can happen when the State takes on the role of parent.  Previous investigations had already uncovered incidents of children being tear-gassed while playing cards, having fabric hoods placed over their heads and being deprived of drinking water for 72 hours while in solitary confinement.

The most disadvantaged and troubled young people who offend are pout into the custody of a system with the most confrontational and violent culture.  The default response seems to be to exclude the, from society and from visibility – a response that runs right through Australia’s history.

Rite 4: hand prints – stop!

We say stop! Wait. Listen.
Listen to the voices of violence and despair behind bars
We wait in silence.

[a period of silence]

We leave our handprints here
When we have heard , give us courage to speak up.

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Site 5: Change the date

26th January 1788 marks the anniversary of the arrival of the First Fleet to our shores. ANTaR warns that “…celebrating Australia Day on that date is akin to asking Aboriginal and Torres Strait Islander People to celebrate their own invasion and dispossession”.

This year Fremantle Council celebrated its “One Day” on January 28th. Nyunggai Warren Mudine has suggested January 1st is a “proper day to celebrate Australia’s independence, identity and nationhood” stating that “it’s a day everyone can unite behind”. Tens of thousands of people attended the Invasion Day rally in Melbourne this year. The Australian people are increasingly recognising the implications of the current date and acknowledging it as inappropriate.

However, Arrernte woman Celeste Liddle asserts that “Merely changing the date will only end up erasing and nullifying the very reasons Indigenous people take to the streets to protest Invasion Day”.

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Rite 5: laying down leaves

We lay down these leaves today
To acknowledge our own need to remember
We lay down these leaves
To show respect for all who are no longer here
We lay down these leaves
To honour those who challenge a false celebration
We lay down these leaves
For those daring to start telling a true story

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Site 6: Wangan and Jagalingou native title

The Wangan and Jagalingou people are the Traditional Owners of the land in Queensland’s Galilee Basin.  They are fighting mining company Adani and the Queensland government to prevent the massive Carmichael coal mine from being built on their land.

They explain: ‘In our country, spiritual ancestors come from up under the ground and travel in and through the land at sacred sites associated with the Rainbow Serpent known as the Mundunjudra.  The Rainbow Serpent has power to control the sites where our people are born into their bigan (Totem). This has been so since the beginning of the creation period.

The sacred beliefs of our culture, our religion, is based on where the song lines run through our country.  These song lines connect us to Mother Earth. Trees, plants, shrubs, medicines, waterholes, animals, habitats, aquifers – all these have a special religious place in our land and culture.  Our spirits and the spirits of our ancestors travel above, through, and under the ground of our country.

If the Carmichael mine were to proceed it would tear the heart out of the land.  These effects are irreversible. Our land will be “disappeared”.

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Rite 6: blindfolds

We wear these blindfolds today
To recognise our blindness to the sacred spirit of the land
We wear these blindfolds today
To recognise our blindness to the workings of power and greed
We wear these blindfolds today
To recognise our blindness to those seeking to protect the land and its people

[blindfolds are tied on for a period of silence]

We take off these blindfolds today
To show that we are willing to be shown the way
We tie these black and white strips together
To recognise our need to be connected with the land and each other

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Site 7: ‘Cultural’ violence?

In August 2016, a cartoon was published in the Australian newspaper, depicting a drunk Aboriginal father who didn’t know his child’s name. The cartoonist said he was trying to focus public attention on the plight of the child.  Dameyon Bonson, the founder of Black Rainbow, an advocacy group for LGBTQI Indigenous youth, said that when he saw the cartoon, he felt ‘gut punched’.  ‘This was in the national broadsheet, and published on national Aboriginal and Torres Strait Islander Children’s Day.’

In response, the Aboriginal community mounted an online campaign showing positive images and stories of Indigenous Dads.

Luke Pearson wrote, ‘Every denial of Indigenous peoples’ rights, fro invasion to massacres to Stolen Generations to the NT Intervention, has been accompanied by imagery and rhetoric that has made us out to be a threat.  A threat to white people, a threat to ourselves and each other, a threat to our own children; for this to dominate public imagination the public also needs to buy the underpinning idea that we are fundamentally flawed, that our very humanity us both in question and at stake, and that we need to be protected from ourselves,’

We are all responsible for a culture shift.

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Rite 7: creating a home fire

We build up this fire
Warm like a family of care
We build up this fire
Like we work to build up strong families
We build up this fire
To remember Jesus who gathered unlikely people into families
We build up this fire
To remember Jesus who called us to care for each other as the children of God
And we ask:
How can we create places where all can find warmth, welcome and home?

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Closure

Creator Spirit
Help us to uncover our hidden stories
Suffering God
Help our tears to flow for the pain
Reconciling Spirit
Heal our shame and our wounds, and call us into action

We are searching in the darkness
for the first signs of new life.

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We come together today to walk the way of the Southern Cross, and visit seven sites from our shared history.  There is suffering in these events, and there are questions for us to grapple with.  We will hear the words of Christ on the cross, what might his words spoken in pain tell us?  We seek to participate in a process of learning, repentance and healing in our land.

We acknowledge that we gather today on the land of the Marabalak people of the Wurundjeri tribe of the Kulin Nations – people who have known the Creator Spirit, shared stories, and walked in this place since time immemorial – our elders past, present and future.

With the Creator Spirit
We walk the way of the Southern Cross
Under the Southern Cross
We hear again the words of Christ on the cross
With God deep among us
We seek healing and justice in our land

 

Site 1: A thirst for justice

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We are standing outside a house.  As every person has a story, so does every house.

This house was a house of comfort.
It belonged to a woman called Sally Russell Cooper. In the 1930s’s she opened its front door as a low-income boarding house and welcomed Aboriginal people to come and live with her. There were three bedrooms inside and a spare room out the back. Sally kept her front door open to her people until the 1970’s. For many Indigenous Australians, this house was, as Elders Larry Walsh and Reg Bow once said, “a refuge from loneliness and homelessness for more than 40 years.”

This house was a house of protest.
The 1930’s onwards were a time of momentum for Aboriginal people. During the Depression and the Second World War many Aboriginal people came to Melbourne seeking work. The growing political movement for Aboriginal rights also attracted people to Melbourne’s west. Sally’s father, William Cooper, was a significant local figure in the Aboriginal political movement fighting for basic civil rights. For many of the Aboriginal people who stayed in this house, there was hope of work at Kinnears Rope Factory and other factories nearby.  But the stronger hope was the hope of justice.

This house was a house of light.
Sally held lots of beautiful parties in this house. This was an important opportunity for Aboriginal people to socialise and support one another as society made it very difficult for Aboriginal people to gather together in groups.  This house was well loved as a safe gathering place.

Consider this house. The door. The windows.  The memory. Remember its story.

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Action
Choose a bushflower tube-stock from the basket, as an Indigenous version of the Hyssop plant, and take it home to a place of earth of your choice. Remember the story of the Aboriginal people in this country as you watch it grow.

 

Site 2: With and with each other

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328 family violence incidents were reported in Maribyrnong in 2013 rising to 974 in 2016 – that increase in incidents, nearly tripling, is largely due to more people speaking out.  We know that a woman is killed in Australia by her male partner or ex-partner nearly every week.  The most common myths are that violence against women is caused by alcohol and drugs, a man’s violent upbringing, living in poverty, anger management problems or mental health problems but for violence against women to become a thing of the past we need to change the causes: gender inequality and rigid gender stereotypes.

This sculpture is called With and With Each Other by artist Tom Bills and it feels like a fitting place to stand to think about equality.

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Action
Let’s take hands and Pass the Peace – exchanging these words:

Say: Peace be with you…
Answer: And also with you.

How can we be doing this amongst our family, friends and neighbours? We need to know what safe touch looks and feels like through education and role modelling.

In making a circle with our arms we are symbolically acknowledging the widening ripples of the impacts of family violence on individuals self esteem, self-worth, physical, mental and spiritual wellbeing… The impacts on individuals, families, neighbours and communities… As we release our hands the circle opens, representing our commitment to breaking the cycles of violence.

Let’s walk with someone new, someone you don’t know or someone you don’t see as often as we move to the next station.

 

Site 3: Finding a place to call home

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We are standing outside Foley House. This is a facility run by the Salvation Army that provides accommodation and support for 46 residents – all of whom have been homeless, and all of whom are living with a disability.

Finding a place to call home is one of our most basic needs. For our Aboriginal friends the trauma of being removed from their homes is still very real and present. For asylum seekers dislocation comes at great cost and much grief.

But homelessness does not discriminate – our social dysfunction makes it a real possibility for anyone. The loss or casualisation of a job, the breakdown of a family, the rent increase from a landlord, the need to flee violence in the home, the disintegration of health, the history of abuse or neglect that is relived on a daily basis, the self-medication through drugs or alcohol: these are all social realities that can thrust any of us into homelessness.

There were 762 people who were homeless in the electorate of Footscray on Census night in 2011. Things are getting worse: this figure is 29 per cent more than in 2006. Across Victoria, there are 22,000 people experiencing homelessness on any given night.

Even this is just the tip of the iceberg. A skewed housing market benefits some greatly but places unbearable pressure on those at the bottom end. The injustice is often felt most strongly for those enduring the uncertainty of the private rental market. We live in a community where houses are seen as investments, rather than homes in which to live and thrive.

Action
Walk with a stone in your shoe as we move to our next location; as a reminder of the constant pain and anxiety faced by those who are struggling to find a place to call home. Are you facing this anxiety yourself? Give your stone to a friend to hold.

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Site 4: Room for all

Sometimes coming to Centrelink can feel like our own crucifixion; Our dependence on a system for which we detest; An experience of isolation and abandonment, judgements from ourselves and others about how we do and don’t fit in; About whether we are enough. A painful waiting that only allows you to survive – and gives no kind word, no compassion, and no understanding of who you really are.

Inequality and poverty in Australia are growing. There are now about 2.9 million people living in poverty, including 731,300 kids.  Centrelink will never be enough (not that that is new to anyone). It is like a well from which we draw water, and in Australia, it seems to be an increasing drought not only of money, but of healthy soil, and healthy people; people whose lives are rich in compassion, joy, generosity and the types of kindness that sows grace amongst the powers.

Today we remember that Christ became that spring when he called us into his family as he called John into his both spiritually and literally. He seeded in us the knowledge that we are duty bound to honour our mothers and fathers, our sons and daughters in faith. To know that our own growth and ability to live is intrinsically caught up in family; a family that transcends bloodlines, a family that invites us to make bigger our sense of home, that calls us to dig our own wells.

Action
Place a dollar (provided) on the note at the foot of Centrelink:

For our debts and for their debts, we cannot pay.
Christ is enough.
Power remember Mercy;
Remember where we grow.
Remember those who hold us.
Remember those who raise us.
Remember those who crush us.
Woman here lives your son. Son here lives your mother.
Remember your way home. Remember Me.

 

Site 5: Seeking refuge and finding welcome

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Footscray is a community that generation after generation of migrant has made home. These days it is a multicultural hub with service providers such as the ASRC and community groups such as the Welcome West Wagon working alongside smaller community groups and individuals as well as movements such as Love Makes a Way to create welcome for people seeking asylum & refugees. People come to Australia with the hope of a better life but they are often left in limbo for many years.

A friend of ours, Maria, is an East Timorese woman who through a combination of civil war in her homeland, loss of family members and marriage breakdown has found herself stateless and alone with her young son in a foreign country. Under the terms of her temporary protection visa, she has limited work rights and little way to support herself and her son. She is reliant on friends and community agencies such as the Red Cross and the Asylum Seeker Resource Centre for accommodation, legal advocacy and food. At the present time she’s been in limbo for over five years, with little idea of when a decision may be handed down by the minister for immigration. She may be granted permanent residency and begin the process of building a life here, or she may be forced to leave. She prays every day for a permanent home in Australia. She lives generously in our community household, lovingly raising her son and extending friendship and help to others.

We acknowledge the perseverance of those seeking asylum and the commitment of all those who go out of their way to create a sense of welcome to refugees and those seeking asylum.

Action
With this chalk we leave our mark and remember that in this multicultural neighbourhood, we are mixed together: rich and poor; Vietnamese, Ethiopian, Italian, Scottish, indigenous; students, workers and non-workers; believers, agnostics and atheists; children and adults of all ages. We acknowledge the tensions and divisions that often exist between us.

We celebrate the diversity we see around us, and how it reflects the beauty of God. We leave our symbol of welcome to be reminded that we are created for connection; for family, for friendship, for shared work, for love. We leave our mark to remember that we need each other and that we are stronger.

 

Site 6: There is a place for you

IMG_5096On a Friday night in November of 2016, three LGBT+ people were assaulted in Footscray after being chased by three men. Security did not step in to stop the attack, and the three LGBT+ had to wait for 25 minutes before deciding to walk to the police station because no patrol car showed up. When the victims reported that the assault was a hate-crime against transgender and queer people, those details were not included by police officers. Like so many others in history, the hatred against these people for their diversity was ignored. The identity of lesbian, gay, bisexual, transgender and intersex people has been ignored and persecuted in Australia.

When I was attending church, I was also asked not to raise my own questions, my doubts, my insecurities and my suffering as a gay person of faith. I was told, in person, that I was broken, and that my capacity for love was corrupted. After an act of honesty, the leadership of the church wanted me to silently accept that I would only be embraced in that faith community if I lived by standards which violated my own conscience and divine design.

We reflect on Jesus’ words to remember that ignorance, fear, and pride often stand in the way of our choice to extend Godly hospitality to our LGBT+ neighbour. In our own lack of love we fail to love our neighbour as we would ourselves. We reflect on the ways that we have excluded and silenced our LGBT+ neighbours, like the authorities attempted to silence the gospel. We reflect on the way that LGBT+ have been forsaken, like Jesus himself was on the cross.

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Action
We now stand in silent prayer for 30 seconds to honour the suffering of LGBT+ people who were forsaken.

Together we pray aloud, ‘Help us, Lord of all, to no longer forsake our LGBT+ neighbour’.

Place the rainbow crucifix with a prayer on the wall of the police station as a sign of the visibility of LGBT+ suffering.

 

Site 7: Earth out of Balance

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We all rely on the earth and its natural systems for life itself.

Its resources sustain us and grow us, yet our actions and failure to be good custodians continues to push things out of balance.  Taking more than we need, prioritising short term gain over long term sustainable thinking – we are seeing mountains and rivers be given legal identity so that they can be given a voice to speak in their own best interests.

Human activity is altering the climate, changing rainfall patterns, reducing water availability, and increasing the frequency of severe weather events such as bushfires and storms such as cyclone Debbie and Cook, we acknowledge those yet rebuilding and recovering in the wake of these storms.

To emphasise this imbalance, sea levels are predicted to rise by at least 600mm by 2070… that’s within most of our lifetimes.  At projected levels, this change in sea level will widen the Maribyrnong River, flood lower lying areas, and begin to change the face of our locality. A sea level rise of just 1m would threaten the surrounding homes and businesses and displace thousands. It would flood all of the city’s major cargo shipping docks and surrounding cargo storage areas, many of which are in our neighbourhood.

The call to be “custodians of creation” is a critical one, which drags us from the crushing weight of a global disaster to a place of restoration, respect and gratitude.

Action
Look around for something that doesn’t belong in this place; perhaps some rubbish or some weeds. Carry it with you as we start to travel to the next site, until you find a spot better suited for your rubbish to be placed.

Reflect on the ways your actions may keep creation out of balance.

Consider your role as a custodian.

Plan some simple steps to begin the healing process.

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Photo credit: Maya Stark

Closure

Creator Spirit
Help us to uncover our hidden stories
Suffering God
Help our tears to flow for the pain
Reconciling Spirit
Heal our shame and our wounds, and call us into action.
Remember that justice is coming; God’s reign is coming

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Acknowledgements and Story

Aunty Doreen Wandin renamed Spencer St station to Southern Cross because they were able to see stars at the homestead in Coranderrk. Aunty Joy Wandin named Wurundjeri Way… We identify this constellation with “home”, and commit to the journey of finding and following the way home under these stars.

Uncle Wanta Jampijimpa has preached on the correlation of the stars of the Southern Cross to the wounds on Jesus’ body… We acknowledge the terrible and complex legacy of the church as colonisers in this place and give deep thanks for elders wisdom and grace in leading us to deeper truth and understanding the Creator Spirit who has always been here in this place.

Bill Wylie Kellerman, co-author of “Resistance and Public Liturgy”, role models and teaches us that liturgy implicates. Undertaking activism on high holidays gives layers of meaning to the action. He said: “We believe God has already intervened, breaking in to break out on behalf of human kind.  We recognise the authority of God [as bigger/beyond figureheads of power], we believe this is the meaning of the resurrection and we have come to say so”…  What does it mean for us – in this time, this place, this context – to be mindful of and respond well to matters of justice from a framework of hope as people of all faiths and none?

The Indigenous Hospitality House (IHH) community who shared their resource with us based on the work of Dr Norman Habel, the author of “Reconciliation: Searching for Australia’s Soul” which outlines the model for combining storytelling to action as a means for right relationship between people and with the land… We seek to participate in a process of learning, repentance and healing in our land.

 

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Panel: Nayuka Gorrie, Areej Nur, Meelee Soorkia, Namila Benson

 

I wrote a book. It brought together other women like me.
I was not ‘other’ anymore.

Meelee Sorkia

Those pink pussy beanies at the Women’s March,
as a black, trans, feminist – what is my “in”?
White women can assume they’re your ally
but I might identify with other labels more.

Nayuka Gorrie

There is such silencing and erasure of women of colour.
Constantly thinking about ‘how do I put myself forward’ in a space?

Namila Benson

There a tenets of of feminism that are important.  Living that and being active in it is really important. We need paid opportunities, spaces that are ‘ours’ to help others out – support, build up, encourage other women of colour. Building and supporting other women in my community is my priority. I’m not interested in helping white women.

Areej Nur

Do the work.  What role do you have?
What opportunities do you have that other women don’t?
Please be self aware.

Meelee Sorkia

Just listening instead of defensive, derailing, silencing. Take up the generous labour of being in the space. Take advantage of the chance to learn something. Know your place. That’s it: Listening and give space. It’s fatiguing [to keep explaining].

Namila Benson

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Panel: Chi Vu, Amos Gebhardt, Candy Bowers, Lisa French

Writers are men, Directors are men. I realised ‘That’s where the influence is’. No one asked me to audition for those roles… I had to write my own where black characters are at the centre – not “other” or sidelined… sick of the male storyline, had it for 100 years, can we hear 100 years of women’s stories now?

Candy Bowers

Have to resist the ‘gaze’.  Hollywood is the value-driver of who we are to love, to empathise with, who to victimise, who to villainise… there’s a distance from male/female to this non-conforming space. You can have a binary conversation about art-making. Alternative gaze: all women, women of colour, all oppressed by these stories… perspective as an artist is gender fluid.

Amos Gebhardt

I’m Vietnamese. I was born here but Vietnamese is my first language.  I was thinking and dreaming in Vietnamese until I was 12.  I’m bilingual, not two monolingual languages in one person.

Chi Vu

We know the tropes of the male gaze. Their product and process… set, thinking, psychology… very fast. That’s male. It would be great to see something more embodied, with more emotionality, given space.

Amos Gebhardt

Female gaze can be a starting point – not codifed though – but to open space for exploring other view points. Where there is a minor character we are invited to dislike, someone else liking them draws you closer to them… the audience member flips perspective.  The “alternative gaze” is not a fixed gaze but fluid.

Chi Vu

Of those coming through NADA 90% are white.
How do we create beyond our colonisation?
We’re yet to see the fullness of what’s possible.

Candy Bowers

I know this movie was directed by a woman because my emotions are being prioritised over what’s getting done.

Lisa French

When we create new worlds we can create safety. [eg. sci-fi/fantasy]
Allows space to take greater aesthetic risk – culture, gender, etc…

Chi Vu

This  is what success looks like: I’m the only black woman in the room.  Wardrobe can’t do my hair and makeup. We need cultural safety and support.  I need people expert in ‘me’ around me.
When it’s there… feel more free.

Candy Bowers

Language exists in a moment.  Not forever.
Female and Asian… don’t always want that label.

Chi Vu

Feel held if filmmaker is listening.
Spiritual dimension and depth of characters on screen.

Amos Gebhardt

Fear and freedom.  We’re all trying to get a gold star.
It’s a risk to try something new. In the end the final panel is 4 white men.  Don’t want to have to try and impress them anymore.
Activism is built into the struggle.

Candy Bowers

There are different well-worn roads, the Hollywood Highway.
Going a different way there can be a small or no path.
It takes longer. There is no one around you.
If you’re lucky, you might meet someone else stumbling around,
then it might go faster. It takes courage to go off the path.

Chi Vu

The female gaze is the collection of all other gazes.

Lisa French

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Panel: Kath Duncan, Hannah Murphy-Walsh, Pauline Ventuna
and Jax Jacki Brown

 

The assumption that people with “disability” need help doesn’t allow for mutuality. Just like everyone else there are all kinds of relationships and power exchanges – ours just might be more obvious.

Jax Jacki Brown

I became a wheelchair user at 14.
Learned at the Rehabilitation Hospital about independence,
being able to direct your own care) is tied to adulthood.
Losing physical ability means becoming infantilised.
Affects our ability to be able give to society
and whether society values that.

Pauline Vetuna

It’s bullshit. Not an idea we need to address.
Need other human beings, need agency… everyone does.

Hannah Murphy-Walsh

I’m comfortable with the word ‘disability’ and identifying with it but it took time.  Acquired injury stigma was an internalised stigma.
Disabled people are marginalised externally
being disabled is not the problem but all the shit that comes with it.

Pauline Vetuna

Societal space see us as tragic or inspirational – we don’t get to be full human beings.

Jax Jacki Brown

When dependence is seen as bad then
independence is seen as good – we need interdependence.

Kath Duncan

With my cultural background I just ‘get it’.  Independence is also a myth, not just dependence. Independence is valorised e.g. paid work, not seen as contributing.

Pauline Ventuna

People assume we can’t/don’t contribute in meaningful ways.  We’re seen as less than other people.  People assume my partner must do all these things for me but we work it out… negotiate like any other relationship.

Jax Jacki Brown

Agency gives us the right t withdraw as well as the right to contribute.  I’m very dependent, rely on my friends for everything.  I have something to give, so do they.  We don’t get lost in the bottom line.  Slow down. Recognise. Make a human connection.

Hannah Murphy-Walsh

A user-based system is best for the strongest advocates, everyone else falls through the cracks… as much faith in the NDIS as any other government scheme.

Hannah Murphy-Walsh

If the choices are infiltrate or dismantle I’m a ‘dismantler’. I don’t see this as an individual problem but a human rights issue.

Jax Jacki Brown

We need to shift the way people see disability.
I still have to point out blind spots to my own community.
We need to manage ableism the same way we manage racism.

Pauline Ventuna

The standard needs to be universal access –
a change for one is a change for the group –
makes it better for everybody.

Jax Jacki Brown

The conflict across abilities is unnecessary –
adaptations can be ignored or used.
We all move through and take up space differently.

Kath Duncan

The idea of ‘needing to be fixed’ (influences of society and culture) – body or mind is a bad starting point.  Meeting their perspective of normal and being as close to normal as you can.

Jax Jacki Brown

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JUDE KELLY

My grandmother did two things for me: let me use teatowels as costumes (we had no dress-up box) and encouraged my singing… she taught me that I was entitled to dreams and hopes and that those hopes and dreams were valid.

What have we done to make the
umbilical cord of history so thin?
[of voice/story]

We have a WOW because we want to celebrate what women are doing.
It starts with a “Think In” – what does WOW look like where you are?
They are a network of caring.  Two things you can say about women:
they are tired and they’re frightened.

When Somaliland’s First Lady wanted to
build a maternity hospital
the builders said they didn’t have time.
She answered: “Teach me to make a brick”.

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HANA ASSAFIRI

Social justice is not discretionary.

The future is ours to make.

Intersectionality is embodied in the margins.
Social context, empowerment, employment and education
are where social change meets intersectionality in a practical way.

Where we feel an intuitive connection
we have an intuitive intelligence. We need
to back ourselves on what we feel and what we know.

Communities are strengthened through diversity.

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MARIA KATSONIS

“We tell ourselves stories in order to live” – Joan Didion

I have to be authentic to who I am.

The nature of my ambition has changed.
I believe in the power of one to affect social change.

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TANIA CANAS

We are theory and theory is ours.
Arts, politics… theory is everyday life.

Education in Australia separated self and theory.  
Theory became externalised from the body.
It went from everywhere to nowhere.
Not ‘by us’ but ‘to us’. Not changing, but static.
Institution imposed a hierarchy of knowledge.
The indigenous people of Central America knew  astrology, geography, how to make chocolate.  They wrote in hieroglyphics and were writers, philosophers, theorists… there has been a genocide of knowledge = epistemicide.
They have colonised not just our bodies but our minds.

In my culture, cooking is at the centre of community.
With white feminism – I didn’t want to learn my mother’s cooking.
Now I am looking to bruja feminism, because the white feminism didn’t
acknowledge my ancestors, my mother or the role of hospitality as resistance – my mother cooked for the group that met at the house.

Not buried, didn’t die, not lost –
these ways of knowing are resistance.

It’s not known or recognised how strong women of colour are.
You will be marginalised: you need to ask:
will I notice, will I do something?

It’s hard. That’s why we need you to be there.

Research is embodied.  We write struggle.
When we theorise, we write with our bodies.
To write/use a theory, you need to embody it. Resist epistemicide.  
You write and exist in the in-between. Don’t lose yourself.

 

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The Walk for Justice for Refugees is about standing up for the human rights of those seeking asylum in Australia. This largely secular action is held on Palm Sunday – as people of faith, knowing there is a way where it seems there is no way – how might we hold a space to liturgise and lament and to sing within this broader movement? The following is a bit of a photo essay from the day with some of our thinking around what we are trying to create and hold space for by participating in events like these.

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Welcome is a complex issue on un-ceded land. Although palms might be the branch of Welcome in Jerusalem in this country gum leaves have a lot of symbolism – burned they are said to have healing and cleansing properties of bad spirits. How spirit-sore and shadowed are refugees arriving in Australia? If a member of the Wurundjeri offers you gum leaves they are indicating that you are welcome to everything from the tops of the leaves to the roots of the earth, we are symbolically linked and share in honouring the ancestors that have tended the land for many, many thousands of years. Is it appropriate to carry gum leaves in the walk? Or both gum leaves and palm fronds to acknowledge this complexity?

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This group is about attending the Palm Sunday march as a cohort – how might we want to distinguish ourselves within the broader crowd? what message of kingdom-on-earth do we have to communicate? One example is that often the crowd chants at these configure themselves as “anti” something and can communicate negativity, what might a message be that communicates hope and indicates what we are “for”?

Above Sam has an IHH bag, her LMAW #Bringthemhere hat, some of the Million Stars Against Violence and bracken from Gembrook Retreat as her foliage.

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Welcoming people from other countries since time immemorial. Responding to “boat people” since 1788. The walk is coming up this Sunday – what do you want to say about welcome this weekend? Is it short, percussive and meaningful? How about: “Bring them here. Let them stay. We believe love makes a way”? What is the sound bite and deep heart’s call to justice you want to hear called out?

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Here’s some feel-good clickbait if you haven’t already seen it (watch it again anyway), when we stop using labels that create designations of ‘them’ and ‘us’ we might have more in common than we know. I was listening to Fly My Pretties yesterday, the lyrics of the song are “We can make a life, we can make a life worth living”. That is a hope of people arriving here and for all of us who see the image of God in every person we meet and want to see God’s kingdom here on earth – let’s make the world we want to live in.

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Anne Lamott has said, “Hope begins in the dark, the stubborn hope that if you just show up and try to do the right thing, the dawn will come.” Here are some examples of prayer stations that explore this idea of “You are welcome here” using scripture references from Ched Myers book Our God is Undocumented” – whose voices set and shape the ways you show welcome?

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What is your cultural tail? 28% of Australians were born overseas (Census 2016), many more would have parents born overseas. When we say things like “I’m nothing” or “I have no culture” it’s worth noting that only the dominant-culture can say that, this white-washing language (pun intended) at best colonises existing culture and at worst ignores it: the legacy of Terra Nullius continues. Naming our own cultural tail is significant for relating well to the culture that was and is already here as well as affirming and celebrating cultural diversity generally in Australia. Is there something you can wear to the Palm Sunday march that could celebrate cultural diversity? An item of clothing or jewellery, a badge or flag that celebrates your cultural history and thereby all culture – past and present?

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On singing: many songs we might sing together are short, rounds, call and repeat don’t worry about song sheets or knowing the words… please bring your own too – we love learning new ones so that we can sing about it until it can be realised!

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ELAINE BROWN

There is no such thing as a part-time revolution.

We’re not here for black liberation but for all liberation.

We didn’t come here for a better life,
or religious freedom [like migrants to US],
we came kicking and screaming.

We provided the conditions for people to bring about the revolution –
gave them free education, a free breakfast, access to a free clinic…
they have the human right to food, to health care –
we gave them the experience of something worth fighting for.

Are we breaking the glass ceiling to be oppressors ourselves?!
No. We have a common enemy.
Can’t see ourselves in competition with anyone else.
What is our agenda as women?
To find solidarity with the others who are suppressed.

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PAOLA BALLA

Learn how to situate yourself.

Do not let your feminism drive your racism.

Mind and heart, mine is a matriarchal tradition – 
you experience yourself as a part of others.

Activism is radical self-care.
It is a form of activism to thrive, not just survive.
Art is not living but living can be art.

“The world will crumble one day.
It’s ok. We know how to be poor.
We know how to live without electricity…”
– Rosie Egan

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NAYUKA GORRIE

(of WOW/speakers)
To see your reality reflected back you.
Very powerful.

How much of my gender came out of a book? A ship?
The convent that beat my grandmother?
We need to consider: how is gender colonised?

Your black body is never quite yours in this country.
Hyper-sexualised vs. not attractive at all. Strong vs. not strong at all.
Used for labour (work) vs. in labour (baby)
A shaved head means either a Britney melt down (dysfunctional)
vs. fundraising for cancer (held up as a role model) –
What other personal reclamations can I make of my own body?

Keep this flesh vessel tight [runs regularly].
Doing well is resistance.

Just in case you missed it – the Sovereignty exhibition at ACCA was stunning.

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We need to keep leaning into the truth that colonisation isn’t a “once upon a time…” story of something that happened long ago and far away but is still happening here and now. On land that was never ceded – what does being “Australian” look like or mean? You see in the piece by Clinton Nain Water Bottle Bags something beautiful made of found objects: plastic bottles, emu eggs, emu feathers, electrical cable, wire, string… a mix of  what is natural and man-made, a mix of traditional and contemporary.  What does it mean that the contemporary is waste, or is it in the hands of the custodians? What does traditionally acquired knowledge – a different understanding of the world and how to engage it have to teach us? This exhibition provoked this reflection and many more. See more photos and read the (highly recommended!) Sovereignty publication on the ACCA website:

 

To be sovereign is in fact to act with love and
resistance simultaneously. Uncle Banjo Clarke, the
late Gunditjmara statesman, said we must ‘fight
hate with love.’2 If there is a thread that connects
all the artists across the wide diversity of practices
represented in Sovereignty it is this deep love for
family, for truth telling and for beauty.

– Paola Balla –


Sovereignty

ACCA is proud to present Sovereignty, an exhibition focusing upon contemporary art of First Nations peoples of South East Australia, alongside keynote historical works, to explore culturally and linguistically diverse narratives of self-determination, identity, sovereignty and resistance.

Taking the example of Ngurungaeta (Elder) and Wurundjeri leader William Barak (c.1824–1903) as a model – in particular Barak’s role as an artist, activist, leader, diplomat and translator – the exhibition presents the vibrant and diverse visual art and culture of the continuous and distinct nations, language groups and communities of Victoria’s sovereign, Indigenous peoples.

Bringing together new commissions, recent and historical works by over thirty artists, Sovereignty is structured around a set of practices and relationships in which art and society, community and family, history and politics are inextricably connected. A diverse range of discursive and thematic contexts are elaborated: the celebration and assertion of cultural identity and resistance; the significance and inter-connectedness of Country, people and place; the renewal and re-inscription of cultural languages and practices; the importance of matriarchal culture and wisdom; the dynamic relations between activism and aesthetics; and a playfulness with language and signs in contemporary society.

Sovereignty provides an opportunity to engage with critical historical and contemporary issues in Australian society. The exhibition takes place against a backdrop of cultural, political and historical debates related to questions of colonialism and de-colonisation, constitutional recognition, sovereignty and treaty.

Curators
Paola Balla and Max Delany

 

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Brook Andrew
William Barak
Lisa Bellear
Jim Berg
Briggs
Trevor Turbo Brown
Amiel Courtin-Wilson / Uncle Jack Charles
Maree Clark
Vicky Couzens
Destiny Deacon & Virginia Fraser
Marlene Gilson
Korin Gamadji Institute
Brian Martin
Kent MorrisIMG_4420
Clinton Nain
Glenda Nicholls
Bill Onus
Steaphan Paton
Bronwyn Razem
Reko Rennie
Steven Rhall
Yhonnie Scarce
Warriors of the Aboriginal Resistance (WAR)
Peter Waples-Crowe
Lucy Williams-Connelly