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Stage 2 Module

Land, People and Spirit:Exploring Connections

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Land, People and Spirit: Exploring ConnectionsModule Focus

This module is the second of three ‘Land, People and Spirit’ modules which explore Aboriginal spirituality and its connections with Christian spirituality, and in a special way with our own Catholic spirituality. In an Aboriginal way of being, everything is connected - land, people and spirit. Aboriginal people ‘learn to be’ largely within their relationship with the land through which they express themselves physically, intellectually, emotionally and spiritually.

Christian spirituality also sees land and people as being sacred and as revelations of God in the world . There is therefore a beautiful connection between Aboriginal and Catholic spiritualities, which may only be made with the intention of offering respect to Aboriginal beliefs and cultures. Some experiences in this module will offer students an opportunity to ‘learn to be’ in an Aboriginal way, thus moving away from the concept of an external study of Aboriginal cultures. “Learning through experiences…allows people to get a glimpse of an Aboriginal way of seeing the world” (Edwards, O. and Buxton, L Guyunguu: Teacher’s Notes 1998 Catholic Schools Office, diocese of Broken Bay, p. 8)

As children explore the connections between Aboriginal and Catholic spirituality, they will be invited to participate in experiences intend to lead to these connections. In Stage 2, these connections will be made in relation to:

Seasonal signs and celebrations

Hospitality

The Dreaming

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OutcomesGRHD S2.1: Identifies and describes God’s activity in the world today

S S2.5: Explains the messages of specific Scripture passages and their relationship to prayer, worship and the Christian life.

PS S2.4b: Plans and participates in communal celebration

Learn About Learn To

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GRHD S2.1 God’s presence in creation Stewardship of creation The Holy Spirit present in land and people God’s activity in the world today

S S2.5 How God speaks to all through Sacred ScriptureHow the scriptures praise God’s gift of creation

PS S2.4b Prayers as a means of strengthening relationship with God Ways to prepare a liturgy to celebrate the gift of the Holy

Spirit in land and people Connecting Aboriginal and Christian celebrations

GRDH S2.1 Determine expressions of God’s activity Identify connections between Christian and Aboriginal

spiritualityCelebrate God’s presence through words and actions

S S2.5 Discuss the messages of Scripture Respond to psalms of praise Write simple psalms of praisePut into action the message of scripture in daily life

PS S2.4b Participate in a communal celebration that connects

Aboriginal and Christian spirituality

DISCIPLESHIP CHALLENGE

Students are challenged to respond as Christians to the presence of God in the world Students are challenged to explore the scriptural links between the Christian story and Aboriginal story Students are challenged to participate in prayer rituals

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Catholic Discipleship

Developing sensitivity to others, the customs of others and to the sacredness of time and place is not just a matter of good manners; it is an essential for the Catholic disciple. There is no undoing of the past, but there is certainly a determining of the future. This involves the Catholic disciple in the extending of the Kingdom; not a kingdom of domination, but one where all share in the justice and peace of Christ. It does not mean that others should be like us, but that we should be treated all people as the visible representations of Christ in the world today. This demands openness to the Spirit, sensitivity to the Christ in others and a sense of wonder at Creation . Finding, exploring and appreciating the connections between Aboriginal and Christian spirituality will encourage students to see God in the gifts of creation and people and to act in a manner of respect that values these gifts.

Prayer Focus

This prayer captures the module’s focus on hospitality as we thank Jesus for his gift of Eucharistic hospitality:

We thank you, gracious God,

that we are guests at your table.

As we have been fed by your gifts of life,

so we will share with the world

all that you give us in love.

Dorothy McRae- McMahon (SPCK,1998 Prayers Encircling the World Holoy Trinity Church, London)

Core ScriptureEcclesiastes 3:1-5: There is a time for every purpose under heaven

Matthew 26:17-21, 26-30: The Last Supper

Genesis 1-2.4 : The First Creation Story

Scriptures in context

Ecclesiastes 3:1-5 There is a time (childrens’ version)

“For everything there is a season,

and a time for every purpose under heaven:

A time to be born, a time to die,

A time to plant, a time to reap,

A time to weep, a time to laugh,

A time to mourn, a time to dance,

A time to cast away stones, a time to gather stones together…”

This poetry is attributed to the writing of King Solomon, however it is possible that it was written at a later time and attributed to his name. It is a reflection on life in which is closely connected with God. Solomon is said to have produced

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poetic truths which reflect upon wisdom to be found in human activity when this activity embraces God . This passage is part of seven statements about life, each of which compares a polar opposite. It is likely that seven statements were chosen as seven is a special number in scripture which denotes wholeness or fullness. This poem tells the reader that not all things in life are easy, and that the things that are hard and difficult are just as much part of the human condition as the things that are joyful and beautiful. Therefore, people should not be discouraged by the problems of life, but use them as a way of growing. God should be trusted and will be there to support people in all the seasons of their lives.

Matthew 26:17-21, 26-30: The Last Supper

Jesus and his friends met together to eat a Passover meal in memory of the Exodus. This memory of the sacrifice of the lamb at Passover anticipates that Jesus would become the Lamb of God, sacrificing himself for our salvation. At the first Passover the nation of Israel was born, at the Last Supper Passover Meal a new church was born out of Jesus’ sacrifice to embrace people of all nations.

During Mass, we “re-member”(or put back together) the institution narrative of the Last Supper. “When we break bread we divide it into pieces. It doesn’t remain whole. It is broken so that a lot of people can share it. In order to share we must break the bread into pieces. People who eat the bread…are united…When we receive this bread, we in turn want to share some with those who don’t have any…Jesus chose to be broken like the bread! To be torn apart to reveal his great love…we too can break open our lives, tear them apart and share them with others; we do this out of love to increase the happiness of others” (Hari, A. & Singer, C., Experience Jesus Today Editions Du Signe, Strasbourg, France, 1995, pp. 174-176).

The hospitality such as that shown by Jesus and his disciples at the Last Supper and shared by Christians through Eucharist is also part of Aboriginal culture. Aboriginal people share food and offer hospitality to those who come from other countries.

Genesis 1-2:4

There are two creation stories in the Book of Genesis, the first focusing on the creation of the universe and the second on the place of humankind in creation (Adam and Eve). The first story (the seven days of creation, including the day of rest) was probably composed after the second story (the Garden Story, Gen 2:4b-3:24). It was probably written at the time of exile, when the Jewish people were looking for a rescuer and were interpreting history in this light. The story reflects the theological and liturgical understandings of the Jewish people. The view of the world in this story is a Hebrew understanding, which is very different to our modern understanding. To these people the world was flat, surrounded above and below by water. Under the top layer of water was believed to be a firmament that held the stars, sun and moon. Whilst the story reflects beliefs about the world of the time, it was never meant to be a scientific explanation for creation, but an interpretation of the Jewish story.

Whilst the story is not historical in terms of time and place, it is rich in religious truths:

It is God who is creator, giving life to the world At every stage God is present, and is constantly active God actively creates, with humankind being the climax of God’s plan All of humanity is created in God’s image, having spiritual capacities for things like goodness, worship and fellowship God desires to be in relationship with people God desires people to be in relationship with each other and with the earth.

The first creation story is a liturgical poem or drama. Probably written by Jewish priests in exile, they related creation to the tradition of Sabbath, transferring the importance of Sabbath from a place (the temple) to a space (a time of rest and reflection). The liturgy of light, life and symbols that were used in the temple are reflected in the story of the actions of the creative hand of God.

The pattern of the verse can be divided into six parts:Land, People and Spirit: Exploring Connections Stage 2 Page | 5

Command: and God said, “let there be light” Accomplishment: and there was light Evaluation: and God saw that the light was good Action: and God separated the light from darkness Naming: God called the light “Day” and the darkness “Night” Refrain: and there was evening and there was morning.The creation stories symbolise our faith in God, raising fundamental questions concerning God, humanity and the world. They are based on the initiative of God, are about revelation of God and put forward demands upon the people. “Catholics believe that the Bible sets out to give religious truth, not exact scientific data. It does not intend to give an approved cosmology or a correct scientific account of the world's origins. We have to look to science for these. We believe that, however the universe came into being, however the human race began, God is the creator of the universe and of the human race. In this belief we find the origins of our conviction that, as Christians, we have an ethical duty to respect the gifts of creation, to give thanks for them, and to use them in accord with the will of God, as best we can interpret it.”

Catechism of the Catholic Church for teacher reference

nn. 293-294,319 Why was the world created?

Compendium # 53

nn. 302-306, 321 What is divine providence?

Compendium # 55

nn. 342, 354 What kind of bond exists between created things?

Compendium # 53

nn. 1699, 1713 What is the root of human dignity?

Compendium # 53

nn. 2574-77, 2592 How did Moses pray?

Compendium # 53

Background for Teachers

Introduction

The three “LAND, PEOPLE AND SPIRIT” modules are all closely tied with Broken Bay’s approach to learning from an Aboriginal point of view, Guyunggu. Learning in an Aboriginal way is based on peoples’ relationship with the land through the spirit. “People learn and express this connection in all aspects of themselves- physically, intellectually, emotionally and spiritually” (Guyunggu, 1998, introduction).Therefore the three strands of the module~ land, people and spirit, are intimately connected and cannot be considered in isolation. This opportunity to experience Aboriginal

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spirituality allows student to embrace the sacred, thereby contacting their own spirituality. In some way, every person is connected to the basic force and energy of life.

Aboriginal spirituality comes from the Dreaming, through land and people (as seen in the title of this module, “LAND, PEOPLE AND SPIRIT”). Oomera Edwards (Guyunggu) describes the Dreaming as “the spiritual concept of purpose, time, connectedness and spirit. The Dreaming encompasses spiritual knowledge, past, present and future.”

Dadirri Miriam Rose Ungenmerr

http://www.heartlanddidgeridoos.com.au/Cultural/dadirri.htm) is a way of connecting people to Aboriginal spirituality which will be used in this module. Aboriginal spirituality as embodied in Dadirri, forms bridges with Christian spirituality, enabling the development of our own Australian spirituality. Aboriginal spirituality is not seen as being new or different, but as a meaningful way to look again at aspects of life in relation to land, and to each other. Dadirri challenges us to experience wonder in our lives and to stop, listen and wait in a way that restores balance. Dadirri flows into a Christological vision which sees the cosmos as a renewed and re-united body with Christ as its head. Through Dadirri we see land as sacrament. “As we enter more deeply into this mystical being about us, we will listen to the Spirit, the Breath of God, who for ages has blown through this land”. (Stockton, E. (1995) The Aboriginal Gift: Spirituality for a Nation, p.131)

Dadirri is based on five realities:

Reality is not about things, but is a flux of events and processes All reality is interrelated, which leads to the wholeness of the universe Reality is subjective to our experiences and relationships It is purposive, borne of an urge to live fully and creatively It is interconnecting, so elements of nature connect and respond to each other in a purposeful way.

Within the Christian story there are many points of contact with the Aboriginal experience:

Journey-past, present, future: The Ancestors are integral in Aboriginal stories, taking the past to the present and on to the future. Likewise, in Christian stories the Hebrew ancestors began the story which led to Jesus’ life. Jesus became the fulfilment of Hebrew scripture, which through the paschal mystery takes this past through the present and on to future life. (Luke 3:23-38)

Land is Sacrament: Sacramentality is the basis of our Catholic faith i.e. all life is holy and that means that all creation is holy. Catholic Social Teaching principles teach us that we are stewards of creation. The goods of the earth are gifts from God, and they are intended by God for the benefit of everyone. How we treat the environment is a measure of our stewardship, a sign of our respect for the Creator. To Aboriginal people, land is Sacrament. It may be said, to Aboriginal people, land is God. For Aboriginal people, to look at their country is to see God near and present. Aboriginal people’s role of stewardship is one of co-creator with God means that they work with God for care of place. (Psalm 19:1-6)

Country: Australia has approximately 270 Aboriginal countries, each with its own Dreaming, language, art, songs, rituals, behaviours and customs. Story telling for Aboriginal people is an expression of spirit that not only keeps the lore alive, but links people to place and each other in that place. Dreaming stories tell not only of creation but how Aboriginal people are linked to their country through their ancestors. Luke’s Scripture outlines the ancestry of the people of the Bible. Whilst the Book of Genesis describes the connections people had to their country and establishes their lines of descendency. The land of the Bible had different countries (eg. Galilee, Basham, Samaria, Judah, Edom, Gilead, Ammon and Moab). As with Aboriginal countries these biblical countries had similarities and differences. (Luke 3:23-38 & Gen 10:32)

Story: Like Aboriginal people, Jesus walked country telling stories and teaching. Bible stories, like Aboriginal stories have a universal profound truth to different people. Aboriginal stories give messages and create a sense of belonging. When we pick up a biblical story, we are also engaging with a text that was passed down with a message. The common thread in the origin of all sacred texts is the desire to convey a sacred or religious message

Land, People and Spirit: Exploring Connections Stage 2 Page | 7

to the community. Jesus, like Aboriginal storytellers had listened to the stories of his history, told stories to teach others, and in the end became part of the story.

Symbols: These are dynamic and full of power. Our primary Christian symbols draw us into participation in the Paschal mystery. Aboriginal symbols carry an emotional connection, particularly with land. Totems show people’s spiritual connectedness with their land.

Ritual: Ritual is vital in both Aboriginal and Christian celebrations. The total action of ritual is designed to enable a transformation of participants.

Connecting Land, People and Spirit in Aboriginal and Christian Spirituality

There are three ‘Land, People and Spirit’ modules. Each module will create experiences that will allow children to explore aspects of the connection between Aboriginal and Christian spiritualities in light of land, people and spirit.

It is recognised that the three aspects of Aboriginal spirituality~ Land, People and Spirit are intimately connected and cannot be totally separated. Whilst different aspects will be explored, the connections will be maintained.

LAND

LAND IS SACRED:

In Aboriginal Beliefs

For Aboriginal people land is sacred. It may be said, to Aboriginal people, land is God. For Aboriginal people, to look at their country is to see God near and present. “Without land we are nothing…Without land we are a lost people.” (Djon Mundine O.A.M in Catholic Earthcare Australia On Holy Ground, p.9)

In Catholic Beliefs

Sacramentality is the basis of our Catholic faith i.e. all life is holy and that means that all creation is holy. Catholic Social Teaching principles teach us that we are stewards of creation. The goods of the earth are gifts from God, and they are intended by God for the benefit of everyone. How we treat the environment is a measure of our stewardship, a sign of our respect for the Creator. “To claim to love the Creator but to abuse the world in which we live is like claiming to be fans of Shakespeare whilst burning his plays”

Rose, M and Fletcher, J Why Should Christians Care for the Environment?

http://docs.google.com/viewer?a=v&q=cache:8K9v4ivwco8J:www.tearfund.org/webdocs/website/Campaigning/JC%2520Theology%2520Paper_July07.pdf+christianity+and+the+environment&hl=en&gl=au&pid=bl&srcid=ADGEESiZg4rrP5tNwQ0zJrMcgwHXYzrZOUW90Ji8IhFumHMwYYr0Do7OntELyfO8EfkpilTZ7fT9rOsdYwrbW54qulnV2cNCSJVEVpyQkRev84tnj8LQa89mS1LBcNT1X-iub2ELMla3&sig=AHIEtbRxiwtibYeoXchhtllDqSVxgL7MEg

Creation is a primary revelation of God and so when we care for creation we are really caring for God. St Augustine said that sacrament is a visible presence of an invisible reality and so land is sacrament because it is a concrete way that we can see the presence of God every day. Sr Elizabeth Johnson RSJ states “We need to appreciate all over again that the whole universe is a sacrament, vivified by the presence of the Creator Spirit” (Catholic Earthcare Australia On Holy Ground, p. 13).

LAND: COUNTRY

Aboriginal Country

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Australia has approximately 270 Aboriginal countries, each with its own Dreaming, language, art, songs, rituals, behaviours and customs. There is both commonality and diversity within Aboriginal countries. Aboriginal culture in each country is influenced strongly by the land e.g. the art, songs, rituals, behaviours and customs differed in countries near water to those in desert lands. Aboriginal mobs often tell similar stories, but the symbolism behind the stories differs from country to country. Children growing up in their country would develop mental maps of their countries and learnt proper behaviours within those countries. Today, groups of Aboriginal people are trying to maintain this culture and especially the transfer of knowledge from old to young.

Mapping is a way of expressing connections at different points along a particular track or path. In an Aboriginal way, certain ways of behaving are an integral part of seeing and relating to different places. This means that your behaviours show your respect to the particular place.

Aboriginal people have always had special places within their country. These places are used for different reasons. Some are learning places, celebration places, healing places, ceremony places or meeting places.

“Individual clans ‘speak’ in different capacities for particular areas of land and generally have a responsibility to protect and look after sites of cultural and religious significance, known as dreaming or sacred sites…Aboriginal landowners continue to be reliant on the natural environment for both spiritual, social and natural well-being” (Northern Land Council, 2003 Caring for Country http://www.nlc.org.au/html

“People talk about country in the same way that they would talk about a person: they speak to country, sing to country, visit country, worry about country, feel sorry for country, and long for country. People say that country knows, hears, smells, takes notice, takes care, is sorry or happy…country is a living entity with a yesterday, today and tomorrow, with a consciousness, and a will toward life. Because of this richness, country is home, and peace; nourishment for body, mind and spirit; heart’s ease.”

(Aboriginal Art Online http://www.aboriginalartonline.com/culture/land.php)

Country in Biblical Lands

The land of the Bible also was made up of different countries and groups of people with different cultures and languages. The story of Jacob from the Old Testament tells us that it was from Jacob’s twelve sons that the twelve tribes of Israel grew. As with Aboriginal countries biblical countries had similarities and differences and yet there were connections between them and in various ways they influenced each other.

To the south in the Nile Valley, were an important people governed by dynasties of kings or Pharaohs. To the north on the plains of Asia Minor lived the Hittites. To the east were the vast expanses of Mesopotamia in a region called the Fertile Crescent. Here powerful

civilisations grew such as Sumer, Akaad and Babylonia in the south and Assyria in the north in the area now known as Iraq. Further east in the area which is now Iran lived the Medes and then the Persians.

People came from the west to invade including the Greeks and the Romans. In this area was a tiny people called the Israelites who were buffered between great powers. Biblical texts call

this area Canaan, now Palestine (taken from the word Philistines). The central region is made up of the plain of Galilee and the hill country of Samaria and Judah. To the east was the Jordan valley.

(Charpentier, E, 1981 How to Read the Old Testament SCM Press, Paris, p. 16)

“The land is often a player in biblical narratives. Often, the writer of a biblical text requires some understanding on the part of the reader of the land and its particular circumstances in order to appreciate the significance of the narrative.” (Ryan, M Teaching the Bible 2001 Social Science Press, Nelson Cengage Learning, South Melbourne, p. 1

Like Aboriginal countries there were diverse terrains in the Biblical lands. These included:

rich agricultural areas, often on fertile plains Land, People and Spirit: Exploring Connections Stage 2 Page | 9

barren deserts rivers and seas, including the Dead Sea which is 80km of salt water which does not support fish life mountainous areas, some of which were fertile a sub-sea level rift valley hill regions of low rainfall.

TRADE:

Trade Routes in Aboriginal Life:

Trade routes extended across the continent. People traded for materials they could not get in their own country, such as different coloured ochres, hard stones for grinding or spearheads.

Each community traded, and still trades across boundaries with other communities. There were and are trade routes that extend across the whole continent. People traded ochres, weapons, implements and food. It was also a way of getting the news from other places. In this way, sometimes songs, dances and stories were traded also.

People used these opportunities to organise future meetings and social gatherings. Sign language was sometimes used to overcome any language difficulties.

Trade in Jesus’ time:

Trade routes were very important in ancient times as they supported the growth and success of civilizations . They allowed goods to be shared, but at the same time, ideas and particularly religion spread along trade routes . Jesus was born in the era when the Roman Empire had expanded throughout the Mediterranean area, creating a network of land and sea routes used for trade and communication. There was a network of over 1000 000km of paved roads, connecting centres of trade, government and culture. Jesus spent most of his life near an ancient trade route called Via Maris which connected the silk and incense routes from Iran to China and through the Mediterranean to the west coast of Asia. Several of Jesus’ disciples were fisherman. They took Jesus’ ideas to new people via their trade routes of fishing. “The fact that Jesus spent most of his time in close proximity to the international trade route offers insight into the diversity of people and ideas he encountered. This reality also helps to explain how his message was able to spread from humble Nazareth to the ends of the earth”.

http://www.nazarethvillage.com/category/79/First-Century-Travel

Seasonal Signs and Celebrations

In Aboriginal Ways of Being

Seasonal signs are many and vary from country to country. Celebrations can be held when food is plentiful, depending on the plant life in different areas of Australia. One example of such celebration is the Bunya Nut Festival in South East Queensland. From community to community there are different seasonal celebrations.

Bunya Nut Festival

The Bunya Nut Festival happened in southern Queensland every three years after the Aboriginal people harvested the Bunya nuts. People even came from New South Wales to join in the festival.

The festival happened in the country of the Jarowair people where the Bunya nuts grow. People from about 15 Aboriginal countries came to celebrate. The festival happened in spring when the Bunya nuts were ripe, but only every three years so too many nuts weren’t

picked. Aboriginal people knew how to look after their land. During the festival, people shared food, eating the delicious Bunya nuts. They shared stories, had fun and talked about

their land.

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On the way to the Festival, the men had a special celebration at a place nearby called Gumminguruu where they celebrated young men becoming adults. These ceremonies were led by the elders. Women and young children didn’t attend.

Liturgical seasons

In the Catholic tradition, we too celebrate different seasons which have different moods and meanings. The whole mystery of Christ unfolds throughout the liturgical year. The different seasons focus on different parts of this mystery. The Paschal mystery is our core understanding of life- we live, die and rise with Jesus Christ every day. Some of the seasons are appropriate to the seasons of the Northern Hemisphere e.g. the Easter Season is a time of new life in the northern springtime. In Australia, we adjust the celebrations to suit the time of year we are experiencing. Within our liturgical seasons, we also have special festivals to celebrate significant parts of our story ( For liturgical calendar see Appendix 1).

PEOPLE

HOSPITALITY

Hospitality in Aboriginal Cultures

Aboriginal children are taught proper behaviours at different places in the country by the adults in the community. In many past and present Aboriginal communities there have been and are meeting places where the community gathers for meetings or special occasions. Proper behaviours in country extend to visiting other countries. Aboriginal people often need/needed to cross another country for reasons such as finding food (e.g. maybe to fish). It is respectful not to enter another country without permission. Aboriginal people would have meeting places on the boundaries of countries where such permission could be sought and given. Hospitality was/is often shared between communities through sharing of things such as food and other things such as plants which would be specific to that country. Hospitality is part of the Aboriginal way of respect.

Hospitality in Catholic Faith

Eucharist is the summit of hospitality for Catholics. When the bread is broken into pieces at Eucharist, it is divided so that we can share. We receive bread, but we want to share with those around us. We are called, not only to break the bread, but to break open our lives and share with others, especially those who are poor, lonely and left out , those who have no bread to eat, just as Jesus did. This is our mission for which we are nourished by Eucharist.

On the night of the Last Supper, Jesus the special guest showed in a special way how he had come to serve others as he broke bread for his disciples. In John’s Gospel we also hear that Jesus washed the feet of his friends as a sign of service. In memory of Jesus’ act of hospitality, the priest and ministers at Mass also provide hospitality by making sure that everything is ready to celebrate the Mass and by making sure that people are welcomed. In turn, the Assembly is called to do the same thing in their own lives.

SPIRIT

Spirituality

Spirituality refers to “the ancient and abiding human quest for connectedness with something larger and more trustworthy than our egos- with our own souls, with one another, with the worlds of history and nature, with the invisible winds of the spirit, with the mystery of being alive” ( Palmer, P. Evoking the Spirit in Educational Leadership, Dec1998-Jan 1999, p.6)

Aboriginal SpiritualityLand, People and Spirit: Exploring Connections Stage 2 Page | 11

“In terms of Aboriginal ways of being, people’s spirituality is central to their way of life” (Guyunguu, Teachers’ Notes, p. 15). We refer to Aboriginal spirituality rather than religion. This is firstly because the word “religion” has connotations of established, organised world religions, “indigenous Australian spirituality is localised by definition: it is more a way of life, of connectedness and belonging” ( Guyunguu, Teacher’s Notes, p. 15) Secondly, many indigenous people are upset by in-depth studies of their belief systems because of the secret and sacred nature of such beliefs. It is also important to recognise that many Aboriginal peoples also hold mainstream religious beliefs e.g. there are many Aboriginal Catholic people.

The Dreaming

The Dreaming is the spiritual concept of purpose, time, connectedness and spirit. The Dreaming encompasses spiritual knowledge, past, present and future. It explains all life, the connections between People, Land and Spirit and is expressed through a continuing journey of growth and learning.

Christian Spirituality

St John tell us that “God is spirit’ (John 4:24) and that spirit is active in us. It may be said that the Holy Spirit is the felt experience of God in our lives. When we see God active in the world through creation and through people, we say that the Holy Spirit is at work.

The Spirit of God was poured out through Jesus’ life. The spirit of love worked through Jesus to heal wounds, free us to serve one another and choose a future, as seen in Luke 4:16-21, which is sometimes known as Jesus’ Mission Statement:

He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. And he stood up to read. The scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written: "The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord's favor."

The Spirit of God poured out through Jesus’ resurrection lures us together through interpersonal love into a future full of hope.

“To encounter the living Lord is to hear his call to follow him. Our spiritual journey of discipleship is guided by the Holy Spirit of Jesus working within us. Not our initiative, but God’s is primary. We are followers of the way of Jesus…Our spiritual awakening is a sheer gift from God, and continues to be sustained by the sheer graciousness of God” Ranson, Fr D. Living in the Holy Spirit ,Elements of Catholic Spirituality 2008 Australian Catholic Bishops’ Conference.

Offering Respect to Aboriginal Peoples and CulturesIt is important that teachers and children offer respect to Aboriginal peoples and cultures. It is advised that teachers consult with the local Aboriginal community or the Aboriginal Education Officer from the CSO about appropriate behaviours and local terminology.

Children must come to understand that there are many Aboriginal countries, each with its own distinct culture, behaviours and language. Whilst there are commonalities, each country is also distinctive in its own way. Therefore, it is important not to talk about Aboriginal and Torres Strait peoples as if they are all the same.

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The term ‘Aborigines’ is inappropriate and can be offensive to Aboriginal people. The indigenous people of Australia are best described as ‘Aboriginal people’. The term ‘Koori’ is not accepted by all Aboriginal people and is more a local term used in some areas. Wherever possible, it is best to use the local community language.

The word ‘tribe’ is a European word which has colonial connotations, especially from North America and Africa. It does not describe an Aboriginal community. Local language names are to be used preferably. However, the word ‘mob’ is an Aboriginal English word which is often used by Aboriginal people to describe people they are connected with, the community they come from or people they live of work with.

“Dreamtime has been used in the past to refer to the period of creation, a time passed, a time period finished. But the reality is that the Dreaming cannot be limited in time- it is past, present and future all in one-right one . Different Aboriginal communities have different dreamings. Some Aboriginal groups will also have a specific word to refer to the Dreaming” (Guyunguu, p.15) Some Aboriginal peoples still use the word ‘Dreamtime’ and this should be respected, however it is best for teachers and children to use the word ‘Dreaming’.

Aboriginal people generally object to the words ‘myth’ or ‘legend’ being used to describe Dreaming stories. This tends to put them in the same category as fairytales, rather than a spiritual reality that happened and still exists. Dreaming stories are true in an Aboriginal sense.

Student ContextPlease cater for the student context of your class in your planning of this module.

Developing the PartnershipPlease make connections between the learning in this module and parents and the wider community.

It is critical to the authentic and meaningful teaching of these modules, to involve Aboriginal people, specifically those from your local area. Therefore it will be important for you to develop partnerships with local Aboriginal people. Please contact the Diocesan Aboriginal Education Officer to seek advice on these matters. Aboriginal visiting speakers may require payment.

Curriculum LinksIn your planning, please make links with other Key Learning Areas.

***The ‘Land, People and Spirit’ modules are designed to be taught in an Aboriginal way of being. Aboriginal children learn through experience. To honour this way of learning, it is important that these experiences offer children an opportunity to experience Aboriginal spirituality, rather than just learning about it.

Full explanations of experiences are given, however in the teacher’s program these can be written in a shorter way. These modules are resources from which teachers plan their own units. Therefore, there are many suggested tasks , some of which may be chosen by the teacher to address the deep learning of the module for the student context of their own class.***

Planning a Quality Learning Sequence for your class

Quality religious education will be achieved only by deep thinking about where you are going and how you plan the learning journey to get there. Begin with the end in mind and then consider how you will build field to meet your goals. Land, People and Spirit: Exploring Connections Stage 2 Page | 13

Remember that you cannot expect children to develop deep knowledge and understanding, unless you as teacher have deep knowledge and understanding yourself. According to the Quality Teaching Framework, quality teaching will occur when you ask yourself four questions:

What do you want the students to learn? Why does the learning matter? What are you going to get the students to do (or produce)? How well do you expect them to do it?The suggested learning sequence has been planned through such a process. However, it cannot be written with the understanding of the student context of each class and relationship to other learning that is happening in the class. It is therefore necessary for you as teacher to plan your own unit, using this module as a support. Doing so is part of your role as an “activist professional” (a teacher who actively works to improve their professionalism).

Suggested Teaching, Learning and Assessment Experiences

These are suggested teaching and learning experiences. The essential part of teaching this module is that you, as teacher have deep knowledge and understanding of the subject matter. Reading in depth the “Background for the Teacher” and “Scripture in Context” will give you the basic understanding you need.

It is essential to use the whole module to plan your own unit. You might like to change the questions to suit your class. Your unit should be written in acknowledgement of the student context of your class. The suggested learning experiences are meant to be adapted for this purpose. You should design learning experiences for the purpose of formative and summative assessment. When designing quality learning experiences and assessments, they must address the outcomes, learning intentions and success criteria based on the enduring understandings of the module.

Connecting to the Spirit through Land and People for Aboriginal and Christian people

Key Concepts

Land Sacred places Ancestors kinship Story

People Symbols Elders Song lines Storytelling

Spirit Connections Totems Seasons Symbols

Sacredness Country Liturgical year Love Community

Sacrament Belonging Celebrations Proper behaviours Wonder

Language Relationships Respect Dreaming Trade

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Feast Learning to be Belonging Creation hospitality

Family festivals Ritual scripture Ways of life

What is important for Students to Know and Do There are many Aboriginal countries, each with its own language, customs, art and rituals. The land of the Bible also

consists of many different cultural groups. Aboriginal people have special places in their country including sacred places, learning places, celebration places,

healing places, ceremony places and meeting places. Christian people also have sacred and special places such as churches.

Aboriginal people celebrate with the seasons. Christian people also celebrate seasonally through the liturgical year. Within the seasons there are special feasts and festivals.

Both Aboriginal and Christian peoples offer and receive hospitality. It is important to connect with local Aboriginal communities and to offer them respect. It is important not to offend Aboriginal people by using wrong terminology.

Enduring Understandings The Dreaming is the heart of Aboriginal Spirituality through which land, people and spirit are connected. To Christian

people land and people are sacred, being the face of God in the world. Respect is a way of being for Aboriginal people. Christian disciples are also called to respect creation and people. In both Aboriginal and Christian spiritualities, respect is offered to those who have come before us. Seasonal celebrations help people to express who they are. Hospitality is offered as part of celebrating Aboriginal people know their country and have a special relationship with it. We can learn from their connection with

land.

***The ‘Land, People and Spirit’ modules are designed to be taught in an Aboriginal way of being. Aboriginal children learn through experience. To honour this way of learning, it is important that these experiences offer children an opportunity to experience Aboriginal spirituality, rather than just learning about it.***

Suggested Big Question

How do Aboriginal and Christian people connect to spirit through land and people?

Suggested Essential Questions

How is the spirit found in the seasons for Aboriginal and Christian people?

How is the spirit found in the hospitality of Aboriginal and Christian people?

Review Big Question: How do Aboriginal and Christian people connect to spirit through land and people?

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Suggested Teaching, Learning and Assessment Experiences

How do Aboriginal and Christian people connect to spirit through land and people? Display big question and ask children what they know about Aboriginal culture. They may recall experiences from the

Stage 1 “Land, People, Spirit” module. Check for misconceptions which may become questions that you might ask an Aboriginal speaker during the module. Set up a display area which may contain Aboriginal and Christian maps, art, stories, artefacts etc.

How is the spirit found in the seasons for Aboriginal and Christian people?

Experience 1: Seasonal Signs and Celebrations

On a fine day take children on a walk in the playground or the local area, looking for seasonal signs e.g. What is the temperature like? Do you notice anything else about the weather? What do you notice about the vegetation (e.g. leaves turning in Autumn, trees bare in winter, new flowers/ leaves in spring)? Can you see anything in the animal behaviour (e.g. Can you see any birds nesting?) What do you notice about the colours at this time of year?

On return to the classroom, discuss the seasonal signs for the particular season it is, and what signs there may be in other seasons. Resources such as books, posters, pictures of IWB may support this task. Record on a retrieval chart or on IWB seasonal signs for each season of the year. Ask children how the seasonal signs cause us to do some different things in our lives:

Do we eat different fruit in different seasons (e.g. mangoes, stoned fruit in late spring and summer)?

Do we sometimes eat our foods in different ways (e.g. casseroles inside in winter, outside bar-b-cues in summer)?

Do we play different sports in different seasons (e.g. soccer, footy, skiing and netball in winter and Little Athletics, cricket, surfing, and baseball in summer)?

Do we dress differently in different seasons?

Do we do different things in different seasons (e.g. watch DVDS in front of the fire in winter and go to the beach in summer?)

Do the long days and daylight saving allow us to do different things in spring and summer (e.g. who plays outside late in summer?)

Do we celebrate differently in the warm/ hot seasons? Why do you think there are more weddings in spring and summer?

Do we have different sorts of holidays in different seasons? Why?

Tell children that traditional Aboriginal peoples were and still are very good at reading the signs of their countries and were not only aware of the seasons but they lived in tune with the seasons. Aboriginal people feel the gift of the spirit in their land which is expressed in everything in country including the seasons. People from different Aboriginal countries have always lived in different ways with the seasons because of their different land and climates. There are over 270 Aboriginal countries in Australia. Show Aboriginal map of Australia on IWB (see Appendix 2). Use Google Earth, zooming into various Aboriginal countries in different climates (e.g. Uluru, the Daintree, the Snowy Mountains) discussing how the seasonal signs may be different in different areas of Australia.

Introduce an Aboriginal Festival, the Bunya Nut Festival from South East Queensland. This festival was held every three years in traditional Aboriginal culture until the 1860s. In recent years, people have begun the celebrations again. Tell the story of the festival using pictures and information in Appendix 3 (courtesy of Flickr). Complete a reciprocal teaching task using the information about the Bunya Nut Festival in Appendix 4.

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Discuss the signs of the season that led to the Bunya nut festival :- the nuts were ripe between January and March; the nuts would begin to fall when they were ripe- every three years there was a bumper crop of nuts and there was plenty to share- Continue discussion by focusing on the celebrations that happened as the people read the signs of the season:- people would come for up to 300km to share in the Festival- the Jabowair people offered hospitality to visitors- people shared food, stories, songs, games etc that were related to the season and especially to the crop of Bunya

nuts- on the way the men held special seasonal ceremonies to welcome young men to adulthood.

Children form into groups of four. On a piece of paper, each child writes one way that they think Aboriginal people responded to the signs of the season during the Bunya Nut Festival. Each has a turn to state their idea whilst the others listen. The group then combines their ideas to make a poster, PowerPoint presentation or use Mind Mapping Apps such as Educreations or ShowMe showing the signs of the season and how they led people to celebrate in the Bunya Nut Festival (suggested format for poster in Appendix 5).

Ask children if they know any of the special celebrations that we as Catholics have. Brainstorm and record on the board. Tell children that we celebrate these feasts in seasons:

In everybody’s life there are times or seasons of joy, celebration, festivity and importance. The church uses the colour white for these times.There are times of preparation, saying sorry and forgiving, thinking in special ways about how we can help others and of being sad. The Church uses the colour purple for these times. But most of our lives could be described as ordinary time. In these times we work, learn, listen and share meals together. The church uses the colour green for these times. Children complete a sheet “Seasons in Our Lives” in which they draw time of their lives under the liturgical colours. Under each colour, they record key words that would describe these times (e.g. celebration, preparation, forgiveness etc):

- ‘white times’ might include :times of great celebration and joy such as ~ weddings, birthdays, holidays, Christmas, Easter, Baptisms, anniversaries etc.

- ‘purple times’ might include:preparing for something such as a wedding, birthday, Christmas or Easter the deep sadness of a death of a friend or family membertimes when we focus on others e.g. through Project Compassiontimes when we think about making changes in our lives

- green times’ includes the things of our everyday lives such as :

learning, going to school, homework

having dinner together

playing with friends

listening to stories

making friends etc

Look at the liturgical calendar (Appendix 1) and relate to the signs of our lives just discussed:

Identify the special white times (Christmas and Easter). Discuss why these are times of such importance and celebration in the Church. Tell children that there are other single days that are also very special and the priest will wear white. We call these solemnities. They include days like the Feast of the Assumption, St Patrick’s Day and the Annunciation. A few very special feast days use the colour red (often when we remember someone who died for their faith or if the symbol of fire is used such as for Pentecost) and only occasionally pink.

Identify the purple times, those of preparation, Advent and Lent. Ask what these seasons prepare for and how.

Look at the large areas of green time, just like our own lives. These times are important to our growth as humans and Christians. The word ‘ordinary’ also means that we hear the stories of Jesus’ life in order.

***Tell the children that the colours red and pink are used on some special liturgical days, but only for special feasts not for whole liturgical seasons.

Observe the use of liturgical colours in the church in ways such as:

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Next time children attend a Mass or liturgy in the church, observe the colours- vestments, banners, decorations etc. After the liturgy ask Father to talk to the children about liturgical seasons.

Ask the priest to visit the classroom and bring a stole in each liturgical colour. Ask him to discuss the liturgical seasons with the children.

Prepare a sacred place in the classroom that is decorated in the liturgical colour of the season and also signs of the natural seasons (flowers, leaves, cones etc) of which Aboriginal people are in tune.

Children research the liturgical seasons and which feasts or festivals fall in each. Symbols of each season / names of feasts on cards etc can be placed on liturgical cloths of each seasonal colour. There is some information which can be used by the students in Appendix 5. This should be supported by internet research from quality Catholic websites.

Introduce the scripture from Ecclesiastes “There is a time for every purpose under heaven” (see adapted version in Scripture in Context). Tell children that this poetry is said to have been written by King Solomon in Old Testament days. It tells us that our lives are about different seasons- just like nature’s seasons some times are cold or sad, others are happy or warm. Of course, this poetry was told for the people of the times (e.g. they used to throw stones on used farming fields so people wouldn’t overuse the soil and when they were ready to use the fields gain they would gather them together). Create a retrieval chart which compares the ways that the seasons are lived out in both Aboriginal and Christian lives using the words of the scripture (see Appendix 6)

View the song based on this scripture , “Turn, Turn, Turn” by the Byrds on You Tube http://www.youtube.com/watch?v=WB6jhbtDUZE ( the core scripture has an edited version of the scripture, when watching the You Tube version, you may need to tell children that this scripture was written many years ago in a different society to ours. We can apply it to our lives by saying for “there is a time to kill…” that can mean stopping something forever or “killing it off”. So what behaviours do we need to kill off (maybe telling lies or hurting the feelings of others)? When the song says “a time to hate”, ask what should we hate in our lives? (We should hate that our environment is being destroyed, we should hate that there are many children who have nothing to eat and don’t go to school etc).

Suggested Group Assessment S S2.5: Children take photos with digital camera and search online for other suitable digital photos to express the Ecclesiastes scripture in both Aboriginal and Christian life. Make a Power Point, Photo Story or movie, adding text or voiceover containing the lines of the scripture and how they apply to different aspects of Aboriginal and Christian life today. This could also be done on paper by making posters.

How is the Spirit found in the hospitality of Aboriginal and Christian people?Experience 2: Hospitality

Choose a place in the playground that is going to be a special place for the children. Tell children that when they go to this place they will offer respect to the spirit of people who have walked that land before (children who have attended the school, teachers who have worked there, people who have cared for the buildings and grounds and the Aboriginal people who walked that country for thousands of years before European settlement). Discuss ways of showing respect such as…walking quietly to the special place, sitting quietly and not speaking until asked by the teacher. This will be a place where the class can go to have a ‘yarn’ or get together and have a chat about what is happening and about any worries for the children. Visiting the special place, then showing proper behaviours and having a ‘yarn’ can happen throughout the module and in fact throughout the year. This can be a good time to discuss class issues. After these experiences sometimes children might soul journal, paint, write, draw etc.

Introduce the word ‘hospitality’. Establish prior understanding of this word. Ask children if they can see another big word inside the word ‘hospitality’. They can search the origin of the word on the internet. They will find that :

Its origin is in the Latin word for ‘host’~ ‘hospes’ It is about the relationship between host and guest. The word ‘hospital’ was originally used to a place where pilgrims and other travellers could stop and be

cared for. Its meaning of giving love and kindness to someone in need has led to our term ‘hospital’ today.

Remind children of the Bunya Nut Festival, telling students that this is one example of how traditional Aboriginal people showed hospitality to people from neighbouring countries. Whether host or guest people knew proper behaviours and followed them as the crossing countries happened for things like trade and celebration. Invite another class to the special place. Send them a message of invitation, and tell them of proper behaviours when they visit.

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Have a purpose for the visit e.g. to celebrate together; to show them something special such as a dance; to discuss something coming up at school. Children may prepare food as part of the hospitality. Afterwards children journal about their experience of hospitality. At a later time, bring both classes together to discuss the giving and receiving of hospitality:

What is it like to give/ receive hospitality? How do guests respect the hosts by showing proper behaviours? Was the invitation important? Why? Do you think hospitality builds up friendships/ relationships? How? Why?

Home school Connector: Discuss with parents/carers how they give and receive hospitality in their family life. Children bring in a photo of hospitality at home e.g. dinners, parties, prayer groups, cups of tea with friends etc). Brainstorm some of the features of hospitality. Children can record these on cards and place around the display.

Visit the church and discuss how respect is shown by people: being quiet; genuflecting; making the sign of the cross; bowing; listening and responding when Mass is on; joining in the movements of the Mass; praying etc. On return to the classroom ask children to whom we are showing respect both in the Church and in your special place- not only to God, but to God present in ourselves and in the gift of creation and to the spirit of all those people who have gone before us. Discuss hospitality in the church:

- We experience Jesus’ hospitality through the gift of Eucharist- Often people welcome us at the door- The priest and other ministers serve us- We sing and celebrate- People prepare the church and decorate it- Often there is hospitality after Mass ( e.g. a cup of tea)

Introduce the concept of Jesus’ hospitality through the story of the Last Supper in the “To Know, Worship and Love” big book. Focus on how Jesus was the special guest and yet he washed the feet of the disciples showing that he always wanted to be of service. Explore the concept of Jesus’ hospitality in ways such as:

- Hot seat: one person chosen to be Jesus, another one of the disciples. Class ask the people in the hot seat questions (e.g. to Jesus: Why did you wash the disciples’ feet? How does it feel when you serve others? Is the way that you served on that night how you want you disciples to serve? etc)

- Imagine that you are Jesus. Write a letter to future followers asking them to show hospitality by serving others.

- Think of all the ways that Jesus served others. Next to each one, come up with ways that we can do the same in our own lives.

Learn the Prayer of thanks for Eucharistic hospitality (see Prayer Focus for the module). This can be said in the class at different times e.g. after Mass, after lunch.

How do Aboriginal and Christian people connect to spirit through land and people? Discuss ways that we have discussed the connection between land, people and the spirit for both Aboriginal and

Christian people:- Aboriginal people focus this connection in their Dreaming, which is about how their whole way of life is

connected to their ancestors through the land. To Aboriginal people land is like God. They are completely in harmony with the land.

- Christian people see creation as being God working in the world today, bringing new life in the seasons, plants, animals, weather patterns etc every day. We also see God as being present in people who are created to be like God.

Tell children that people need to know where they came from and how their past is connected to how they live now and then creates a future. People from different religions and beliefs have stories to tell of the wonder of creation. Aboriginal people have Dreaming stories. Aboriginal and Jewish people have the creation stories of the Old Testament. These stories aren’t meant to be about the past, a time gone by. They are mean to be about how we are

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connected to the wonder of creation every day, because we are part of creation. They are meant to call us to care for the gifts of the land and each other.

Listen to/ learn Spirit Dream by Monica Brown, a song that connects Aboriginal and Christian spirituality.

Compare an Aboriginal Dreaming Story (such as the Rainbow Serpent, although there are different versions of this story as well as other stories from various countries) with the First Creation Story from the Book of Genesis. There are several Dreaming Stories available at http://australianmuseum.net.au/Stories-of-the-Dreaming

Suggested Assessment GRHD S 2.Complete a Similarities/ Differences Chart or Venn Diagram comparing the Aboriginal Dreaming Story with the First Creation story. Reflect upon what these stories tell us about how to live in the world in tune with the land and well with each other.

Place these words on cards or on the board: Seasonal celebrations, Hospitality, Dreaming. Children plan together a liturgy or celebration that brings these elements of the unit together. Brainstorm criteria e.g. Hospitality should be shown by invitations, proper behaviours, sharing of food, drink, story, dance or song. The celebration should capture the season of the year and/ or the liturgical season. The celebration should include a Dreaming story. ( Anecdotal evidence of children participation in planning and participating can be used to assess PS 2.3b)

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Appendix 1

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Appendix 2

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Appendix 3

This is the Bunya Nut Tree. It grows in South East Queensland, mainly in Rainforest areas. It is a majestic towering tree with cones as big as footballs.

http://farm3.static.flickr.com/2342/1558666160_3c23e36843.jpg

The mature Bunya Nut cones weigh between 5 and 10 kg each.

The Bunya Nut was traditional Aboriginal food for people of the area and for those who would travel up to 300kms to feast on the nuts.

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Bunya nut season is from January to March. Each year the trees produce some cones, but every three years there is a bumper crop. This is when Aboriginal peoples travelled up to 300 km to join in the Bunya Nut Festival. They shared and swapped food, told stories, sang songs, played games and had ceremonies.

Different Aboriginal mobs who came to the festival sometimes had to put aside differences to share in this festival. The local people offered hospitality by sharing local food. Often the visitors brought food from their country to share or trade e.g. people who lived by the sea may have traded fish for Bunya nuts and berries.

The Aboriginal people made things out of the cones and played games with them.

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On the way to the Bunya Nut Festival, the Aboriginal men had a special ceremony to welcome young men to be adults. This is called an initiation ceremony. It happened at a place called Gummingurru.

http://www.gummingurru.com.au/The+Past+is+Alive Honour is offered to the ancestors past and present who have visited, celebrated at and cared for this sacred site.

Appendix 4

The Bunya Nut Festival

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The Bunya Nut Tree grows in South East Queensland, mainly in Rainforest areas. It is a majestic towering tree with cones as big as footballs. The mature Bunya Nut cones weigh between 5 and 10 kg each. The Bunya Nut was traditional Aboriginal food for people of the area and for those who would travel up to 300kms to feast on the nuts.

Bunya nut season is from January to March. Each year the trees produce some cones, but every three years there is a bumper crop. Aboriginal people knew the signs of the seasons and came to celebrate these signs together. They knew that there would be a bumper crop of Bunya nuts and so they travelled up to 300 km to join in the Bunya Nut Festival. They shared and swapped food, told stories, sang songs, played games and had ceremonies.

Different Aboriginal mobs who came to the festival sometimes had to put aside differences to share in this festival. The local people , the Jabowair people offered hospitality by sharing local food. Often the visitors brought food from their country to share or trade e.g. people who lived by the sea may have traded fish for Bunya nuts and berries.

Aboriginal peoples lived in tune with the land and didn’t usually harvest more than they needed. The Bunya Nut Festival was an exception. As they were only harvested every three years, the people saved some for later food supplies.

The Aboriginal people made things out of the cones and played games with them.

On the way to the Bunya Nut Festival, the Aboriginal men had a special ceremony to welcome young men to be adults. This is called an initiation ceremony. It happened at a place called Gummingurru.

Appendix 5

ADVENT

The Season of Advent is the season in which we get ready for the Season of Christmas.

It lasts for four weeks before Christmas.Land, People and Spirit: Exploring Connections Stage 2 Page | 26

It is a time of waiting, hoping and expecting something good to come.

We get ready to celebrate the birth of Jesus in the Church by thinking about Jesus and how we live our lives. We get ready to celebrate that Jesus has come into our lives.

The colour is purple and sometimes blue. On the third Sunday of Advent the colour pink is used to remind us of joy and hope as we get ready.

Advent symbols include the Advent wreath with four candles representing the four weeks of Advent. The Jesse tree is also a symbol of Advent which is Jesus’ family tree.

LENT

The Season of Lent lasts for forty days from Ash Wednesday to the Mass of the Last Supper on Holy Thursday evening.

Lent is a time of preparation for Easter when we will renew our baptismal promises.

In Lent we pray, give to the poor and on some days give up eating meat and eat less food, so that we can think of those who have nothing to eat.

The symbols of Lent are about the journey towards the cross. They include the ashes of Ash Wednesday which remind us that we are human and the palms of Palm Sunday which remind us that Jesus is king.

The main feasts of Lent are Ash Wednesday and Palm Sunday. St Patrick’s Day and the Feast of the Annunciation also usually fall in Lent, but are not Lenten feasts.

The liturgical colour of Lent is purple, which tells us that Lent is a season of waiting and preparation, of thinking about how we live our lives and about having a change of heart.

The Season of Easter

Easter is a time of amazing joy when we celebrate Jesus’ resurrection!

The Easter season lasts for fifty days from Easter Sunday through to Pentecost Sunday.

We sing alleluias again (the Church’s song of joy at the resurrection of Jesus). They are not sung during Lent, are now sung again.

The colour is white, the symbol of joy and triumph. The colour gold is often used with white in the Easter Season.

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Within this season there are two other major feasts – The Ascension of the Lord and Pentecost Sunday.

The sacred symbols of Easter include: light (the light of Christ); water (Baptism, cleansing); oil (strength).

The Season of Christmas

Christmas is a season of quiet joy and peace to all people of goodwill.

We celebrate the coming of Jesus as our Saviour.

In the Christmas season we celebrate the birth of Jesus, the coming of the three Kings, Mary the Mother of God and the Lord’s baptism.

The liturgical colour is white because it is a season of great joy. Christmas symbols include the star and the gifts.

Ordinary Time

This season is called ordinary time not because it’s not important. It is a way of saying that it is different from the other seasons.

It is made up of two periods of time

1) a short time of 2 or 3 weeks between the feasts of Epiphany (visit of the three kings) and Ash Wednesday, commencing with the baptism of the Lord and

2) a longer time from Pentecost Sunday until Advent.

During the season of ordinary time, the events of Jesus’ public ministry are celebrated, except those leading up to his death and resurrection.

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There are also a number of major feasts including Trinity Sunday, Sacred Heart, Corpus Christi (The Body and Blood of Christ) and a number of Mary’s feasts.

The colour is green like the trees and grass. The main theme is hope.

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Appendix 6

***Children should come up with ideas in this retrieval chart. The ideas in blue and red are suggestions to assist the teacher.

Scripture Christian Spirituality Aboriginal Spirituality

For everything there is a season,and a time for every purpose under heaven:

Christians celebrate our story in seasons that reflect the times of our lives. God calls us to care for each other and for the land as we live our lives.

Aboriginal lives are part of the land and its seasons. The land is only used for what is needed, it is not abused.

A time to be born, a time to dieThe church is part of our circle of life being there to welcome us in baptism and send us onto new life when we die.

The cycle of life is lived out and celebrated in Aboriginal Dreaming stories and culture. Aboriginal people know the cycles of life and death in the land.

A time to plant, a time to reapChristians try to ‘sow’ love and justice and should also ‘reap’ or feel love and justice in our lives,

Aboriginal people live in tune with the seasons, planting and reaping only what they need.

A time to weep, a time to laugh Life is made up of both sad and happy times. The seasons of the church celebrate both the sad and happy times. Christians are called to be with each other in the sad and happy times and to reach out to those who are sad and lonely.

Aboriginal people share sad and happy times together. They have special times, places and celebrations for sharing these times.

A time to mourn, a time to danceChristians celebrate the sad and happy times through liturgy, songs, stories and prayers.

Aboriginal people celebrate the sad and happy times of life with song, stories, dance and ceremony.

A time to cast away stones, a time to gather stones together

Christians “cast away stones” through Reconciliation and trying to change for the better. At other times, there are new beginnings and time to pull together or “gather stones together”.

Aboriginal people base their lives on respect for land and people. Part of this is to let go of old things and old hurts and to start new things.

Appendix 7Children’s Liturgy of the Word

Liturgy OutlineLiturgy Definition: “work of the people” (in this case - the children)

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A liturgy to celebrate module learning usually has four parts of which these can contain all or some one of the suggestions.

Before you begin some other considerations!! Where will the liturgy be celebrated? Does not have to be celebrated in the church or the classroom. Outdoors is a possibility - weather permitting. Consider the placement of chairs and sacred space. Who to invite? (parents, staff, priest etc)

WE GATHER: Setting the scene Sacred Space (cloth, candle, Bible, icons etc) to be created in this part. Procession Hymn or songs of welcome Welcome and introduction to celebration Opening prayer

WE LISTEN: Stories From the Bible Outline of what has been learnt Multimedia presentations Dramatisation/ dialogue of story Hymns Liturgical Movement of story Stories of their life and families Related narratives (eg Dreamtime story)

WE RESPOND:Responding to the stories Hymn or songs Liturgical movement Prayers of Intercession Prayer Multimedia presentations Sharing work from module (eg artwork)

WE GO FORTH:Sending Forth Recessional hymn or songs Liturgical movement Prayer Thank you statement

Liturgy can be followed by offer of hospitality

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Resources

Note: The resources indicated below are recommended but not essential to assist with the teaching of this module. Please locate those available in your school and add to those below.

Teacher

Abbott. M., 2001, Sparks of the Cosmos Rituals for Seasonal Use, MediaCom Education Inc: South Australia.

Abbott. M. & Callanan. J., 2003, Sparks of Life, MediaCom Education Inc: South Australia.

Edwards. O. & Buxton. L., Guyunggu, An Aboriginal Way of Being, Diocese of Broken Bay.

Harvey. B., & Nicholls, C., 2002, Reconciliation Lower Primary Teachers Resource Book, Scholastic Education: Australia.

The Rainbow Spirit Elders, 1999, Rainbow Spirit Theology Towards an Australian Aboriginal Theology, HarperCollinsReligious: Australia.

LabOra Worship

Useful

Brown. D., O’Keefe. B., Bailey. S. & Allen Knight. B., 2000, Dhirrabuu Mari Outstanding Indigenous Australians, Coolabah Publishing: Australia. (various units of work using Gardner’s and Bloom’s,unit of work on the Dreaming and its People)

Singh. S., Andrew. D., Andy. B., Choy. M., Finlay. H., Greenway. P., Kenny. K., Morrissey. P., O’Byrne. D. & Scott. B., 2001, Aboriginal Australia & the Torres Strait Islands guide to Indigenous Australia, Lonely Planet Publications Pty Ltd: Victoria.

Audio Visual Kit: 1995, The Dreaming A Thirteen Part Animation Series, Aboriginal Nations P/L: Australia. (Aboriginal Nations

Chippendale 02 0319 6688) CD Rom-Notely, W. 1996, Aunty Wendy’s Mob Growin’ up Strong, Australian Broadcasting Commission, Australia.

LiteratureCritical

Haagen. C., 1994, Bush Toys: Aboriginal Children at Play, Dominie: Australia. Harvey. B., & Nicholls, C., 2002, Reconciliation Lower Primary Families Book, Scholastic Education: Australia. Harvey. B. & Nicholls. C., (2002), Reconciliation Festivals Book, Scholastic: Australia. Horton. D.,1994, Map of Aboriginal Australia, Acton House Macquarie Library, (ND), Macquarie Aboriginal Words, Macquarie Library: Australia. SPCK,1998 Prayers Encircling the World Holy Trinity Church, London

Useful and may already be found in many school libraries

Abdulla. I., 1994, Tucker, Omnibus Books: Sydney. (Family, lifestyle)

Adams, J. 1991, Going for Oysters, Omnibus Books: South Australia.

ATSIC, 2000, Aboriginal Australia Kit ATSIC: Australia.

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Barlow, A., 1999, Aboriginal Technology Housing, Macmillan Education Australia Pty Ltd: Australia.

Barlow, A., 1999, Aboriginal Technology Watercraft, Macmillan Education Australia Pty Ltd: Australia.

Barlow, A., 1999, Aboriginal Technology Women’s Technology, Macmillan Education Australia Pty Ltd: Australia.

Barlow, A., 1999, Aboriginal Technology Fibrecraft, Macmillan Education Australia Pty Ltd: Australia.

Barlow. M., 2002, Jirrbal Rainforest Dreamtime Stories, Magabala Books Aboriginal Corporation: Western Australia. (Dreaming stories, language, connectedness to country and all things in the country)

Breeden, S. 1995, Growing up at Uluru, (Steve Parrish student’s publishing)

Cowan. J., 2000, KUN-MAN-GUR The Rainbow Serpent, Peribo Pty Ltd: NSW.

Edwards, K., Choopadoo: Games from the Dreamtime. 1999, QUT Publications Brisbane

McLeod, P, Aboriginal Art and stories, Aboriginal Dreaming Playscripts and Masks, (Intechnics Pty Ltd 02 9869 1322)

O’Brien. M. L., 1990, The Legend of the Seven Sisters A Traditional Aboriginal Story from Western Australia, Aboriginal Studies Press: Canberra. (Dreaming story)

Oodgeroo. 2001, Stradbroke Dreamtime, HarperCollins Publishers: Australia. (Dreaming Stories old and new)

Papunya School, 2001, Papunya School Book of Country and History. (Country, connections to country, Dreaming)

Roughsey. D., 1984, The Rainbow Serpent, William Collins Publishers: Sydney. (Dreaming story, creation)

Stokes. D., 1992, Desert Dreamings, The Jacaranda Press: Queensland. (Dreaming, lifestyle, expression of spirit through art, various sites)

Trezise. P. & Roughsey. D., 1985, The Magic Firesticks, HarperCollins Publishers: Australia. (Dreaming Story, lifestyle determined by Dreaming story)

Trezise. P., 2000, Land of the Snake People, HarperCollins Publishers: Australia. (Dreaming tracks, Dreaming, Creation)

Trezise. P. & Roughsey. D., 1993, Turramulli the Giant Quinkin, HarperCollins Publishers: Australia. (Dreaming, Dreaming story, lifestyle)

Trezise. P. & Roughsey. D., 1993, Turramulli the Giant Quinkin, HarperCollins Publishers: Australia. (Dreaming, Dreaming story, lifestyle)

Trezise. P. & Roughsey. D., 1991, Gidja, HarperCollins Publishers: Australia. (Dreaming, Dreaming story, lifestyle)

Trezise. P., 1997, Quinkin Mountain, HarperCollins Publishers: Australia. (lifestyle)

Trezise. P. & Roughsey. D., 2000, The Quinkins, HarperCollins Publishers: Australia. (Dreaming, Dreaming story, lifestyle, country and connections to country)

Trezise. P. & Roughsey. D., 1984, Banana Bird and the Snake Men, HarperCollins Publishers: Australia. (Dreaming, Dreaming story, lifestyle)

Trezise. P., 2001, Land of the Brolga People, HarperCollins Publishers: Australia. (Dreaming, Dreaming story, lifestyle, songlines, dreaming tracks)

Trezise. P., 2001, Land of the Kangaroo People, HarperCollins Publishers: Australia. (Dreaming, Dreaming story, lifestyle, country, dreaming tracks, songlines, connections to country)

Trezise. P., 1997, Land of the Magpie Goose People, HarperCollins Publishers: Australia. (Dreaming, Dreaming story, lifestyle, country, dreaming tracks)

Trezise. P., 1998, Land of the Emu People, HarperCollins Publishers: Australia. (Dreaming, Dreaming story, lifestyle, country, dreaming tracks)

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Music

Monica Brown Spirit Dream, 2001 in One People, One Land, Emmaus Productions, Thornleigh

Internet

Mission and Religious Education (Lighthouse) http://missionandreligiouseducation.dbbcso.org/

Interactive Map of Aboriginal Australia: http://www.abc.net.au/indigenous/map/

You Tube Video of ‘Turn, Turn, Turn’ http://www.youtube.com/watch?v=WB6jhbtDUZE

Dreaming stories http://australia.gov.au/about-australia/australian-story/dreaming

http://www.abc.net.au/dustechoes/

http://www.rmwebed.com.au/hsie/y10/abc/dreamtime/dreamtime.htm

Images of Bunya Nuts http://www.happyearth.com.au/home/2012/2/13/bunya-nuts-enjoying-this-wonderful-bushtucker.html Lore of the Land: http://www.loreoftheland.com.au/

Yarra Healing:http://www.yarrahealing.catholic.edu.au/

Aboriginal Plant use of South Eastern Australia: http://www.anbg.gov.au/aborig.s.e.aust/index.html

The Sydney Museum (information on the Sydney area):http://www.cityofsydney.nsw.gov.au/barani

Yothu Yindi (culture, spirituality): http://www.yothuyindi.com/

South Australian Museum (culture, land, spirituality): http://www.samuseum.sa.gov.au/learn/for-educators/in-the-museum/australian-aboriginal-cultures-gallery

Sites contain information regarding symbols used in Aboriginal art

http://www.cooinda-gallery.com.au/

http://aboriginalart.com.au/culture/default.htm

http://aboriginalart.com.au/gallery/traditional.html#meaning

Aboriginal nations of the Sydney area and other Aboriginal sites for names of places

http://www.cityofsydney.nsw.gov.au/barani/themes/theme1.htm

http://www.newcastle.edu.au/group/amrhd/awaba

http://sydneyforeveryone.com.au/aboriginal-place-names/

http://www.sydneybarani.com.au/sites/aboriginal-people-and-place/

Aboriginal Land Councils

NSW ALC (02) 9689 4444 http://www.alc.org.au/

Darkinjung Local Aboriginal Land Council (Central Coast) Ph: (02) 4351 2930 Fax: (02) 4351 2946)

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Metropolitan Local Aboriginal Land Council (Northern Beaches and North Shore) (02) 4568 2294

General sites

http://www.abc.net.au/message/blackarts/culture/default.htm

http://www.naidoc.org.au/

http://www.catholic.org.au/whatsnew/1999/99mayjune_reconweek.htm

Prayer/Liturgy/Reflection

Must be localised as much as possible. Explore the website for localised information.

http://www.yarrahealing.catholic.edu.au/

Indigenous Seasons

Indigenous weather knowledge: http://www.bom.gov.au/iwk/climate_culture/Indig_seasons.shtml

Aboriginal seasons: http://www.bom.gov.au/iwk/nyoongar/

Aboriginal seasons Sydney: http://www.planetark.com/dailynewsstory.cfm/newsid/20198/story.htm

Aboriginal seasons: http://www.abc.net.au/science/features/indigenous/default.htm

Storytelling

Make short art-inspired storieshttp://storybird.com/

Capzles social storytellinghttp://www.capzles.com/

General

http://wallwisher.com/ http://www.wordle.net/ http://www.tagxedo.com/ http://www.surveymonkey.com/home/ http://www.ning.com/ http://www.wikispaces.com/

Interactive Bible Map http://wild.biblesociety.org.au//wild/index.php

Useful Apps

Superbook Bible App

The Holy Bible Bible for kids The Pope App

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Educreations PuppetPals Show Me Comic Maker

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