Introductory notes for readers of this thesis - Theses - Flinders ...

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Randall describes the way of life of his people in their original state as something thatsounds and looks (through very early film footage) like life in the garden of Eden. His‘before’ narrative asserts that his people’sKanyini made us feel confident because we felt connected to the big things andlived in a way that was both compassionate and sustainable…we were healthy andhappy. We lived in the moment, not anxious for tomorrow. We lived freely andwe lived with a sense of the sacred in our relationship to each other and all ofcreation 53 .Randall describes the process of disconnection that occurred following the arrival of theEuropeans. First, the European occupiers disrupted connection to land by destroying foodsources, erecting fences, introducing cattle, and shooting and imprisoning the indigenouspopulation for hunting the introduced species. Secondly, the European occupiers wentabout imposing a worldview and belief system that was contradictory to the wisdom ofKanyini, which was ridiculed and disregarded as ‘uncivilised’. Thirdly, the Europeansimposed a new system of Christian spirituality that Australian Aboriginal people noticedwas disconnected entirely from the way the Europeans acted and lived. ‘You told meabout Jesus whose teaching about loving your neighbor sounded just like what we used tohave before you came!’54 . Finally, the Europeans disrupted the essential connection tofamily through the policy of removing Australian Aboriginal children from their familyof origin to be re-enculturated in remote mission stations and/or with European families.Randall describes the state of his people following the disconnection and disruption totheir Kanyini.After European occupation we began to ‘shrink’, we got smaller; we diminishedbecause our connection to the things that made us ‘big’ was disrupted andsuppressed. All of my connections are now cut. My Kanyini is gone and I am likea corpse, adrift and floating in space. Now you throw me a lifeline, you call it‘welfare’ and you think that it’s good. But it’s not nearly as good as what Ialready had before you came 55 .53 Ibid.54 Adapted from ibid.55 Ibid.199
The film Kanyini demonstrates the contrasting desolate scenes of Australian Aboriginalcommunities ravaged by the effects of hopelessness, petrol-sniffing and alcohol abuse.Paradise is lost; Eden is forever disrupted.Randall draws his narrative to a close by suggesting that it’s time for the two cultures tolearn from each other in a mutuality of giving and receiving. He notes the reality thatthere is no going back for his people. They need specific help from the Europeans to learnthe ways in which the new system works so that they can begin to make it work for theirbenefit. He also suggests that there is so much that Europeans could learn from his peopleabout living closely to the things that really matter and about sustainable lifestyles. Oneof the statements on the back cover of the DVD version of the film provides the mostfitting footnote summary of the essential meaning of this story: a ‘tale of Indigenouswisdom clashing against materialist notions of progress. Kanyini is not only a story ofone man and his people but of the human race’ 56 .The Kanyini study guide produced by the Australian Teachers of Media seems to havecompletely missed this final point. The weight of the focus of the study questions seemsto be on understanding the historical context and thinking about the plight of theAustralian Aboriginal people, rather than focusing on what the mainstream culture maylearn from the story in terms of its own beliefs and practices. This seems typical of theinability, described by Tacey, of the secular educational authorities to lead the culture inexploring and expressing spiritual meanings of existence. The study guide, for example,asks students to discuss how the loss of the four pillars of belief system, spirituality, landand family ‘has resulted in the situation many Indigenous Australians are in today’ 57 .The focus of this question raises concerns about the situation of the young mainstreamAustralian population today: research suggests that between 20% and 30% percent are56 Ibid.57 Kanyini study guide, 7.200
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‘A Spirituality of silence’An i
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Chapter 4: The human experience of
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Summary of thesis:This thesis offer
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The particular angle from which thi
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somewhat superseded by more recent
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Rahner: I have nothing against that
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One brief but notable spiritual inf
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dialectic between these two, has le
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odies of knowledge, history and alt
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superiors, having decided that he w
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High School Week, Rahner began his
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Earlier in this chapter, Rahner’s
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These anecdotes testify that Rahner
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As you see, at the top of the carto
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Central to Rahner’s thinking is t
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Kilby notes that in regard to this
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Introduced by Cardinal König to a
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influence will continue to spread a
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We see from Rahner’s pastoral con
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European power 4 , and that he was
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Over a period of days and weeks, th
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The outcome of this encounter: the
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Modras has pointed out that Ignatiu
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Rahner the Ignatian spiritual direc
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facilitate this joyful and liberati
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Rahner’s often-quoted comment tha
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The master of the Exercises in no w
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Endean argues that Rahner is interp
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The Ignatian Exercises—especially
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provision of appropriate spiritual
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their existential encounter, they a
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Chapter 3: Spirituality of silence
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which the spiritual pilgrim finds t
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Lord, to pray my whole life long wi
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Encounters with silence: strictures
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a long highway filled by a column o
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gaze; they prefer to stay safe, ris
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This experience is life’s true es
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Christians can experience the full
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Rahner does not claim for himself t
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example, it would limit God to say,
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will and love of God: then the diam
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Echoes of Ignatius’ Exercises are
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Chapter 4: The human experience of
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proximity, the silence that leads e
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‘listening to the freely proffere
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approach; he is not arguing against
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must occur in history—time, space
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The most obvious criticism of Rahne
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Schleiermacher: seeking to build a
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and his meditations in Encounters w
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theological method, and the importa
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spirit dancing together in apprecia
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choosing to enter into the mystery
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may be described as a ‘mysticism
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possibilities but without a definit
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theologie) in which Rahner’s prim
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• around the concept and meaning
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knowledge. For we are not saved by
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silent experience of God—is able
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the immanent life of God’ 120 . T
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Investigations much like the biblic
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abandonment to the eternal life in
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Theology of mystery as dynamic chal
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ecause the phonetic sound of the wo
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alone that enables individuals to f
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Chapter 5: Word and sacrament—exp
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The centrality of scripture, and it
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What makes the words of scripture d
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silence. He felt that the movement
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with humanity—his ‘economic’
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Having discerned their revelatory c
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fulfilment in following the absolut
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Rahner’s transcendental perspecti
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toward which it points. God’s wor
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sacramental: a sign in which God’
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In light of the implications of Rah
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who, like mystics, experience such
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