29-30 October, 2009, Shepparton, Victoria
By its nature, any multicultural gathering in contemporary Australia is also multifaith. This year’s FECCA conference was held on Yorta-Yorta land in Shepparton. This is one of the most intentionally diverse regional centres in Australia having received and welcomed migrants [and now refugees] since the post-war migrations of the 1950’s and 1960’s. It is also one of the most harmonious in that diversity which includes: race, culture, language and religion.
Over 500 people gathered including staff and key personnel from Government and non-government agencies and community groups, across diverse racial, cultural, linguistic and religious backgrounds and from a wide range of age groups. They represented migrants and refugee/asylum seekers from the 1950’s through to the present time, senior academics and government ministers from regional, state and federal government departments.
The program was comprehensive and the overall theme was explored through keynote addresses, speeches from various members of state and federal parliament, 6 Plenary Panels and 4 concurrent break out sessions. Cultural, linguistic, racial and religious diversity was always present in both the presenters and the presentations. The topics were particularly relevant, the speakers and people providing input especially relevant and well equipped for the tasks asked of them.
Areas, comments and input of particular significance for the UCA - ROF
1: Descriptive language
Throughout the FECCA conference the single word description used for all groups of different backgrounds was ‘ethnic’. There was no embarrassment or reticence about this and it seemed to me that this is because it was applied equally to peoples of all backgrounds and not simply those whose background was other than ‘white/western/European’. That causes me to wonder where the UCA’s sensitivity to and narrowness of use came from.
Concerning the conversations in the UCA about a new Preamble for the UCA Constitution and the language used to describe indigenous and other peoples: “first” and “second” peoples. I was very interested to notice that this is precisely the language used at FECCA by first peoples who were involved in welcomes and other places, and by people involved in both migration matters and with first peoples in local communities.
The use of the acronym CALD [Culturally and Linguistically Diverse] is inadequate! Already within some minority ethnic communities in the UCA there is a strong preference for the addition of ‘racial/racially’ to this [RCALD]. At this Conference it was very clear that ‘religion’ is an absolutely critical notation also [RCLARD – or some such]
2: Continued population growth
The newly appointed Racial discrimination Commissioner, Graeme Innes, reminded the gathering that the majority of recent growth in population and into the future will be more [not less] racially, culturally, linguistically and religiously diverse.
3: Social Inclusion – while not clearly defined, this term formed the backdrop and framework for all of the conversations at the conference.
There was an interesting series of conversations around this topic of ‘Social Inclusion’, with opinions ranged from it being a ‘bit of a buzz word’ to social justice and equity.
4: Bill of Rights [BofR]
There was a very significant discussion about this – regarding both current federally discussions and commenting on the fairly recent [2006] Victorian Bill. The strong national support for such a Bill 57%+ was noted, along with the safeguard that the government of the day retains the right and responsibility to change it if required. It was also noted that such a Bill must be balanced by other rights, for example in Victoria - the importance of Religious freedom must be balanced by e.g. equality before the law
5: Broadcasting: Shaun Brown, Managing Director of SBS provided a sobering insight into the work of SBS and of the increasing challenges that it [and the Australian government and people] face. However he spoke mainly about cultural and linguistic diversity and not at all about religious diversity.
6: Identity – racial, cultural, language and religious
Many emphasised the importance of working between and across all generations and the use of common things from both [all] cultures assisting in balancing the two.
A clear and strong message about both cultural and religious identity was that a clear sense of your roots enables one to transition more easily between cultures: having a clear identity is like having access to another language to communicate with.
7. Religious diversity and Inter-faith
Describing religion, Prof Des Cahill [Parlt of World Religions] highlighted some useful markers for the UCA to include in its toolkit:
o Religion is Cultural = supporting cultural traditions/values/behaviours/norms
o Religion is Counter-cultural = often identifies issues that need to be addressed
o Religion is Cross-cultural = reaching out to the ‘other’
o Religion can contribute to social capital
Overall speakers and conversations highlighted a number of matters to be taken into account in inter-faith work [for a more complete list see the full report - tf]:
o Interfaith is a work in progress, but it is always working towards something much more than tolerance or forbearance.
o Acknowledging doctrinal issues and moving beyond them is where deep growth and respect can occur
o Develop interfaith dialogue beyond the major religions and more inclusive of diversity here as well and therefore better engages other groups across society
o The greatest burden and obstacle to interfaith dialogue is the burden of history that we all carry with us – from this nation and sometimes from our country/place of origin. Religion is often the forgotten key is discussions about multiculturalism.
o The long history of Muslims association with this country, some predating European settlement + the Afghan cameleers.
o Equality/fairness/the Australian way etc needs to be practised in relation to approval of projects that are valid for the good of all – religious buildings, schools and so on - so people can confidently go to rural and regional areas because they know that the key elements of supporting their culture and religious practices will be supported
o Support for and critique of processes concerning the journey to citizenship – how do we make it more possible for people to give to each other, contribute to the well-being of all?
o Many who came as CALD migrants and have now settled well and contribute to and participate in changing the Australian society are ‘missing’ in the processes of assisting new generations in the journey of establishment and settling in – it is vital that such groups be strongly encouraged to share their vast experience and insights into this process of migration and settlement
As a very helpful counter to the frequent ‘professionalising’ of this work, Helen Heath reminded a workshop group of the critical place of relationships in all human converse and interaction. Wider communities and inclusion are most often to be found in the daily lives of people, and in that context the cup of tea is invitational and not coercive, it is cutting edge inter-faith activity!
8. Summary: three key factors
1. Matters of colour will forever unsettle the issue of ‘being Australian’. No matter how many generations a family have lived here, no matter the ‘accent’ with which they speak, if they are people of ‘colour’ then always the questions will be “Where are you from?” “How did you come to speak such good English?” [This is also a serious matter within the UCA – ask any of our non-white communities, and most of our ‘2nd generation’ – tf]
2. Language – and the lack of any real encouragement in this country for our children to know more than one language! It is abundantly clear that this is critical for every Australian, from first peoples through to the more recent of second peoples for inter-cultural, interfaith relationships.
3. ‘Multicultural’ [or its derivatives cross/inter-cultural] can no longer be worked with or spoken of separately from ‘multi-faith’. This is the complex reality of Australian peoples and has been for some time. In the 21st century, the UCA must also work within and out of this consciousness.