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Religious Education Modules – Land, People and Spirit: Deepening Connections Religious Education Modules – Land, People and Spirit: Deepening Connections Religious Education Modules – Land, People and Spirit: Deepening Connections Religious Education Modules – Land, People and Spirit: Deepening Connections Religious Education Modules – Land, People and Spirit: Deepening Connections Religious Education Modules – Land, People and Spirit: Deepening Connections Religious Education Modules – Land, People and Spirit: Deepening Connections Religious Education Modules – Land, People and Spirit: Deepening Connections Religious Education Modules – Land, People and Spirit: Deepening Connections Religious Education Modules – Land, People and Spirit: Deepening Connections Religious Education Modules – Land, People and Spirit: Deepening Connections Religious Education Modules – Land, People and Spirit: Deepening Connections Religious Education Modules – Land, People and Spirit: Deepening Connections Religious Education Modules – Land, People and Spirit: Deepening Connections Religious Education Modules – Land, People and Spirit: Deepening Connections Religious Education Modules – Land, People and Spirit: Deepening Connections Religious Education Modules – Land, People and Spirit: Deepening Connections Religious Education Modules – Land, People and Spirit: Deepening Connections

Stage 3 Module

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Land, People and Spirit: Deepening

Connections

Module Focus

This module is the third of three ‘Land, People and Spirit’ modules which explore Aboriginal spirituality and its connections with 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.

Catholic 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 spirituality’s, 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)

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OutcomesGRHD S3.1b: Describes how Christian life, nurtured by the Holy Spirit, is a response to God’s love for creationPS S3.4a: Explains how prayer, sacraments and liturgical action are integral to the faith life of a CatholicS S3.5b: Demonstrate how the message of Scripture can be applied to contemporary life

Learn About Learn ToGRHD S3.1b the responsibilities of Co-creators ways to fulfil the role of co-creator ways the Holy Spirit is active in renewing

creation Sacred Stories of the Indigenous people

PS S3.4a meditative expressions of prayer liturgical action

as an active and integral expression of faith

S S3.5b the relationship between humans and the world the covenant relationship between God and

God’s people the story of God’s people the connection between the messages in

Scripture and the lifestyle of Christians

GRHD S3.1b name and describe the responsibilities of

Christians as co-creators formulate plans of commitment and action identify the Holy Spirit as active in a Christian

response recall Aboriginal creation stories identify and describe Aboriginal ways of

viewing and caring for the environment identify the meaning and significance of

Aboriginal creation stories

PS S3.4a reflect on the role of prayer in developing a

relationship with God name ways others enhance their relationship

with God

S S3.5b research and report upon the lives of

prominent Christians identify opportunities for the application of

messages from Scripture

DISCIPLESHIP CHALLENGE

Students are challenged to care for God’s creation Students are challenged to prepare and participate in prayer rituals and liturgical action Students are challenged to relate messages from the Sacred Scriptures to daily life


Catholic Discipleship

Jesus, himself, was challenged to think beyond the confines of his own cultural and religious heritage. Similarly, the early Christians were forced to think beyond the limits of their own experience to proclaim the Good News to all. The Catholic disciple today like the early Christians, confident in God’s revelation through Jesus is open to the richness of God’s presence in all cultures and all people. That openness will come through direct connection with the world, rather than connection with the world through the filters of modern media. Catholic discipleship demands more than intellectual assent; it connects with the heart and transforms the heart. The Christian connection with Aboriginal spirituality opens the heart as the spirit is found within people and creation.

Prayer Focus: Prayer of the Four Directions

(Written by Mary Senj & Sr Marea Ross, based on Rainbow Spirit Theology concepts)

The prayer of the Four Directions is an expression of how Aboriginal beliefs can be combined with Christian beliefs. When Aboriginal people meet they place themselves in country. They identify where they currently are, they identify their neighbours and their boundaries. The purpose of this is to express gratitude to the Creator Spirit for their connections to country, their connections to people and their connections to all living things. We place ourselves in country with the Prayer of the Four Directions.

In the land there are four directions, in Aboriginal way we orient ourselves to the movement of the Sun.

Core Scripture In Context

Luke 3:23-38 “When Jesus began his work he was about thirty years old. He was the son…”

Genealogies are significant in the scriptures and are found in both the Old and New Testaments. Both the Gospel writers Matthew and Luke use genealogies in their Gospels. Their genealogies however are not the same, this being because they are theological constructs rather than exact lineages. They were used to show Jesus’ connections to important ancestors and that Jesus was the continuation of God’s history through the line of King David.

Ancestry is important in both Aboriginal and Christian stories of where people have come from, so that people may reflect upon where they are going. The peoples’ connection to people of the past allows us to see where we are today and helps to create a future. When Catholics talk about the ‘communion of saints’, we are connecting the fellowship of all those called to be people of God, uniting us to those people who have gone before us with those who are yet to come.

For Aboriginal people, the Dreaming is about relationships between Aboriginal ancestors and spiritual beings. Through stories of the Dreaming, physical, spiritual and human worlds are linked as they are seen as coming from the same source. The stories of ancestors give Aboriginal people ways of being so that they may live in harmony with each other and with the land. Aboriginal cultures are based on an oral transmission of knowledge. There are rules for how the stories may be told which regulate the sacredness in management of knowledge.

Psalm 19:1-6 “How clearly the sky reveals God’s glory…”The psalms are the ancient hymn book of Israel. They grew out of people’s different needs at different times in


history. They capture most of the experiences and emotions of life including joy, sorrow, sorrow, lament, consolation, prayer, depression, thanksgiving, faith and praise.

Psalms that praise God and God’s work such as Psalm 19 are known as hymns. These psalms have a typical pattern:

1. invitation to praise God

2. the body of the psalm that gives reasons for praising God

3. the conclusion which either repeats the introduction or expresses a prayer.

Today, how we respect the environment may be seen as a sign of how we respect the Creator and the gift of creation. The environment is a sacramental presence of the creator…a visible way that we can see God working in our world every day. For Aboriginal people, land is their God. They have an intimate relationship with the land, having lived in harmony with the land for countless generations. Through the Dreaming Aboriginal people are connected to the land physically, intellectually, emotionally and spiritually. These deep connections are expressed in art, song and celebration.

Connections between the Scriptures and the Dreaming

The Scriptures inform us as Christians how to be in the world with each other and with all of creation. For Aboriginal people, their Dreaming also informs how they are to be in the world with each other and with all of creation. The stories of the Dreaming are like Christian and Hebrew Scriptures because their purpose is to provide us with an ethical and just way of living with each other and all of creation.

Aboriginal spirituality is connected with Christian spirituality. 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 his 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 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.


Compendium of the Catechism of the Catholic Church

nn. 293-294,319 Why was the world created?Compendium # 53nn. 302-306, 321 What is divine providence?Compendium # 55nn. 342, 354 What kind of bond exists between created things?Compendium # 53nn. 1699, 1713 What is the root of human dignity?Compendium # 53

Background for the TeacherThis module, “LAND, PEOPLE AND SPIRIT – Land and People: Deepening Connections” is 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 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)


http://www.heartlanddidgeridoos.com.au/Cultural/dadirri.htm

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.

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.

LANDLAND IS SACRED:In Aboriginal BeliefsFor 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 BeliefsSacramentality 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


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



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 CountryAustralia 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/care_con.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)Belonging to CountryAboriginal family groups relate through a kinship system to ‘country’. This country will have its own boundaries and special features within its landscape and history. Aboriginal people or groups who live there, learn about their connections to country through stories, songs, ceremonies, dances and rituals that are attached to various natural features, such as waterholes, hills, rocks, trees and rivers. The country provides through stories, songs, and histories a foundation from which the people living there get a sense of identity, a sense of place and


http://www.aboriginalartonline.com/culture/land.php

http://www.nlc.org.au/html/care_con.html

belonging, a sense of purpose and direction.

There can be a number of different communities within a country. These communities have their own boundaries. Within these boundaries, each community has its own special places and stories about natural landforms. Families visit these places at various times of the year to perform ceremonies and teach the young. Children gradually begin to understanding their connections to country as they learn more through the stories, histories, songs, dance and ceremonies.

In learning this way, they also develop an awareness of connecting to country on a deeper level. This sense of country is an ever-moving journey, on levels that are spiritual, emotional and intellectual. As they grow in understanding, so does their ‘sense of country’.Aboriginal connections to land are based on all levels of a person’s being, the physical intellectual, emotional and spiritual. The relationship with the land is a two-way thing – one of receiving and giving. The land provides shelter, food and a place to belong. The people have responsibilities to the land, which they perform in return for the nourishment, both physically and spiritually, that they receive.

Aboriginal people walk with the land which is a two way process of returning nourishment. In caring for the land as part of the process of ‘giving back’, Aboriginal people perform ceremonies, rituals, sing the songs necessary for that particular place, dance the dances that belong to their country.

In doing this, people give back, in both a physical and spiritual way, for the nourishment they have received (both physically and spiritually) from the land. In this way, people walk in balance and, therefore, with the land.

People develop an awareness of connecting to ‘country’ on some deep level within themselves. This sense of country is an ever-moving journey, on levels that are spiritual, emotional and intellectual. As people grow in understanding, so does their ‘sense of country’.

Aboriginal people acquire understanding about the history of their country: the way the natural landforms were created and by whom; the stories of the birds and animals that exist in their country and the relationship they have to them; and the relationship that each person has with others around them. This growing understanding helps people to deepen the understanding of where they fit in relation to their country and the other living things that live there, from their families to animals and from natural landforms to spirit beings.

Dreaming Trails are tracks that have stories attached to various landforms along the way. Aboriginal people learn about their history and the country from these trails. Dreaming trails are words to describe the lines that criss-cross a country. These lines tell of special features in the landscape and spirit beings that have passed that way or reside in those places. The Dreaming Trails will have stories, songs or dances than connect to certain rocks, hills, waterholes and trees. These


stories, songs and dances help Aboriginal people from that particular area to connect and identify with their country.

Country in Biblical LandsThe 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 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.

Connection to CreationAboriginal people have a deep connection to their own country and know it intimately. The connection to country for Christians is a connection to all of creation as being a revelation of God’s presence.

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PEOPLE

FAMILYKinship in Aboriginal family structures

Family in Aboriginal culture is based on kinship. Aboriginal children learn the kinship or family structure from a very early age. This structure comes with responsibilities to care for one another and ways of relating to various members of the family. It determines how one meets their own and others needs within this structure and the wider community. Relationships with others outside the family structure must be formed to ensure needs and responsibilities are fulfilled.

Aboriginal societies are based on the good of the whole rather than that of the individual. Therefore, how one relates to others within the family structure is of critical importance. It is this family structure that meets most needs.

A simple explanation of an Aboriginal family structure is as follows: The child’s mother’s sisters are mothers with the same responsibilities as those of

the mother. The birth mother has the responsibility to love and care for the child (physical and emotional). The other mothers are responsible for the discipline of the child and other areas of the child’s growth and development (emotional, spiritual, and intellectual).

The child’s mother’s brothers are uncles. The child’s father’s brothers are fathers with similar responsibilities as those above

for mothers. The child’s father’s sisters are aunties. The children of the other mothers and fathers are brothers and sisters. The children of the aunties and uncles are cousins.

Learning about kinship happens in much the same way as a person learns about ‘sense of country’. A sense of community happens from early teachings and the gradual building of people’s perception of their place within the community. From an early age, Aboriginal children are taught who they are related to through their kinship system and the proper respectful behaviours that apply when having any dealings with the people in their community. In this way, people learn in that community about behaviour and consequence. Rules and protocol exist in any Aboriginal Community.

“Aboriginal children learn from adults and family members how to express respect. Certain family members have roles in which they teach the children the appropriate behaviours at the proper times. For example, proper behaviours with their elders may be quietness, no eye contact and patience. Children are taught the respectful ways to speak and act to different people in their kinship system (Catholic Schools Office, Diocese of Broken Bay ,1998 Guyunguu: Teacher’s Notes , p.26)


Aboriginal peoples, both past and present use stories to help connect them to place and land. These stories can be about family, place in family, how family is related to other families, what this means when relating to different members of family. All these stories help connect an individual to a support network of both giving and receiving. These stories help explain the relationship between an individual, family lines, area, land and country.

Darug language of family names used here for example: Brother – babana Biyanga – father Durung – son Duruninang – daughter Gabami – wife Gulang – friend Guman – grandfather Guwalgalyung – elder sister Guwalgang – elder brother Mulamang – husband Ngaramada – younger brother Ngarangalyung – younger sister Wiyanga – mother

Childrens’ Business Children and their Place in Country Children have a part to play in the overall cultural system. For instance,

children need to be in proper relationships with other people within a kinship system, otherwise, the stories, songs, dances and places cannot be passed on. The children are the future ‘owners’ of these particular songs, dances, ceremonies and places.

Children’s Business Children’s business is a time when children can bring into the world all

they have learnt from their surroundings and the adults around them. Aboriginal children, when very young copy what the adults around them are doing, learning through observing and participating. Children accompany adults but remain relatively free. Work and play merge readily. In this way, students learn how to dance, collect and prepare their own food, and other bush skills.

Today in some communities, there are events where student show the families what they have learnt, for example, how well they can dance. These occasions are filled with laughter and fun for everyone.

Family in Christian Spirituality We experience love as members of God’s family. We belong to God’s family

just because we are part of God’s creation. As baptised people, we are also


members of the church family. We are loved and supported by our church family, but are also called to reach out to other people in love, especially those in need. Like our own families and our school family, our church family is a community where God’s love is expressed.

The Biblical Concept of Family The Old Testament is full of rich family metaphors of God’s relationship

with Israel. These include “Yahweh Saboath” (Lord of Hosts), “El Shaddai” (God of the Mountains) and “El Elyon” (God Most High). Psalm 89 (89:7) describes God as “great and awesome above all that are around him”. Isaiah says “I saw the Lord sitting on a throne, high and lofty” (Isa 6:11).The concept of family in the Old Testament was mainly patriarchal, an image that Jesus changed as he introduced his image of a close family relationship with his Father, a God of love.

The importance of family is also displayed through stories of ancestry in the scriptures. The genealogies in the Gospels of Matthew and Luke identify Jesus with key figures in salvation history including Adam, Abraham and David. (cf. Mt 1: 1-17 and Lk 2:4).In particular, Matthew‘s gospel opens with the genealogy of Jesus, ascribing honour to Jesus through his family connection with important ancestors. Ancestry is part of telling a family story from past to present to future, and was very important to the Jewish people.

Family holds great importance for Jesus as seen in the nativity story, the finding of the child Jesus in the temple, the wedding feast at Cana and Mary at the foot of the cross. However, Jesus’ ministry also introduced a new understanding of family and community. The focus on Jesus’ teaching was not essentially on social or family relationships, but on the Kingdom of God. In the Kingdom of God all are welcome. Jesus’ broad understanding of family and community was based on discipleship.

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 Spirituality “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 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.

SYMBOL Symbols transport us immediately into the world to which we belong. Symbols don’t work until we surrender ourselves to them. Symbols open up a level of reality for which non symbolic communication,

including rational thought alone, is inadequate. Symbols do not explain things, they open up meaning. Symbols become

meaningless if they need to be explained.

Aboriginal Totems~


Sense of Belonging through Totemic Relationships Aboriginal totems are plants and animals with which people have a deep connection. Totems are part of country and the totems that people have depends upon where they live.

Aboriginal people are given their totems at a very early age and the responsibilities associated with each person’s totem is different depending on the country from which they come and the relationship they have with certain people in their community. There can be family/clan totems and personal totems. A personal totem means a person is connected to others who have the same totem. Totems connect people to particular animals and places. Children usually take their mother’s or father’s totem, depending on the group to which they belong.

Totems are symbols that open up meaning. Totemic relationships capture the relationship between people and the universe which is mutually life-giving. Totems give life as part of country and therefore develop people’s connection to the land. In return, the people have a duty of care for the environment which allows the totemic species to survive.

Totemic relationships are borne out of a worldview in which connectedness is the foundation of all life.

THE SPIRIT IN SACRED PLACES

Dreaming Sites and Tracks To Aboriginal people, all land is sacred. “Aboriginal people belong to their own country. People are taught about their country from a very young age, through the stories, songs, music and dances” (Guyunguu, Teacher’s Notes, p.34). Dreaming Sites and tracks are usually natural landforms, water, hills or rocks that have special stories attached to them. These stories are sometimes about particular animals, Dreaming Beings and events that happened at that particular spot. There may be special songs or dances that are done today by Aboriginal people whose Dreaming belongs to that area.

Sacred sites In most stories of the Dreaming, the Ancestor spirits came to the earth in human form and as they moved through the land, they created the animals, plants, rocks and other forms of the land that we know today. They also created the relationships between groups and individuals to the land, the animals and other people.

Once the ancestor spirits had created the world, they changed into trees, the stars, rocks, watering holes or other objects. These are the sacred places of Aboriginal culture and have special properties. Because the ancestors did not disappear at the end of the Dreaming, but remained in these sacred sites, the Dreaming is never-ending, linking the past and the present, the people and the land.

For Aboriginal people all that is sacred is in the land. Knowledge of sacred sites


is learned through a process of initiation and gaining an understanding of Aboriginal law. It is, by definition, not public knowledge. This is why the existence of many sites might not be broadcast to the wider world unless they are threatened. http://www.cultureandrecreation.gov.au/articles/indigenous/

Sacred Places in Catholic BeliefsWhen Catholics talk about “church”, we refer to the people who make up the church. The church as people is a visible sign of the nature of unity to which humankind is being drawn. The faith of the church makes explicit that this unity has its basis in faith in Jesus Christ. The church continues the mission of Christ as a means of extending and strengthening unity amongst humankind, as it is always at the service of humanity, especially those who are the poorest and weakest and of being stewards of God’s gifts of creation.

Church buildings are sacred places in that they are symbols of what it means to be Christian and Catholic. In a church building, we are invited to participate, to share their story of faith based in the Paschal Mystery, to come together to be nourished by Word and Eucharist so that we can go to live our mission as disciples of Jesus. Churches hold many symbols of our faith which are dynamic and full of power and which invite us collectively to respond. Being church does not only happen in church buildings it embraces the whole of our Christian lives.

Christians also have special places, especially in the Holy Land. Many of these represent significant places from the life of Jesus and other people in the Bible. Examples are:

the Church of the Holy sepulchre in Jerusalem which is built on the place that is believed to be the tomb in which Jesus was buried and from which he rose

the Church of the Visitation is believed to be built over the traditional home of the parents of John the Baptist and the place where Mary met Elizabeth during the visitation

the Mount of Olives and the Tomb of Lazarus.

The Vatican City is also a place of special significance to Catholics, being the residence of the Pope and holding many beautiful artworks and treasures.

There are scriptural correlations between the Christian Story and the Aboriginal story which we should explore, appreciate and value.

Learning in an Aboriginal way is based on peoples’ relationship with the land through the spirit. All Christians are co-creators and have responsibilities Faith is expressed in deeds and actions. Praying develops a relationship with God There are many ways to enhance their relationship with God


http://www.cultureandrecreation.gov.au/articles/indigenous/

Student Context

Please adjust tasks to suit the student context of your class.

Developing the Partnership

Please 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 create links with other Key Learning Areas.

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. 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.

Aboriginal and Christian Spirituality are connected as the Spirit is felt and expressed through land and people.

Key Concepts

L a n d P e o p l e S p i r i t s a c r e d n e s s S a c r a m e n t

l a n g u a g e f e a s t f a m i l y S a c r e d p l a c e s s y m b o l s

c o n n e c t i o n s c o u n t r y b e l o n g i n g r e l a t i o n s h i p s L e a r n i n g t o b e

f e s t i v a l s a n c e s t o r s e l d e r s t o t e m s D r e a m i n g

c r e a t i o n s c r i p t u r e c o m m u n i t y c e l e b r a t i o n s r i t u a l

s t o r y t e l l i n g s e a s o n s k i n s h i p r e s p e c t w o n d e r

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.

Ancestry is important in Aboriginal and Christian spiritualities. 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 spiritualties, connection with the ancestors and their life stories help us to create a future.

Both Aboriginal and Christian people have special relationships with symbols. Aboriginal people have deep relationships with their totems. Christian people have a deep relationship with symbols, especially those express the Paschal Mystery (the living, dying and rising of Jesus).

Both Aboriginal people have sacred places that help them to express and experience who they are to each other and to creation and for Christian people to God.

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 questions

How are Aboriginal and Christian spiritualties connected?

How are Aboriginal and Christian spiritualities connected through the land? How are Aboriginal and Christian spiritualities connected through people?


How do Aboriginal and Christian people express their spiritualities in special ways?


Suggested Teaching, Learning and Assessment ExperiencesHow are Aboriginal and Christian spiritualities connected??

Introduce the big question. Investigate the metalanguage of the question: Who are Christians? Why do we say that we are Catholics, but also Christians?

What other forms of Christianity do you know of? Each form of Christianity has something different whilst still being connected to other Christian religions. Do you know some of the things that are unique about Catholicism? e.g.

We believe that at Eucharist we receive Jesus into our hearts and bodies to transform us, that is why we say that we receive the body and blood of Christ. We believe that we become Christ in the world and are here to continue his work of mission. Eucharist nourishes us for our journey of mission. Other Christian religions tend to see Eucharist as a symbolic action in memory of the Last Supper which is shared in community.

Catholics have a special devotion to Mary, the Mother of Jesus. Catholics believe that we must celebrate Mass together as community each

Sunday. Catholics have special devotions to saints who we believe were examples of how

to be Christ in the world. Other Christian religions have bishops, but only the Catholic faith has the Pope as

its ‘apostolic head’ or key apostle who shepherds the Catholic people. Investigate the word ‘spirituality’. What is the base word? If the base word is

‘spirit’, then ‘spirituality’ must mean a way of experiencing and expressing the spirit. Complete a guided meditation with the students (Michael Mangan has a CD collection, “Be Still”). Afterwards, ask children if they felt that they had moved away from their everyday life and felt something greater. For Christian people and people of other faith traditions, we would say that we were experiencing the presence of God. These days, the word is used more generally. There are things such as ‘Mind, Body, Spirit’ festivals which aren’t religious and often not even spiritual in any way. However for Aboriginal and Christian people, spirituality is a deep term that describes how the gift of who we are as people as expressed in our relationships with each other and with creation and for Christian people with God especially through Jesus.

How are Aboriginal and Christian spiritualities connected through the land?

Experience 1: Deepening Connections with Country(***In earlier Land, People, Spirit modules, students would have had sacramental experiences of country. This experience aims to deepen these connections and to call children to reflect upon the connections in a more mature way***).

If possible, take students on a short bush walk where they can find landmarks that help them mark the way they have come, i.e. rock outcrop near paths, particular trees, what plant is growing near a particular curve of the path. Landmarks in the distance help as well, such as hills and mountains. If there is no nearby bush, the school playground or a local park can be used.


Students stand quietly in a circle with their eyes closed. They listen to all the sounds around them. A number of students are chosen to walk quietly in the circle, while the other students try to track their progress with their eyes closed. You, the teacher, can call out “Stop!” or “Freeze!” The students in the centre of the circle stop moving, while the students forming the circle, with eyes still shut, point to where they think they have heard a child moving within the circle. Once they have pointed to where they think a student is standing, they can open their eyes and see if they have managed to track someone.

The listening activity above could be extended by having a number of students leave the circle and stand at various distances away and at various angles with bullroarers. You could point to these students individually to illustrate how sound changes from close by to distant. You can extend this activity by adding Kangaroo ears ie. Students cup their hands around their ears (making ‘kangaroo ears’) to amplify the sounds.

Watching: Students could choose a tree, shrub or flower in the playground and observe it over the period of a few days to see its relationship with the rest of the environment around it. For example, what insects, and birds land on it, climb along its branches, how and where its shadow moves around it during the day, how the leaves and flowers change during the course of the day.

After these experiences, ask children to sit or lie down silently and guide them to meditate about how amazing is creation e.g. How amazing that we have day and night…day for things to grow, light for us to see flowers and trees, and the smiles of our friends; that plants grow to give us shelter and provide us with food and beauty; that the wind travels on a journey, travelling from tree top to tree top and picking up things like leaves as it goes etc. Tell children that Aboriginal children learn about the land by experiencing it, just like they have today. The Aboriginal elders help them to come to know the land in a special way. Christian children learn about the wonder of creation through prayer and listening to the scriptures and through respect taught to them by their parents, teachers and also by priests at Mass.

Show students map of Aboriginal Australia (Appendix 3). Remind them that across Australia there are approximately 270 separate Aboriginal nations with their own language, Dreaming, ceremonies, spirituality and culture. Knowing country is the foundation of much of Aboriginal life. Look at different Aboriginal countries using Google earth. Discuss how people would have different relationship with country according to what country they come from e.g. the desert people would have a different relationship with country to that of the Snowy Mountains people.

Students explore the following quote about deep connection with the land (from Aboriginal Art Online). Divide children into groups and have a discussion about how this Aboriginal way of connecting to country might apply to our lives as Catholics through which we are called to be co-creators with God. Groups are each given a sheet with questions from the quote (Appendix 1). Children are nominated to speak about one or more depending upon the size of the groups.

“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…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)



After group discussion, either individually or in groups, children make a jigsaw in which they write a phrase from the quote and draw a picture to match in each jigsaw piece. A bank jigsaw is available in Appendix 2, or children can design their own. There are also free jigsaw makers available for free download that children can use interactively.

Introduce Ps 19 telling the children that part of the liturgy in the temple in Old Testament days was to praise God for the gifts people receive, especially the gift of creation. Children might like to take digital photos and make a movie or Photo Story about the psalm using the text as part of the movie.

Suggested Assessment SS 3.5; GRHD S 3.1b Using Ps 19 as a model, children write a modern psalm giving thanks for the gift of creation that we share. The psalm can be illustrated in an Aboriginal artistic style, in which children design their own symbols. Write a reflection on the psalm saying how actions in your life can show that you are responding to God’s gift of creation. Reflect upon what you can learn from Aboriginal ways of being to live in harmony with creation.


How are Aboriginal and Christian spiritualities connected through people?

Experience 2: Connecting Spirit to family Home School Connector: Discuss with families in which ways children might be

connected to other members of their families and especially to their ancestors e.g. hair/ eye colour, physique, talents, likes and dislikes etc. When we are connected to past family members through our personalities and what we do, their spirit is active in us. Collect family pictures and record similar characteristics.

Bring to school to share and discuss. At school, the pictures can be labelled using words from the Darug language (some of our schools on the western edge of the North Shore are in Darug country- children can check this through an internet search). Tell children, however, that in Aboriginal culture people have a much wider understanding of family, so the word might be used in different ways e.g. a well known elder of the Guringai people is Aunty Edna Watson and is known that way to everyone.

Darug language of family names used here for example: Brother – babana Biyanga – father Durung – son Duruninang – daughter Gabami – wife Gulang – friend Guman – grandfather Guwalgalyung – elder sister Guwalgang – elder brother Mulamang – husband Ngaramada – younger brother Ngarangalyung – younger sister Wiyanga – mother

Invite families to bring in family heirlooms and to discuss the connections if these to ancestors.

Invite an Aboriginal elder to come and discuss ancestry in their country.

Discuss how it is important to feel a spiritual connection with people of the past, the ancestors. This was shown in Biblical times as shown by the number of genealogies in the scriptures (genealogies are lists of ancestors). They are not always accurate (e.g. Matthew’s and Luke’s genealogies of Jesus differ) but it doesn’t matter, they show the importance of connecting to the past in the present so that there can be a future.

Investigate Luke’s genealogy of Jesus (Lk 3:23-28). Find characters of whom you are familiar in the Old Testament. Discuss: Why might Luke trace Jesus to King David? ( in


Old Testament days the Kings were said to be the “son of God”. David was the most famous king of Israel so it was important that Jesus was connected to him). Why does Luke trace Jesus back to Adam, who was probably not a real person, but a biblical character meant to represent the human race? (Luke wanted to show that Jesus had come for all humankind). Tell children that the Old Testament has many stories of most of these people.

Look at an Aboriginal story with ancestors e.g. Tjarany, the Rough Tailed Lizard. Make a movie strip of the story. Share the scripts and discuss the different ways that ancestry is shown in the Bible and in Aboriginal Dreaming stories and why it is important in who we are and thus in our spirituality.

Experience 3: Weaving a Story of Connection Weave a story of connection for the class through which the children come to realise

that they have connections with people who have travelled the journey before them and that they are becoming part of the story themselves:

A hand print is placed on a classroom wall before the children enter. When children come in, they are asked what it might represent. They are told that it is a symbol of all who have gone before them…teachers and children who have lived and worked in the classroom; the people who built the school; and the Aboriginal people who walked and cared for the land before European settlement. Tell children that the space will be there long after they have moved on and so they must offer respect and care for this space so that people in the future will connect with it as well.

Introduce the concept that there are certain behaviours that belong to the classroom’s space, which people using that space will need to learn. The behaviours are the way in which you show your appreciation for the use of the classroom for that year: Quietly and respectfully walk into the classroom each time you enter Operate respectfully in this space, giving respect to the people who live and

work with today and those who have lived and worked there in the past. Keep this space clean and tidy.

Together weave a class story of the room and the students, telling of : The Aboriginal people who walked the land before European settlement (e.g.

Guringai, Darug, Darkingung people) The people who founded the school (e.g. Mercy, Josephite, Dominican,

Brigidine, Good Samaritan, Marist, Loreto, Christian Brothers etc) Past teachers and pupils Ourselves

Record this story in some way e.g. as a wall story, recorded by teacher and displayed around the room either vertically or horizontally; as a big book in which each child makes a page; on the IWB; as a Photo Story using pictures of the children or a movie using moviemaker in which children can record their ideas.

Discuss the importance of children in family stories. Tell them that children’s business is a time when children can bring into the world all they have learnt from their surroundings and the adults around them. Children can begin to experience how the land provides for all their needs. Reminds student that children in Aboriginal society are highly valued. Aboriginal children are seen as gifts from the Creator and


as such are much loved and cared for. Give children experiences that will show how Aboriginal children learn from adults things like proper behaviours, how to acquire food, stories of the Creator Spirit and of the ancestors. Allow children to experience this in ways such as: Experience bush tucker. Go bush with an Aboriginal person in your local

area to find and taste seasonal foods, or invite an Aboriginal guest speaker to the school to talk about bush tucker.

Research , make and play with toys and games that may be used in Aboriginal cultures. In Darug language, Yulungagai (toys) and Yulunga (games): First toys: Using shells, string and/or wool the students could make a

rattle for a younger sister, brother or friend. Find drawing sticks of their own, to be used in sand games. Create toys using items found in the natural environment. Learn how to make small rafts and canoes out of bark. Research and play traditional Aboriginal games.

How do Aboriginal and Christian people express their spiritualities in special ways?Experience 4: Totems and Christian Symbols Ask children to think of a particular animal or plant with which they feel an emotional

connection e.g. if they are artistic and love colour they light choose a butterfly; if they love the water they might choose a dolphin etc. They draw that animal on a piece of paper.

Children then reflect about their relationship / emotional connection with that animal or plant. They then draw a symbol that represents the connection with this gift of creation which will become their totem. Allow children to place their symbol somewhere in the room where it feels right to be and leave it there for a few days.

Discuss totems: Totems are symbols that represent the emotional connection between a person and a plant and animal. Aboriginal people feel very strongly about this connection and feel that their totem guides them and supports them in life.

Brainstorm signs that we encounter in life everyday ( e.g. road signs such as stop signs and crossing signs, signs in shops, school signs, billboards and other advertising signs). Discuss: Why are signs important in our lives? What sort of information do they give us?

How would we manage in a modern society without them? Do we have an emotional relationship with these signs or are they just useful and

sometimes necessary parts of our lives?

Visit the church or a sacred space that contains Christian symbols. Take a piece of paper and pencil. Look firstly at the Cross and ask what does the Cross mean to you as a young


Christian person? The discussion may centre around things like: that Jesus gave his life for us and then rose again, letting us know that there is always hope; that Jesus was the Son of God and yet he suffered the utmost pain and indignation, so he understands the worries and pains of our lives; the arms of the Cross are like Jesus’ arms reaching out to embrace us; Jesus reached out to people who were down and out, lost and marginalised and in the end was crucified with some of them; Jesus’ death and resurrection shows us that Jesus was both human and divine.

Look for and discuss other Christian symbols e.g. water on the Baptismal font; candles~ light of Christ; the Book of Gospels and lectionary~ the word of God ; Eucharistic symbols~ communion and mission etc. Sketch the symbols and as you do think about your relationship with them.

Discuss how we have a relationship with Christian symbols because they are part of our story and part of who we are. Other faith traditions have symbols that we respect (e.g. the Star of David is an important symbol for Jewish people) but they don’t mean the same thing to us as they would to people of that faith because we aren’t part of the story and we don’t have a relationship with the symbol. Reflect upon the Aboriginal relationship with totems.

Invite people of different faith traditions to discuss their connection to the symbols of their faith, including a person of your parish community. If possible, ask an Aboriginal person to come and discuss their relationship with their totem.

Use the Aboriginal Stations of the Cross (each school has a set) to show the deep connection that can happen between Aboriginal and Christian spiritualities. Reflect particularly on the symbol of the Cross in the story as told by an Aboriginal artist.

Read Luke’s story of the Crucifixion using a Reader’s Theatre ( Appendix 5) . Tell children that they will think about their relationship with the symbol of the cross as they read.

Explore prayers, songs and liturgies that are based on the Cross. Explore the Good Friday liturgies (these can be found easily in the Sacramentary or in the Resource section of LabOra Worship~ Click on the angel, in the menu on the left, click Sacramentary, then Eater Triduum and then Good Friday).

Take a cross out into the yard and lie it on the ground. Look at the four arms of the cross~ Aboriginal Christians say that the cross reaches out in four directions (North, South, East and West) which means that the Cross like Jesus’ arms reaches out to everyone and all of creation. Children experience the Prayer of the Four Directions either outside, in the church, in a special place for them or in the classroom (Appendix 5).

Suggested Assessment PS S Think about how this Aboriginal/ Christian liturgy based on the symbol of the cross, like the liturgies of the church help us to build a relationship with God, with other people and with all of creation. Construct a reflection which demonstrates your understanding (e.g. written reflection, liturgical movement, drama, movie etc).


Appendix 1:

“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…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)

1. How do you feel when you visit country? ( e.g. go on a bushwalk, walk along the beach, visit special places in the country, spend time outside)

2. When you go away to you ever long to come home and to be in your own country/ place where you live?

3. When do you feel sorry for country? How do you feel about all the environmental problems that human beings have caused?

4. Do you ever sing when you are outside in country? Do you know any songs that people have sung about the environment? Do you like them? Do you think that they influence people to care for creation? Can you think of any religious songs about creation?

5. How does creation/ country care for us? How should we care for creation?

6. How is creation/ country a living thing?

Appendix 2:



Appendix 3


Appendix 4

Readers: Readers 1 and 2; Jesus, Pilate, 5 people to be the Council, Criminal 1 and 2, Roman Officer, Soldiers

Reader 1: The passion of our Lord Jesus Christ according to Luke


All: Everyone in the council led Jesus off to Pilate. They started accusing him and said,

Council: We caught this man trying to get our people to riot and stop paying taxes to the Emperor. He also claims that he is the Messiah, our king.Pilate: Are you the king of the Jews? Jesus: Those are your wordsAll: Pilate told the chief priests and the crowdPilate: I don’t find him guilty of anything.Reader 1: But they all kept on saying,All: He has been teaching and causing trouble all over Judea. He started in Galilee and has now come all the way here.When Pilate heard this, he asked,

Pilate: Is this man from Galilee?

All: After Pilate learned that Jesus came from the region ruled by Herod, he sent him to Herod, who was in Jerusalem at that time.

Reader 2: For a long time Herod had wanted to see Jesusand was very happy because he finally had this chance. He had heard many things about Jesusand hoped to see him work a miracle.

Reader 1: Herod asked him a lot of questions,but Jesus did not answer.Then the chief priests and the teachers of the Law of Moses stood up and accused him of all kinds of bad things.

Reader 2: Herod and his soldiers made fun of Jesus and insulted him. They put a fine robe on him and sent him back to Pilate. That same day Herod and Pilate became friends,even though they had been enemies before this.All: Pilate called together the chief priests, the leaders, and the people. He told them

Pilate: You brought Jesus to me and said he was a troublemaker. But I have questioned him here in front of you,and I have not found him guiltyof anything that you say he has done.Herod didn’t find him guilty either and sent him back.This man doesn’t deserve to be put to death!I will just have him beaten with a whip and set free.

All: Pilate said this,because at every Passoverhe was supposed to set one prisoner free for the Jewish people.


Reader 1:But the whole crowd shoutedAll :Kill Jesus!Give us Barabbas!

Reader 2: Now Barabbas was in jail because he had started a riot in the city and had murdered someone.Pilate wanted to set Jesus free,so he spoke again to the crowds.But they kept shouting

All: Nail him to a cross! Nail him to a cross!Reader 1: Pilate spoke to them a third timePilate: But what crime has he done?I have not found him guilty of anythingfor which he should be put to death.I will have him beaten with a whip and set free.Reader 2: The people kept on shouting as loud as they couldfor Jesus to be put to death.Finally, Pilate gave in.He freed the man who was in jail for rioting and murder, because he was the one the crowd wanted to be set free. Then Pilate handed Jesus overfor them to do what they wanted with him.

All: As Jesus was being led away,some soldiers grabbed hold of a man from Cyrene named Simon. He was coming in from the fields,but they put the cross on him and made him carry it behind Jesus.A large crowd was following Jesus,and in the crowd a lot of women were crying and weeping for him. Jesus turned to the women and said:

Jesus: Women of Jerusalem, don’t cry for me!Cry for yourselves and for your children.

All: Two criminals were led out to be put to death with Jesus. When the soldiers came to a place called “The Skull,” they nailed Jesus to a cross.They also nailed the two criminals to crosses,one on each side of Jesus.

Reader 1: Jesus said,

Jesus: Father, forgive these people! They don’t know what they’re doing.

All: While the people stood there watching Jesus,the soldiers gambled for his clothes.


The leaders insulted him by saying Soldiers: He saved others. Now he should save himself, if he really is God’s chosen Messiah!”

All: The soldiers made fun of Jesus and brought him some wine. They said

Soldiers: If you are the king of the Jews, save yourself!All: Above him was a sign that said, “This is the King of the Jews.”One of the criminals hanging there also insulted Jesus by saying,

Criminal 1: Aren’t you the Messiah?Save yourself and save us!All: But the other criminal told the first one off,

Criminal 2: Don’t you fear God?Aren’t you getting the same punishment as this man? We got what was coming to us,but he didn’t do anything wrong.

All: Then he said to Jesus,

Criminal 2: Remember me when you come into your kingdom!All: Jesus replied,Jesus: I promise that today you will be with me in paradise.All: Around noon the sky turned dark and stayed that way until the middle of the afternoon.The sun stopped shining,and the curtain in the temple split down the middle. Jesus shouted,

Jesus: Father, I put myself in your hands!

Reader 2: Then he died.

All: When the Roman officer saw what had happened, he praised God and said, Roman Officer: Jesus must really have been a good man!”All: A crowd had gathered to see the terrible sight.After they saw it,they felt brokenhearted and went home.All of Jesus’ close friendsand the women who had come with him from Galilee stood at a distance and watched.

Reader 1: The Gospel of the Lord


All: Praise to you Lord Jesus Christ.

Appendix 5

Prayer of the Four Directions (Written by Mary Senj & Sr Marea Ross, based on Rainbow Spirit Theology concepts)

The following prayer is an expression of how Aboriginal beliefs can be combined with Christian beliefs. When Aboriginal people meet they place themselves in country. They identify where they currently are, they identify their neighbours and their boundaries. The purpose of this is to express gratitude to the Creator Spirit for their connections to country, their connections to people and their connections to all living things. And so we now place ourselves in country with the Prayer of the Four Directions.

In the land there are four directions, in Aboriginal way we orient ourselves to the movement of the Sun.

Let us face the East: The symbol of the East is the Kookaburra, which as the first of the birds, announces the coming of the sun at dawn. The Kookaburra symbolises the Good News and is our symbol of the Gospel. We get our bearings from the East. In Aboriginal way the East rather than the North orientates people as they travel the land. Christ is our Morning Star. As the sun rises in the East with a promise of a new day so Christ is our guiding light through the message of the Gospel leading us throughout the day so that we look forward in Hope.

Thank you God for the gifts of the East

Response: Thank you God for the gifts of the East

Let us face the West: As the sun travels across the sky and sets in glory in the West this direction represents strength for the people of the future. The symbol of the West is the kangaroo. The West represents hope for the future and strength for people. The West is the direction in which the sun and our lives are moving. The kangaroo never jumps backwards. He moves forward in search of his goal. So we look to the West with hopes and dreams of peace to move into our future. From the West comes the promise of gentle sleep, reflection, contentment and rest from our labour.

Thank you God for the gifts of the West


Response: Thank you God for the gifts of the West

Let us face the North: The North represents the wisdom of the ancient sources from the past. The stream from the North represents the ancient wisdom of Christians who came to Australia. The symbol of the North is the sheep. Europeans who came from the North brought with them the sheep which became the major source of wealth and prosperity. It was also the reason why much of the land was cleared for settlement. Our symbol of Jesus as good Shepherd is well known to us all. The land is like the scriptures in that it speaks to us through sacred stories and signs which are inscribed in the landscape. Wisdom comes through reflection.

Thank you God for the gifts of the North

Response: Thank you God for the gifts of the North

Let us face the South: The South represents truths from within, insights from Aboriginal culture. Truths can be discovered in the land, the stories, the teachings, the history and the ceremonies. The insights reveal the presence of the Creator Spirit. The symbol of the South is the Emu. A bird that tracks the land and who searches with intense curiosity. It is in searching one’s experience and culture that one discovers the tracks of God in our past and present. The Southern Cross hangs over Australia in blessing and protection for our Nation.

Thank you God for the gifts of the South

Response: Thank you God for the gifts of the South

Appendix 6

Celebration of ModulesLiturgy Outline

Li turgy Def in i t ion: “work of the peop le” ( i n t h i s c a s e - t h e c h i l d r e n )

A l i t u r gy to c e l eb r a t e mo du le l ea rn in g u su a l ly h as f ou r pa r ts o f wh ic h th es e c an c on ta i n a l l o r s om e on e o f t he s ug ge s t i on s .

B ef or e y ou b eg in s ome o th er c on s i de r a t io ns ! ! W he re w i l l t he l i t u r g y b e c e l e b ra te d? Do es n o t h av e to be c e l eb ra te d i n th e ch u r c h o r t h e c la ss ro om . Ou td oo rs i s a

p os s i b i l i t y - we a t he r pe rm i t t i n g .


C on s i de r t he p la ce me n t o f c ha i r s an d s ac re d sp ac e . W ho t o i nv i t e? ( p a re n t s , s t a f f , p r i es t e t c )

W E G A T H E R : S et t i ng th e sc e n e Sa cr ed Sp ac e ( c lo th , can d l e , B ib le , i co ns e t c ) t o b e c re a t ed i n th i s p a r t . Pr oc es s io n Hy mn o r s on gs o f we lc ome We lc om e a nd i n t ro du c t i on t o ce le b r a t i on Op en in g p ra ye r

W E L I S T E N : S to r i es Fr om t he B i b l e Ou t l i n e o f wh a t h as b ee n l ea rn t Mu l t im ed i a p r es en ta t i ons Dr am at i s a t i on / d i a l og ue o f s to ry Hy mn s L i tu rg i c a l Mo ve me n t o f s to ry St o r ie s o f t h e i r l i f e a nd fa m i l i es Re la te d n a r ra t i ve s (e g Dre a m t i me s to ry )

W E R E S P O N D :R es po n d i ng t o th e s to r i e s Hy mn o r s on gs L i tu rg i c a l mo ve me n t Pr ay e r s o f I n te rc e s s i on Pr ay e r Mu l t im ed i a p r es en ta t i ons Sh ar in g w or k f r om m od u le ( e g a r t wo rk )

W E G O F O R T H :S en d i n g Fo r t h Re ce ss io n a l h ym n o r s ong s L i tu rg i c a l mo ve me n t Pr ay e r Th an k yo u s t a t e me n t

Liturgy can be followed by offer of hospitality

Possible Resources

T he r es ou rc e s i n d i c a t ed b e l ow a r e re co mm en de d to as s i s t w i t h t he t ea ch in g o f t h i s mo d u l e . P l ea se a dd o t he r s t ha t a re u se d .

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.

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

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, Harper Collins Religious: Australia.

UsefulBrown. 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.

LabOra Worship

Literature

Haagen. C., 1994, Bush Toys: Aboriginal Children at Play, Dominie: 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.

Papunya School, 2001, Papunya School Book of Country and History. (Country, connections to country, Dreaming)Useful and may already be found in many school librariesAdams, J. 1991, Going for Oysters, Omnibus Books: South Australia.

ATSIC, 2000, Aboriginal Australia Kit ATSIC: Australia.

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)


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)

.


Music/Audio VisualCD Rom- Notely, W. 1996, Aunty Wendy’s Mob Growin’ up Strong, Australian Broadcasting Commission, Australia.

CD Rom: Darug The people that live between the mountains and the sea, Holroyd City Council.

Kit: 1995, The Dreaming A Thirteen Part Animation Series, Aboriginal Nations P/L: Australia. (Aboriginal Nations Chippendale 02 0319 6688)

Websites

o M is s i on a nd R e l i g io u s Ed uc a t i on ( L i g h th ou se ) h t t p : / / m i ss io na nd re l i g i ou se d uc a t i o n . db bc so . o r g /

Map of Aboriginal Australia:www.foundingdocs.gov.au/pathways/index.htmLore of the Land:http://www.loreoftheland.com.au/ Aboriginal Catholic Ministry South Australia (prayers):http://www.acc.asn.au/ Yarra Healing:http://www.yarrahealing.melb.catholic.edu.au/home.html Aboriginal Plant use of South Eastern Australia:http://www.anbg.gov.au/aborig.s.e.aust/index.htmlThe Sydney Museum (information on the Sydney area): http://www.cityofsydney.nsw.gov.au/barani Yothu Yindi (culture and spirituality):http://www.yothuyindi.com/South Australian Museum:http://www.samuseum.sa.gov.au/aacg/speakingland.htm

Sites contain information regarding symbols used in Aboriginal art. Could be uses to decipher art and engraving sites:

http://www.cooinda-allery.com.au/aboriginal_art.htm

http://www.mainzdidgeridoos.com.au/art/artsymbols.html

http://www.icr.com.au/~danaj/aboriginal.htm

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

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

http://www.frogandtoad.com.au/aboriginies/art.html

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.vaclang.ozhosting.com/

http://www.lakemac.infohunt.nsw.gov.au/library/lhist/suburb/lmp&p/aboriginalwords.htm

http://www.sydneyharbour.nsw.gov.au/docs/BooraBirra_outside.pdf

http://www.sydneyharbour.nsw.gov.au/dreaming/BBayGgsRiv.php


http://www.sydneyharbour.nsw.gov.au/dreaming/BBayGgsRiv.php

http://www.sydneyharbour.nsw.gov.au/docs/BooraBirra_outside.pdf

http://www.lakemac.infohunt.nsw.gov.au/library/lhist/suburb/lmp&p/aboriginalwords.htm

http://www.vaclang.ozhosting.com/

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

http://www.frogandtoad.com.au/aboriginies/art.html

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

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

http://www.icr.com.au/~danaj/aboriginal.htm

http://www.mainzdidgeridoos.com.au/art/artsymbols.html

http://www.cooinda-allery.com.au/aboriginal_art.htm

http://www.samuseum.sa.gov.au/aacg/speakingland.htm

http://www.yothuyindi.com/

http://www.cityofsydney.nsw.gov.au/barani

http://www.anbg.gov.au/aborig.s.e.aust/index.html

http://www.yarrahealing.melb.catholic.edu.au/home.html

http://www.acc.asn.au/

http://www.loreoftheland.com.au/

http://www.foundingdocs.gov.au/pathways/index.htm

http://missionandreligiouseducation.dbbcso.org/

http://www.gnb.nsw.gov.au/newsroom/180302.html

http://www.canterbury.nsw.gov.au/history/streets/aborstre.htm

Aboriginal Land CouncilsNSW ALC (02) 9689 4444 http://www.alc.org.au/

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

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

Traditional Aboriginal Games: http://www.ausport.gov.au/fulltext/2000/ascpub/traditional.asp

http://www.activeaustralia.org/isp/traditional.htm

General sites http://www.frogandtoad.com.au

http://www.abst.mq.edu.au/auburn.htm

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

http://www.atsic.gov.au/events/naidoc/

http://www.atsia.gov.au/atsia/media/transcripts03/naidoc_0907.htm

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

http://www.frogandtoad.com.au/aboriginies/cultural.html

http://aboriginalart.com.au/didgeridoo/ceremony.html

http://www.aph.gov.au/library/pubs/rn/2002-03/03rn04.pdf

Prayer/Liturgy/ReflectionMust be localised as much as possible

http://www.yarrahealing.melb.catholic.edu.au/journeys/c_dadirri.html

http://www.yarrahealing.melb.catholic.edu.au/journeys/c_journey.html

http://www.yarrahealing.melb.catholic.edu.au/journeys/c_tracks.html

http://www.yarrahealing.melb.catholic.edu.au/journeys/c_time.html

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

Aboriginal seasons: http://www.deh.gov.au/parks/kakadu/artculture/seasons.html

Aboriginal seasons Melbourne:http://home.vicnet.net.au/~herring/seasons.htm


http://home.vicnet.net.au/~herring/seasons.htm

http://www.deh.gov.au/parks/kakadu/artculture/seasons.html

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

http://www.yarrahealing.melb.catholic.edu.au/journeys/c_time.html

http://www.yarrahealing.melb.catholic.edu.au/journeys/c_tracks.html

http://www.yarrahealing.melb.catholic.edu.au/journeys/c_journey.html

http://www.yarrahealing.melb.catholic.edu.au/journeys/c_dadirri.html

http://www.aph.gov.au/library/pubs/rn/2002-03/03rn04.pdf

http://aboriginalart.com.au/didgeridoo/ceremony.html

http://www.frogandtoad.com.au/aboriginies/cultural.html

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

http://www.atsia.gov.au/atsia/media/transcripts03/naidoc_0907.htm

http://www.atsic.gov.au/events/naidoc/

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

http://www.abst.mq.edu.au/auburn.htm

http://www.frogandtoad.com.au/

http://www.activeaustralia.org/isp/traditional.htm

http://www.ausport.gov.au/fulltext/2000/ascpub/traditional.asp

http://www.alc.org.au/

http://www.canterbury.nsw.gov.au/history/streets/aborstre.htm

http://www.gnb.nsw.gov.au/newsroom/180302.html

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

O th er w eb s i te s

o h t t p : / / wa l l w i sh e r . c o m/

o h t t p : / / ww w. wo rd le . ne t /

o h t t p : / / ww w. ta gx e do .c om /

o h t t p : / / ww w. su rv ey m on ke y .co m /h om e/

o h t t p : / / ww w. n i ng .c o m/

o h t t p : / / ww w. w i k i sp ac e s . co m/

o Make shor t a r t - i ns p i re d s to r ies h t t p : / / s to ry b i rd . c o m /

o Capz les soc ia l s to r y te l l ing h t t p : / / ww w. ca pz le s .c om /

LiteratureUseful Apps

Superbook Bible App The Holy Bible Bible for kids The Pope App

Educreations PuppetPals Show Me Comic Maker


http://www.capzles.com/

http://storybird.com/

http://www.wikispaces.com/

http://www.ning.com/

http://www.surveymonkey.com/home/

http://www.tagxedo.com/

http://www.wordle.net/

http://wallwisher.com/

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

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

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