Billanook School Visit

 

Last Wednesday, a group of year 9 students from Billanook College joined the Uniting Through Faiths team on the rooftop of the Synod building, where what I hoped to be an interesting and thought provoking activity awaited them. I was also hopeful that this activity did not result in the rooftop of the Synod being covered in spray paint; by the end of the day, almost all of the paint had made its way to its intended destination. The activity was supposed to be fun and creative, a bit of stencilling and spray painting and a chance to talk to our special guests about differing cultures and religions.bag9

Before the twelve students came up to the rooftop, to do the “hippy thing on the roof” (as it came to be known), they heard a fraction of Paul Dau’s story. We are lucky enough to have Paul completing his placement in our office. Paul is studying at the Centre for Theology and Ministry, and will soon be a minister of the Uniting Church. However, when he talked to the students he wasn’t proselytising, nor did he talk about the religious tensions which had played a part in the vastly complicated story of the Sudanese civil war. Using the differences in religiosity is an easy way to explain war and violence, and unfortunately, can be met with an uneasy understanding within the general public. But war and violence go much deeper than the divides in religion, which makes it harder to explain, when what we want is an easy answer.

 

Like that of the history of Sudan, Paul’s story was never going to be given justice in the ten minutes in which he had to talk. Nevertheless, he managed to convey his journey as a person, who, having to leave his family in Sudan, was then stuck in a Kenyan refugee camp for eleven years; he later found out that of the family he had to leave behind, half had later died. He brought to attention his continued struggle as he tries to find an identity in Australia, other than that of refugee, in a complicated, multicultural country. Paul was also joined by Reem Hakem and Daniel Byron, who spoke about Islam and Buddhism. Both Reem and Daniel spoke powerfully and articulately about their experiences as a Muslim women and a Buddhist man. They are both strongly committed to social equality and do amazing work throughout the community in a determination to advocate for integrity and equality of a multifaith, multicultural society. Reem works collaboratively with the Victorian and Federal Police, facilitating training sessions to educate police officers on context of Islamic culture. Reem is also involved in the Jewish Christian Muslim Association (JCMA) and the Islamic Council of Victoria (ICV), where she speaks eloquently to school children, to enable them a better understanding of her faith. Much of Daniel’s work is done through InterAction. A multifaith youth based organisation that is committed to peacebuilding, and is inspired by the spiritual traditions of the young individuals who are members. InterAction works towards social cohesion, by engaging in targeted community services, which include issues such as food security and homelessness.bag8

The common thread which connected Paul, Reem, Daniel and the activity on the rooftop, was one of humanity and unity. It might have been that the students were confronted with stories which they had never heard before, or it might be that they are teenagers, and conversing with strangers about differing religions and cultures, isn’t something that they want to do. But that’s fine. They were exposed to something other than their everyday world, which is a part of what their week has been about.

When the group of youthful, brooding teenagers came up to the rooftop, I may have felt a slight panic attack at the thought of keeping twelve 14 year olds entertained for an hour. Thankfully, and with only minor confusion, the students started the painstaking task (as I found out earlier when it took me an hour to cut out two stencils) of cutting out stencils in order to spray paint images onto bags.
I don’t know whether this activity and listening to our guests tell their stories have made an impact on their perceptions of life. I can only hope to have planted a seed that will one day start to bloom, and enable each person to see past the simplistic rhetoric of multifaith and multiculturalism, to a perception of humanity, unity and appreciation.bag5

April Robinson

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Diversity in Harmony – What a Beauty!

When colours are intertwined with each other they create a magnificent beauty to the eye of the beholder. It will depict an image of harmony, where every part is an important component of the whole. It is also a realization that no colour dominates beauty. All contribute to its fullness. One’s eye may focus on red or blue or yellow in a given moment, but never can one deny the contribution of every other colour to the beauty in the mosaic of its wholeness.
On 20 March 2013, a multicultural lunch was celebrated by the Synod Staff of the UCA at Synod Building. There were also a few guests who participated in this wonderful celebration.
Cultural diversity was the theme. Representing the mosaic of the fellowship are the delights of food cooked from diverse cultural influences. One cannot help but appreciate the beauty afforded by its diversity. A titbit here and a new taste sensation there, as we gaze upon the offerings that fill the table. Everyone enjoys and all are nourished.
Foods were made available in a respectable exchange of hospitality. Each one was connected as guest and host at the same time. What a beauty, diversity in harmony was fully incarnated in this place.
However the beauty of diversity is not always the experience of every person in a multicultural society. Nasro Yussf, an invited guest, shared a bit of her story with us. A young woman who survived the war ravaged Somalia and found herself a refugee for years finally making her way here to Australia. This journey took great courage but more would be asked of her still.
She arrived illiterate, and with no English to communicate with, at the age of 15. Nasro spent 12 months learning English and then started schooling in the midst of her teenage years. After a few years of struggle she completed her VCE, to become an incredibly eloquent young woman. She is now completing a double degree in nursing at La Trobe University, is General Secretary of the Multifaith Multicultural Youth Network (MMYN), President of the Somali Australian Friendship Association (SAFA) and in 2012 Nasro was a Victorian Honour Roll award recipient.
Even though she is as skilled and capable as the other nursing students, her skin colour and religious head-dress have caused her to suffer the pain of racist slurs and actions from both her colleagues and her patients.
The look and treatment of her by others has been prejudiced by her skin colour and religious practices. Instead of her being placed on the pedestal of excellence, as is usually done to people who excel in their courage, her beauty as a person is attacked by the look of others who thought of themselves as privileged by the dominant society.
Diversity is only beautiful in harmony.
When diversity is replaced by monopoly then it becomes ugly. In a multicultural society, cultural awareness and competence are needed to highlight diversity and fine tune it with this harmony. This is only possible when every member believes and respects each other in the context of mutual equality. Each food on the table can nourish one and can contribute to a joyful fellowship.
The concluding statement of another guest, a young Buddhist named Freeman Trebilcock, nailed the meaning of diversity in harmony. He said that while each may have a particular favourite amongst all the diverse foods on offer at our table it is our mutual respect of each other’s choices which helps us to come together in harmony and enjoy the banquet laid before us. And it is with our diverse cultures, that we can achieve common satisfaction having been nourished by the respect we are given by all our fellows for what each of us brings to the table. Freeman, like Nasro, is another distinguished leader in the field of multifaith peacebuilding and dialogue. He is the co-founder and current CEO of InterAction, the founding member of Loving Kindness Peaceful Youth (LKPY) and in 2011 he was named a Global Fellow of Youth Action Net.
Diversity in Harmony – what a beauty!

By Charlie Navallo

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United through faith in the face of Islamophobia

United through faith in the face of Islamophobia from Uniting Church VIC/TAS on Vimeo.

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Full Report on Pilgrimage to Sri Lanka

Pilgrimage touches on many aspects of human existence,  signifying not only a physical journey to a special place but also an inner spiritual journey”

We journeyed with good will, with the hope that there will be understanding, unity and peace for all peoples of Sri Lanka in the future. 

 Click here to download this report as a PDF.

Please leave your comments below

Multi-faith, Multi-ethnic Multi-Lingual Sri Lanka

There was an Elephant in the room!There was always an Elephant in the room!

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Multi-Faith Pilgrimage to Sri Pada /Adam’s Peak

Sri Pada (also Adam’s peak; Sinhalese Samanalakanda – සමනළ කන්ද “butterfly mountain”, and also ශ්‍රී පාදය “Sri Paadaya”; Tamil Sivanolipatha Malai – சிவனொளி பாதமலை), is a 2,243 metres (7,359 ft) tall conical mountain located in central Sri Lanka. It is well known for the Sri Pada, i.e., “sacred footprint“, a 1.8 metres (5 ft 11 in) rock formation near the summit, in Buddhist tradition it is held to be the footprint of the Buddha, in Hindu tradition that of Shiva and in Muslim and Christian tradition that of Adam, or that of St. Thomas.[1]

Adam's Peak

Pilgrims of four faiths (and no faith) climb all night to reach the pinnacle and view the sacred footprint as dawn breaks over Sri Pada. The Mountain is in the Hill Country and is located in the South West  mountain range.

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The Kataragama Pilgrimage: Hindu-Buddhist Interaction

by Bryan Pfaffenberger

One of the most remarkable ritual events in Sri Lanka is the annual pilgrimage to the shrine of the deity Skanda at Kataragama, located in the desolate south- eastern jungle not far from the Yala Wildlife Sanctuary. The pilgrimage occurs each year during two weeks in the lunar month July-August, and is attended by many thousands of worshippers.1 Skanda, who is known among Hindus as Murukan, is a central figure in the pantheons of both Sinhalese Buddhism and Tamil Hinduism, the two major religious traditions of the island country; his shrine at Kataragama constitutes the major institutional intersection of the two faiths. Temples, priests, and pilgrims of both Hinduism and Buddhism are found at the site; Muslims and Christians also attend the annual festivities. The atmosphere is one of tolerance and ecumenism. Wirz has well summarized the character of the site: “All religions are represented at Kataragama and . .. all are getting on well with each other. All ritual differences seem to be resolved . . . all are reconciled with each other and even the feeling of caste is completely forgotten. “2

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Comment on Sri Lanka Cricket Tour Dec 2012

Whilst we can understand the pain, anger and frustration and the politics behind calls (Trevor Grant AGE 11/12)  for a boycott  of Sri Lanka’s  cricket tour of Australia we want to present another perspective.

In Sri Lanka cricket has been a great healer across the ethnic divide. Cricket eases the pain of a fractured and violated community. It brings together what politics and war has divided.

Muttiah Muralitharan, an ethnic Tamil, remains a hero to all Sri Lankans.  Former captain Kumar Sangakkara, an ethnic Sinhalese, said it best in his inspiring memorial lecture to the MCC in 2011

[Sri Lankan} fans of different races, castes, ethnicities and religions who together celebrate their diversity by uniting for a common national cause - they are my family. Their spirit is the true spirit of cricket. With me are all my people. I am Tamil, Sinhalese, Muslim and Burgher. I am a Buddhist, a Hindu, a follower of Islam and Christianity. I am today, and always, proudly Sri Lankan.

In August, these two launched the Murali Harmony Cup in the war-torn northern towns of Sri Lanka. This special T20 tournament is designed to encourage friendship, unity and social reconciliation.

Cricket offers a beacon of hope towards respectful relationships, reconciliation and a sustainable peace in our homeland.

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A PILGRIMAGE TO SRI LANKA –AUGUST 2012

This group of Pilgrims were made up of 9 Ministers of the Uniting Church and the Project Manager of CFM for Uniting Through Faiths.

 ‘Pilgrimage’ touches on many aspects of human existence, signifying not only a physical journey to a special place, but also an inner spiritual journey”

 

There were four Tamils, three Burghers and a Sinhalese in the group as well as a chaplain to guide the group and organise morning and evening devotions.

As a group we had an extraordinary journey.  This was a real Pilgrimage, with lots of heart talk, storytelling, singing of songs, time for prayer and reflection, visits to sacred places, some really great food and the slow building of trust which leads to an emotional opening up.

In Colombo we met with SRI LANKA UNITES – Youth Movement for Hope and Reconciliation

http://www.srilankaunites.org/index.php

 These were easily the most inspiring young voices we heard on this whole Pilgrimage. These two young men changed the way we thought about Sri Lanka and peace building in the two hours that we spent together. We came away full of HOPE!

Sri Lanka Unites is led by a core team of young professionals drawn from all ethnicities and religions.

Here is their mission statement:

SRI LANKA UNITES: Youth Leadership for a United Country’

As the next generation moves into leadership, we, the youth of Sri Lanka hold the future of our country in our hands. In this critical period of transition for the country, we have the opportunity to replace a culture of divisiveness and conflict and be a voice for change; for hope and reconciliation. The Sri Lanka Unites movement represents this choice of our nation’s youth, from ethnic and religious groups, from across the country, to rise up and provide a new voice

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Dialogues about Faith Journeys

In the past few weeks we have organised two wonderful dialogues at the Synod offices with participants from different faiths and those of no faith tradition.. We are building on-going relationships  with a young leader in Inter-faith work – a Buddhist monk. We also have Muslim workers at the Synod offices, a new Sikh friend and two young cultural Jews. We have tussled with the questions we all have about how we can learn to really LISTEN to people of other faith traditions, or friends with no faith tradition.

  • Can we do this with open minds and hearts and with deep respect.
  • Can we focus on what we can learn from the ‘other’ rather than preparing a monolgue in our heads aboutwhat we want to tell them.

We are focusing on our own ethical journeys so that we can listen to young Atheist voices as well.

The second Dialogue looked at Orthodoxy – What is it?

  •  What does it look like in each faith tradition?
  • What can we learn from those who practice in this way?

These have been wonderfully open sessions and we may begin to ‘take them on the road sometime soon – to visit with Uniting Church communities and continue these discussions in other spaces with new friends, listening to new voices.

Maybe we could see you soon in your space.

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Some of my Best Friends are Atheists!

Many Cultures, Many Faiths

On Monday the 16th of April above Gopals ( Hare Krishna restaurant),  about 25 people gathered for a dialogue/encounter between people of Faith and Atheist Chris Stedman (the Interfaith and Community Service Fellow of the Humanist Chaplaincy at Harvard University).  Attended by a mostly youthful audience of diverse nationalities and faiths, including  Buddhists, Muslims, Jews, Christians, and Atheists, the discussion was intended to hear the considered view of an Atheist Chaplain and discover the views those of faith held towards atheists. This dialogue was as much about listening as it was about speaking.

We discussed atheism, faith and interfaith understanding. The goal was to expand our view beyond our own perspectives and to prompt serious consideration of our deeply held beliefs in response to the strong beliefs of others. As with all interfaith/intercultural discussions it was important that we worked to build a trusting and accepting environment where everyone could openly to speak about their own journey in and out of faith. A major part of what we heard was that each of us was looking to find meaning, love and compassion. 

 Cameron, Rev David and Maryum

Following Notes by Michael Taylor 

                Each attendee introduced themselves, stating their faith or non-faith journey as they did so, Chris Stedman, an atheist, started with a recount of his experience with religion, and his treatment as a young Gay man. From there he described his progression from an atheist who chose to have nothing to do with religion to becoming a proponent and participant of interfaith discussion.    

                                The detrimental nature of labels was soon brought up. To label our self as something and others as something else we separate people into groups of the familiar (we) and the foreign (them). Truly, it was said, what we should be doing is emphasising the similarities between groups rather than the differences (similarities such as: compassion, love and generosity). In light of this, the matter of ‘truth’ in faiths was of superficial importance compared to their philosophies.

                There were said to be essentially two types of atheists: one simply has no belief in a god or religion; the second seeks to deconstruct and/or outright disprove god. The latter is often caught up on the idea of ‘truth’ in religion, sometimes to the point that the underlying message of the text is ignored. It was also brought up that the latter type of atheist is often times heavily influenced by Christianity as they are a response to it rather than other religions or religion in general.  

                Both types make up atheist culture. It was questioned, of course, as to what culture atheists could have. At a base level, it was speculated, atheism is a culture of negation. It is focussed not on what is or on what should be but on what it is not.

                It was said that, when a group of those of the same religion get together they have a base set of values that form something of a goal for them. Atheists do not have a base set of values that can form a goal. Those of them who seek to create a goal often borrow values and ideals from different philosophies. The most common goals that could come out of this method were: the removal of religion for the betterment of society; or the promotion of understanding between all faiths and groups for the betterment of society.  

                The latter goal is one that can be more readily understood by the more progressive forms of religion. The progressive forms of religion are less focussed on the adherence of others to a religion and more on exposing others to the ideals and values of a religion to promote understanding.

                It was accepted that interfaith has this goal of understanding in mind. It is about the coexistence of faiths and unfaiths in a realm of understanding. It was concluded by Chris Stedman that in addition to this goal interfaith/atheist dialogues also attempted to marginalise extremists (those who would go to some lengths to exert their view as the only valid one).  Through interfaith dialogue it is hoped that extremists of all types become both less aggressive and less vocal in their views.

Michael Taylor -Participant -Atheist  (aged 15) 

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