Tag Archive: land


MASIL land struggle

‘To those who say, “But I didn’t take your land” I reply, “Are we going to be honorable ancestors?”‘

MASIL is a historic exchange between Indigenous Mapuche activists in Chile/Argentina and Aboriginal activists in Australia.

The goals of the MASIL Project are:

  • To establish face to face contact and dialogue and build links between Indigenous communities protecting their lands.
  • To document all the work that is carried out and
  • To produce a documentary of approximately 60 minutes duration, for distribution in Australia and internationally.

 

Do you hear the bells ring?

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Do you hear the bells ring?

They are calling you to church.

They ring for Kiribati.

Do you hear the bells ring?

They are calling you to church.

They ring for Gaza.

Do you hear the bells ring?

They are calling you to church.

They ring for Sulawesi.

Do you hear the bells ring?

They are calling you to church.

They ring for land never ceded.

Do you hear the bells ring?

They are calling you to church.

They ring for Manus and Nauru.

Do you hear the bells ring?

They are calling you to church.

They ring for you.

Talitha Fraser

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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

 

ArtistsIMG_4154

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

On the weekend of 24-25 September Whitley College hosted a conference called Constitutions and Treaties: Law, Justice, Spirituality – these are notes from session 8 of 9. We acknowledge that this gathering, listening and learning occurred of the land of the Wurundjeri People of the Kulin Nations and offer our respects to their elders past and present, and all visiting Aboriginal and Torres Strait Island visitors present.

Terrific to be part of the Minutes of Evidence project – collaborative performance sparking conversations about structural justice.

British colonisers ran a “Paper Empire” – numbers, counting surveillance… combined with counter-archives (other ways of knowing) can be used to create sources/proofs. Presumption of colonisation (denial of sovereignty) complicit and absolutely imbued in statutes and policies.

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“…powerfully committed to hunting grounds” the Committee couldn’t break or deny this connection to Country… this is why the regional system of Missions was put in place.  The testimony of these men changed the political “solution”/outcomes. Although 50 years later the missions were closed after all and people were centralised.

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On the subject of children being taken away, missionaries testified that:   Those on the Missions knew of all the children in their District when a white couple adopted a girl then no longer wanted her – they were going to send her to Sydney, the Aboriginal people on the Mission appealed to take her in. There is no such things as orphans… every child had two parents. 100s of letters written by Aboriginals exist speaking to self-determination, religious freedom and for rights.

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Political activism was happening pre-1920s.  Is it racial prejudice that dismisses testimony of “pining away” or “affection” for the land as irrational/emotional but this speaks to the depth of feeling of cultural belief/commitment, assertion of rights, sovereignty and justice.  Not able to recognise the implications of what you ‘see’ in front of you but providing testimony of it jsut the same.

On the weekend of 24-25 September Whitley College hosted a conference called Constitutions and Treaties: Law, Justice, Spirituality – these are notes from session 7 of 9. We acknowledge that this gathering, listening and learning occurred of the land of the Wurundjeri People of the Kulin Nations and offer our respects to their elders past and present, and all visiting Aboriginal and Torres Strait Island visitors present.

Provide space for another person to find their own lifestyle (not adapt to that of the host) – this might be called a fearful emptiness.

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Moved – relocated – dislocated – dispossessed… went from hosts to guests.

Mamaa – places where the Creator Spirit brings Christ and Wanjina together.

Our first learning: How to wait.

There’s a time to move.  Can’t go at our speed but the speed the people decide.

Leaves crackle when you burn them, this announces that guests are coming.

Aboriginal and Torres Strait Islander peoples need to be affirmed and respected as hosts of their own country.

 

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TOWARD A NEW TABLE FELLOWSHIP

Proud of my aboriginal heritage and being a part of the church.

Chasm (barriers to hospitality):

  • difference
  • misunderstanding
  • racism
  • sex
  • past
  • fear

Bringing people together:

  • similarities
  • past
  • hope
  • food
  • conversation

Join in moments of sorrow and celebration. Spent all our budget on food. Need to create spaces that bring people together and give them a chance to say, “Well, actually, I’ve been wondering about this…”

Hospitality across all cultures and all faiths.

Let us learn from you, instead you come and learn from us.

People started demanding and expecting hospitality… anxiety, misguided enthusiasm, on own terms/time, urgency, desire to ‘fix’… our elders are fragile and tired… who cares for the carers?

It’s not that we don’t want to talk/engage but we need time. Reconciliation can’t work by a drive-through approach.

Indigenous Unit is told ‘this is your job’ – it can often be overwhelming. People aren’t aware of what else is going on for our community.

These are the realities of our lived situation.

Trauma caused and trauma received.

Churches (and institutions) need to learn their own story – people go on experiential trips to the outback/red centre. Important to understand that you are on country here, now and always.

We need good and sustainable gatherings.

A time for everything – Ecclesiastes 3:1-14

Need to meet and share – get hospitality right.

Why binaries not working/helpful? Why working on Strong Spirit? Losing heart and tired.

Don’t understand the grace of Aboriginal people offering hospitality on a crime scene.

“You don’t look Aboriginal, what kind of food is this? why aren’t there more chairs? you aren’t dressed very aboriginally…”

People bound up in their own needs, expectations and demands.

 

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On the weekend of 24-25 September Whitley College hosted a conference called Constitutions and Treaties: Law, Justice, Spirituality – these are notes from session 3 of 9. We acknowledge that this gathering, listening and learning occurred of the land of the Wurundjeri People of the Kulin Nations and offer our respects to their elders past and present, and all visiting Aboriginal and Torres Strait Island visitors present.

What are the drivers and transcendent values that inspire us?
What are the pathways to change?

9830410   We live in a polemic/binary time… issues like gay marriage, immigration… seem to have no middle ground – you are either for or against. Tolerance for diversity is at an all time low.

This way of arguing gets used manipulatively too… if you aren’t with me you’re against me – in ways that close the conversation down… what are some examples we can think of?

  • faith and justice
  • recognised and sovereignty
  • for the intervention or for child abuse

It is an Aristotelian idea: 2 ideas – thrash them out = one truth

Previously you had to be broad spectrum because you couldn’t afford to alienate anyone. Now the ways we access media and communications, we get exactly what we want to hear – an echo chamber…

  • hard to hear voices from the edges
  • hard to hear, listen, and engage different ideas
  • minimal dialogue and openness to being convinced

Need a strong spirit to imagine a non-polemic future… how do we change without losing our souls?aboriginal-spirituality

What is lost and found in translation?  Getting a (white fulla) education… what do I lose of my own culture and identity?
Industrial revolution and reason vs. everything has sacred significance.

Government talks to a small slice of who we are and how we understand the world.

I want to explore the sacred internal emotional resources that sustain and empower people:

Land, language, law, kinship, ceremony – 5 areas that make up a Strong Spirit.

img_1961Polemics can replace cultural identity… what do you do when a section of your strong spirit has been lost or damaged?

Identity not fused with the fight… not defined by or stuck in the fight. Overcome by the oppression/pain of where we are.

  • conservation (what we don’t want to lose)
  • restoration (actions to restore/share/teach/pass on)
  • innovation (new and adaptive ways)
  • respect (is our work underpinned by mutual respect?)

Strong Spirit audit tool: what have we got/not got?

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We need to remember who we are.
When our weapons for warfare start to look like our colonisers I start to worry.

(not just post-colonial reactions)

 

CAR AS A METAPHOR FOR TREATY/CONSTITUTION

Can’t rely on vehicles as they are (old and rusted car), won’t get us the whole way (breaks down) we need a new way of getting there (highly modified car).

walk on country
reconnect with people and place
“I’m going back in my memory” (one word that means this), where are you going?[at the kitchen table, able to reflect and be present at the same time]
pilgrimages
dardirri (deep listening)
yarning circles
dinner table
dreams
poems

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