This is a site where you can share faith and spirituality with women and men who long to expand their horizons and move more deeply into the wide spiritual dimensions of life. It’s written with the same edgy content that characterised Tarella Spirituality, but simpler to navigate and more tablet and smart phone friendly. You can still reread favourites on www.tarellaspirituality.com
A very long time ago, back when I was a young nun, unwrinkled and still believed I would live forever, that things would only get better and better, I spent 12 years in the Northern Territory. The ink was barely dry on my teacher’s registration when I had been assigned to a place called Port Keats, now known as Wadye.
My idealism wilted momentarily when I stepped out of the plane on the Darwin runway and the heat rose up like a wall. It definitely sagged when the sandflies from appropriately named Sandfly Creek sent out messages that there was fresh southern blood up at the Mission. But I survived, and would eventually move on to football-famous Bathurst Island, back to Port Keats and later on to Daly River.
Life for Aboriginals on reserves and mission stations was very different in the 1960’s. The government was paternalistic, local language was not respected, the original owners of the land had no voting rights and the catchword was “assimilation”. Policies which today we regard as outdated, barbarous, cruel and racist were the norm.
Previously strong family units struggled to survive when school-aged children were accommodated in dormitories and denied daily access to their parents. People were housed in sub-standard huts without toilets or running water. Aboriginal children grew up with low self-esteem and little pride in their culture.
As a missionary nun and a teacher I was living in a ‘them and us’ world. We missionaries unwittingly gave out non-verbal messages that Aboriginal culture was primitive, of no value, to be replaced by religion. It was only towards the end of my years in the N.T. that I started to get a sense of the hidden dignity and richness of the Aboriginal culture. Even then I didn’t have any great appreciation of what the land meant to each and every Aboriginal person.
Australian people are slowly trying to put right the injustices our First Nation people have suffered since the first Europeans dropped anchor in Sydney Harbor. We are just beginning to appreciate their dreaming spirituality and their languages. I thank them for the privilege of living in this great space we call Australia. I am grateful for the skill with which Aboriginal people looked after this land for thousands of years, for the love that underwrites their stories and dance.
Reading as well as listening to Aboriginal people when they speak about their relationship with the land, has freed something unspoken in me, about who I am and where I have come from. When I contemplate the Mallee country that I see as ‘my country’ I have a sense of oneness with that land. It helps me understand how Aboriginal people might feel about their country, even though I know that non-Aboriginal people not assume that Dreaming spirituality can mean the same thing to all people. The last thing Aborigines need is another appropriation by members of the dominant culture of something that is distinctively theirs.
Eugene Stockton, a retired Catholic priest and archaeologist, understands it like this; “If I was born in this land, by Aboriginal belief I have pre-existed here like them from the timeless Dreaming. So, on their reckoning, I have with them a common bond and common spiritual roots in this continent, although racial roots through my parents, lie elsewhere.” (Eugene Stockton : Coming home to our land – 1988)
Whether one comes from the Ireland, the Philippines, Sudan, Vietnam, Afghanistan or wherever, I feel sure that the pull to the land and the landscape of one’s ancestors is embedded deeply within.
And as Ezekiel says, “I will take you from the nations and gather you from all the countries and bring you to your own land……. And you shall dwell in the land I gave to your forefathers. You shall be my people, and I will be your God.” (Ezekiel 36: 2, 28)
It’s been windy here and a bird’s nest lay among the stripy rock fragments and weed that fringed the back veranda. It’s a work of art – hundreds of carefully chosen twigs, plant fibre, a couple of leaves and lots of pine needles, all snugly woven and tucked together. I see soft white fluff from Yoko, our wildly fluffy cat, one long blue thread for a creative touch of colour and something green and spikey draped loosely across one side.
There’s something beautiful about all the pine needles standing higgledy-piggledy around the softly curved rim. It might look a bit ‘not-neat’, but not so long ago it was safe home for a family of baby birds. Whether it’s birds or people, home matters.
There’s something nest-like about home. Maybe it’s the curve. Even though the buildings we live in are generally angular, we like to think of home as somewhere comfortable, with cushions and sofas, sprawling bean bags and beds with soft pillows. Whether we live in a stand-alone house or an apartment block, it’s such a satisfying feeling to open the front door and close it behind you. You’re home!
It’s not quite the same if you live in a share-house. Most young Australians grow up with an expectation of home ownership, so a bedroom in a share house is looked upon as one step on the way. The trouble is we get older and there comes a time when a much loved home may become too big, and often too lonely, and the future lies in a retirement village or a bedroom in a nursing home. As an elderly woman said recently: “I might live in it but don’t ever call it my home”.
On a 2008 trip to the UK I spent a day in East-Coker, a picture-postcard village in Somerset, doing a bit of family research. Along with thatched cottages, quiet laneways and a village pub I photographed these alms-houses and the accompanying billboard.
There’s nothing new about plagues, and I have a link to this 1645 plague outbreak. In 1640 Archdeacon Helyar began building this row of alms-houses for the poor of East Coker. Well before they were finished seventy villagers died of the plague and ever since then the alms-houses have been seen as a practical remembrance of that outbreak. In 1840, two hundred years later, my great-great- grandfather Elias Helyar and his family left Somerset in 1840 and settled in Melbourne.
Elias’ link with this earlier Helyar is tenuous but family tradition has always made a connection. I like to think that my (maybe) clergyman ancestor was not only living out Jesus’ teaching to feed the hungry and house the homeless, but was ahead of his time in providing good homes for those 11 women and 1 man, and all who followed them. Those alms-houses are still lived in.
There will be an after for this modern plague and how that plays out will be in the hands of women and men a lot younger than me. If I could be an influencer I would suggest affordable housing, with space for children’s play and a garden, the kind of house that becomes a home.