Among the several fine contributions to last Saturday’s ‘Voice and the Church’ gathering was that by the Revd Dr Rangi Nicholson, Assistant Priest of Rangiatea Church, the oldest Māori Anglican Church in Aotearoa, and author of ‘Treaty, Church and Nation’, reminding us that though our own struggles are specific they are also common and enriched by solidarity with others across the globe. He spoke powerfully of what needs doing from Māori and Anglican experience in Aotearoa New Zealand - including how, without meaningful resources empowerment is limited, and how the Church needs to be held accountable for benefitting from oppression. There is so much, he rightly identified, that the Church needs to do in terms of recognition, repentance, restitution and reparation.
His three future hopes are pertinent to struggles in Australia too, and beyond:
1. More commitment by the Church to truth telling and ‘the whole story’ - with repentance and reparations
2. the Church needs to put its own house in order re authentic partnership whilst offering constructive critique of Government’s commitment to the UN rights of Indigenous People, reimagining a more just Church and nation.
3. the need for the Church to contribute boldly and with love to a new constitution - to visioning and values clarification for the future of the country - as part of restorative justice
As he says:
Whilst Treaty, in the experience of Aotearoa, can be a ‘sacred covenant’ allowing new life and renewed attention, there needs to be much more - for:
‘Restorative justice needs to become a priority’ - led with young people...
As an English Australian Christian, ANZAC Day has been, and remains, somewhat enigmatic. I appreciate, and am sometimes deeply moved, by aspects of it. Yet it often feels a little alien, particularly in its more recent forms: adding, as they do, extra nationalistic and even militaristic overtones to a developed myth which is itself somewhat sub-Christian, and at times even anti-Christian (when, that is, it over-exalts the very elements of blood-sacrifice and trajectories of human violence which Christ's work transfigures and ends). Generally therefore, I tend simply to let ANZAC commemorations pass by, except when I am forced to confront them: such as at the SCG one day at an AFL match, where the invasion of the pitch by a military parade and ritual was a powerful reminder of the sometimes problematic relationship between sport and violence (indeed I wondered what it would take, and what reaction there would be, to a peace march and peace ritual in the same space in a similar manner). As a proud and happy Australian citizen, I believe strongly in the right of my fellow Australians to hold and practice ideas and behaviours different from my own. I also rejoice in the virtues and outstanding stories of courage, resistance and mutual support in the ANZAC myth and I pray that these may indeed flourish in positive ways in our lives and world today. However I still often feel somewhat distanced. Are there, I wonder, ways forward to a more inclusive commemoration?...
Jo Inkpin is an Anglican priest serving as Minister of Pitt St Uniting Church in Sydney, a trans woman, theologian & justice activist. These are some of my reflections on life, spirit, and the search for peace, justice & sustainable creation.