audio calendar close compressed excel Group 2 Created with Sketch. image menu pdf pin play search ticket icon Created with Sketch. Group Created with Sketch. video word

A Narrative of Mercy for Australia's First Peoples

 Part of Stories

For many years, Pastor Ray Minniecon has been at the forefront of Christian conversations involving First Nations people and the church in Australia. As Director of Bunji Consultancies, Ray is well versed in the current political discourses around reconciliation, treaty and the Uluru Statement. He sat down with TEAR’s Greg Hewson to discuss the restoration of relationship.

Ray Minniecon TLC18
Ray Minniecon presents at The Justice Conference 2018.

Ray sees the first hurdle as the ‘narrative gap’: the difference between the truth of Australian history and the ‘narrative’ that we tell ourselves as a country. Because of that, he says, we remain in an era of colonialism.

Under the Howard era, there was this view of the ‘black armband view of history’– and it still remains. It is a view that says that if you look back at the past and highlight the wrongs, then you go around wearing a ‘black armband’.

I still think that there is only one part of the story being told in this country and that is the ‘white story’. The ‘white story’ goes along these lines: “we built this country, we made it what it is today, not the Aboriginal people”. Therefore: “we have the right to do what we want with it”. Our Aboriginal people would come along and say: “hang on a sec…” It comes back to this issue of contested sovereignty. You can’t escape that.

Q: Tell us about the conversations around treaty, and the Uluru Statement.

It (the discussion) keeps being shut down. What you see is that every time we (Aboriginal People) come up with an idea in an effort to move the conversation forward, you see the oppositional powers coming to close down that narrative. If it is getting too “Aboriginal” you will get a politician stand up and say: “well, it is alright to be white”. And so you get this contest all the time.

Within all discussions about Treaty, you still have to ask the question: “What do you mean by sovereignty?” Because we would contest that if you want to acknowledge sovereignty, then you are on stolen land, and you have a problem. The Bible says: “thou shalt not steal”, but you have already stolen. Therefore, you need to return stolen goods. You have been exposed.

Now, if a church could lead that (discussion), you can almost see the domino effects of other churches saying: “hey, we too are on stolen land, what are we going to do about it?” If that took place, I think you would see a shift in government policy. Because the church, the institutional church, is one of the most powerful institutions in this country.

My hope is that people would show mercy. Or, that we would see mercy enter into this country. I've never seen it enter into this country. That would be a completely different narrative.

Q: Do you have hope for restoration and healing in Australia for First Nations people?

More and more, I’m convinced that hope is not the right word for our people now. There is always hope there, it is just part of the human makeup – although it can be crushed, and I’ve seen that as well. The thing that I’m thinking about more recently is mercy, instead of hope and justice. It’s the other part of that Micah challenge (Micah 6:8). We talk about justice, but what is mercy? That’s what Micah is saying: justice, mercy and walking in humility. Because we (First Nations peoples) are crushed. We can’t get up, we are under the foot all the time. Every time we get up to do something, in the name of justice we are getting slammed, so why can’t we talk about mercy? Why can’t we ask people to show mercy? Would that be okay?

My hope is that people would show mercy. Or, that we would see mercy enter into this country. I’ve never seen it enter into this country. That would be a completely different narrative.

Keep informed about issues affecting Australia’s First Peoples
Subscribe

Pastor Ray Minniecon is a prominent Christian leader in Australia, with a background in Indigenous ministries, chaplaincy and pastoral care, founding support programs and acting as an advisor to academic and church institutions. He is a descendant of the Kabi Kabi nation and the Gurang Gurang nation of South-East Queensland. Ray is also a descendant of the South Sea Islander people with connections to the people of Ambrym Island.