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BAPs Witness Articles
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Apr 08: A Profile on Cath Solomon |
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by Sid Thomas & George Tomlinson, members of Cath’s support team
Cath Solomon grew up in Bunbaberg, Queensland, where most of her family still lives. She recalls times of loving instruction from a Christian mother and is grateful for that foundation. In the early years there were family struggles, and Cath suffered brokenness from life-controlling situations not uncommon amongst indigenous people today. Later in life she moved with her children to East Gippsland, Victoria.
When God came into her life, the change that transforms so many of us was – for Cath – an amazing miracle. Her faith, strength and stability are to be admired. Her early involvement in Drug and Alcohol Rehabilitation when first moving to Gippsland gave her experience in dealing with some of the most destructive elements affecting the Koorie communities across Australia. Counselling during community crises and bringing comfort to grieving families following bereavements have been constant features of Cath’s ministry over recent years. She has received many awards at national, state and local levels in recognition of her work amongst her people, the most recent being from Victoria Police in appreciation of her help in the Gippsland area. In 2006, Cath was awarded an Australia Day ‘Citizen of the Year’ award. She is supported by the BUV as the Indigenous Worker for Gippsland, with direct support from the local Baptist churches in the area – Bairnsdale and Lakes Entrance, the latter of which she is a member.
Cath travels extensively over Australia attending seminars and other gatherings – sometimes as guest speaker – presenting God’s work at every opportunity. Last year she attended the Women’s National Conference in Western Australia, attended by hundreds of Koorie women in enthusiastic service with God. Cath is sometimes spoken of as ‘the Matriarch of Indigenous People in Victoria’ and is often invited by other churches to share her testimony and bring an awareness of the plight of the Indigenous people, which can only be corrected by God’s power, grace and mercy.
Cath’s merits have placed her on the Board of Directors at the Gippsland and East Gippsland Aboriginal Cooperative, and she sits on the Bench of Overseers of the Indigenous Court in Bairnsdale (which is recognised by the Victorian Department of Human Services). Not too long ago, Cath founded the Bairnsdale Koorie Children’s Church, which has grown from six children to thirty, meeting as two different age groups on separate nights during the week. Several children have been baptised and all enjoy the weekly gatherings. She has a further vision for the future to begin a Christian Refuge for Indigenous families who need God’s perspective in their family lives, and the ultimate goal is to see a Koorie Church emerge and grow in the district.
In the wake of the historic and much needed apology made by Kevin Rudd to our Indigenous people on 13th February, this is a most relevant time for churches to be asking themselves some questions about the steps they could be taking. See the BAPs article in last October’s Witness or email: alisonlangmead@gmail.com
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This article originally appeared in the Victorian Baptist Witness.
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Aug 08: Baptist Aboriginal Partnerships |
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by Grant Paulson
One of the sad constants in Indigenous society, through the history of colonial contact and changes in Australian attitudes, is a deep and profound sense of grief and loss. If there isn’t a sense of trauma from the direct actions of colonial conquest (like forced removal or institutionalisation), then there’s a deep sense of loss felt because of the flow-on effects; the loss of language or connection with country or kin.
On 13th February 2008, I had the privilege of being present in Parliament House for the much-anticipated Apology from Prime Minister Kevin Rudd to members of the Stolen Generation. As an Indigenous staff member of Reconciliation Australia, it was my job on the day to escort this courageous community of survivors – along with their family members – to their seats. Having ensured that everyone was in place, I managed to duck into one of galleries to witness a piece of Australian history unfold.
When reflecting on this day as an Indigenous Christian, I’ve become aware of aspects of the Apology that have left a deep impression on me. I realised the power of a sacred ceremony to enable movement through a process of grieving or ‘Sorry Business’. The process of the Apology provided a space for proper acknowledgement of the suffering felt by members of the Stolen Generation and the deep sense of loss felt by families and relatives. A friend at work, whose mother was a member of the Stolen Generation, commented on how many of the elders (who had been taken as children) didn’t think they’d live to witness an apology by a Prime Minister. This same friend also told of how the Apology seemed to enable many survivors of the Stolen Generation to let go of some the deep sense of grief and loss and begin to feel a sense of hope for the future.
Another aspect to the Apology that I didn’t expect to see was the reaction of many non-Indigenous Australians. It became apparent through reading many of the editorial comments in the papers, listening to friends and colleagues, and even making conversation with strangers in the shopping malls that many non-Indigenous people had been carrying a form of deep sadness. Maybe at some deeper level the impact of past actions had left a scar on our national psyche and we’ve all carried a sense of grief to varying degrees.
It seems that making this kind of public cathartic confession – with its liturgical rhythm – before the nation, the nations of the world, before God and creation, opened up opportunities not only for us to cope with the grief and loss but also to find pathways towards healing and wholeness.
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This article originally appeared in the Victorian Baptist Witness.
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Feb 08: Exploring a Rich Aboriginal Tradition |
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by Alison Langmead
At the BUV Gathering last October, church candidates voted their unanimous support for the resolution moved by Baptist Aboriginal Partnerships (BAPs). The resolution and accompanying questions (see October ’07 Witness) encourage “every Baptist congregation to commit to taking practical steps to grow in understanding and in relationship with Indigenous Australians”.
Here is a gem to ponder as you ask God to guide you and your church in this journey.
There is a growing understanding in our land that our Aboriginal people have a depth of spirituality that can deeply enrich our lives. Miriam-Rose Ungunmerr-Baumann, a remarkable Aboriginal woman from Daly River, has written a reflection on one of these central spiritual qualities – dadirri – which she describes as “inner deep listening and quiet still awareness” of the Divine in all creation. Reading about it gives us a sense of how a better understanding and celebration of this tradition will enrich our spiritual lives.
“Dadirri recognises the deep spring that is inside us. We call on it and it calls to us … It is something like what you call “contemplation”.
When I experience dadirri, I am made whole again. I can sit on a riverbank or walk through trees; even if someone close to me has passed away, I can find my peace in this silent awareness. There is no need for words. A big part of dadirri is listening …
To be still brings peace – and it brings understanding. When we are really still in the bush, we concentrate … Our culture is different. We are asking our fellow Australians to take time to know us; to be still and to listen to us …
Life is very hard for many of my people. Good and bad things came with the years of contact and with the years following …
If our culture is alive and strong and respected, it will grow. It will not die.
And our spirit will not die.”
May this ‘till the ground’ of the call to partnership with our Aboriginal sisters and brothers.
You can read more of Miriam-Rose’s reflection online (search for ‘Dadirri’).
alisonlangmead@gmail.com / 9391 4195 / 0413 290 934
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This article originally appeared in the Victorian Baptist Witness.
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June 08: Baptist Aboriginal Partnerships |
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by Judith McKay
I’m the mentor/director of Kurdu Kurdu Kurlangu Yuendumu Child Care Centre and have lived and worked with Yapa Warlpiri-speaking (Aboriginal) families at Yuendumu (a remote community in Northern Territory) for the past two years.
I recognise that I know and understand very little about the Aboriginal culture. As with any suburb and community humans live in, there develops individual, family, street or suburb culture in the ways we deal with conflict. It depends on the relationship you have with the person or people, the environment you’re in, and the expectations of others within that environment. Here are two reflections on situations I’ve observed or been directly involved in while living here:
One evening, while sitting around the fire at the back of a tin shed which was their family home, we were celebrating the birthday of a friend’s child. One of the daughters said that there was going to be a gathering of two families the next day at the oval. The two families had been fighting for a long while and they were going to say sorry to one another as individuals and families. We talked a lot about what this meant for them. They were quite emotional. It was to be total forgiveness and then forgotten. They were very sincere that this would be the end of the fighting. I don’t think I’m able to be so definite at times when I need to forget. After that conversation I offered to pray for them and the other family. The next day went very well.
The other time was a personal conflict I experienced at the Child Care Centre when I was confronted about my role. This was a very aggressive and volatile situation. I stayed calm but was very scared for my safety. After hours had passed and there’d been some time apart, the person came back to me and we were able to talk. We discussed the situation, forgave and prayed for each other, and even shared a hug. I felt true forgiveness. Everything was forgotten and our relationship has deepened.
Yapa people truly believe in ‘SORRY’ because it has a real meaning for them. It’s not just a word to throw around after a dispute or disagreement so you can pretend everything’s okay. They don’t say sorry until the issues are resolved and they can say it sincerely. After living in Yuendumu for a short time I now understand a little more deeply what ‘sorry’ really means. And when Kevin Rudd said sorry for the nation it was not just a ceremony but had real meaning to the Aboriginal Communities around Australia.
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This article originally appeared in the Victorian Baptist Witness.
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