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		<link>http://www.arena.org.au/2010/07/989/</link>
		<comments>http://www.arena.org.au/2010/07/989/#comments</comments>
		<pubDate>Sat, 24 Jul 2010 11:55:27 +0000</pubDate>
		<dc:creator>zoehatten</dc:creator>
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		<category><![CDATA[arena journal]]></category>

		<guid isPermaLink="false">http://www.arena.org.au/?p=989</guid>
		<description><![CDATA[Arena Journal]]></description>
			<content:encoded><![CDATA[<blockquote><p><strong>Call for Papers: Settler Colonialism</strong></p>
<p>Modernity and colonialism are intimately linked, and colonialism has mobilised people in unprecedented ways. While in many places processes of bloody or incremental decolonisation meant that the invaders returned home; in other settings they stayed. In countries such as Australia, New Zealand, Canada, New Zealand, the United States, Taiwan, and others, the settlers stayed, and remained the dominant power group. In other countries, locales as diverse as Brazil, Hong Kong and South Africa, the colonial settlers (or at least one set of them) were displaced from political power, but maintained considerable economic power. This volume explores the nature and consequence of settler colonialism. We are especially interested in considering the consequences of a system that aims to replace the indigenous inhabitants of a given place: that is, where at least in principle indigenous people are to ‘disappear’ by one means or another.</p>
<p>Amongst other possibilities we encourage contributions that address the implications of the neo-assimilation that seems implicit in the recent ‘Intervention’ into Aboriginal communities in Australia.</p>
<p>In general our focus is on the present, neo-assimilation and displacement.</p>
<p>This issue of Arena Journal will also be published as a book.</p>
<p><strong>Introduction</strong></p>
<p><strong>Part 1.	The Embodiment of Settler Colonialism</strong></p>
<p>•	What are the consequences of the politics of hybridity?<br />
•	How are embodied markers of identity lived and politically contested?<br />
•	What happens in those singular cases when the ‘white settlers’ lose their power but stay as a residual colonial population in a postcolonial setting?<br />
•	What happens when colonised peoples that were resettled in the context of global displacements find themselves in a postcolonial setting?<br />
•	What are the implications of the DNA revolution in understandings about ethnic genealogies and embodied difference?</p>
<p><strong>Part 2. 	The Time of Settler Colonialism</strong></p>
<p>•	How are histories of ‘settlement’ being written and contested?<br />
•	What does it mean to have different senses of history (and different ideas about the future) for indigenous and settler peoples in the one nation-state?<br />
•	What are the consequences for indigenous peoples of the dominance of modern notions of progress?<br />
•	In what ways does it complicate issues of belonging that a generation or more of settlers have been born into a country since the first colonial ‘settlement’?</p>
<p><strong>Part 3. 	The Space of Settler Colonialism</strong></p>
<p>•	How is sovereignty over land legally organised and culturally legitimised?<br />
•	How is land and place related to power?<br />
•	What happens to indigenous identity when land as a primary source of identity is displaced?</p>
<p><strong><br />
Considerations</strong></p>
<p>•	We do not want a series of straight country-by-country, period-by-period, or even comparative studies that just describe the circumstances in different locales.<br />
•	We need to distinguish colonialism, postcolonialism, and settler colonialism as related but inherently different global phenomena.<br />
•	We want to focus on the present and the recent past. We are interested in using historical references for their consequences for the present.</p>
<p><strong>Submission Date: 30th September, 2010 or by negotiation</strong></p>
<p><a href='http://www.arena.org.au/wp-content/uploads/2010/07/Settler-Colonialism-call-for-papers.pdf'>information available as a PDF </a></p>
<p>Lorenzo Veracini, John Hinkson and Paul James<br />
Arena Journal<br />
2 Kerr Street, Fitzroy<br />
Editors: journal@arena.org.au
</p></blockquote>
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		<title>My University</title>
		<link>http://www.arena.org.au/2010/07/my-university/</link>
		<comments>http://www.arena.org.au/2010/07/my-university/#comments</comments>
		<pubDate>Fri, 02 Jul 2010 10:47:12 +0000</pubDate>
		<dc:creator>zoehatten</dc:creator>
				<category><![CDATA[Uncategorized]]></category>
		<category><![CDATA[features]]></category>
		<category><![CDATA[academic research]]></category>
		<category><![CDATA[Arena Magazine June-July 2010]]></category>
		<category><![CDATA[DEEWR]]></category>
		<category><![CDATA[education policy]]></category>
		<category><![CDATA[employment]]></category>
		<category><![CDATA[My University website]]></category>
		<category><![CDATA[Rod beecham]]></category>
		<category><![CDATA[technology]]></category>
		<category><![CDATA[technosciences]]></category>
		<category><![CDATA[universities]]></category>

		<guid isPermaLink="false">http://www.arena.org.au/?p=979</guid>
		<description><![CDATA[Rod Beecham on The <em>reductio ad absurdum</em> of Commonwealth education policy]]></description>
			<content:encoded><![CDATA[<p>The Commonwealth Education Minister has been reported as saying that she wants tertiary students ‘to make decisions about where they want to study on the basis of robust information about the quality of education provided at each institution rather than on hearsay, inference from entry requirements or prestige’. I think that’s a splendid idea. I am at a loss, therefore, to understand how she imagines she is furthering the cause by introducing a <em>My University</em> website.</p>
<p>The indicators of ‘university quality’ have not, it seems, been finalised but, in relation to teaching quality, mention has been made of completion and attrition rates, the results of satisfaction surveys, and the performance of students in standardised tests. For research quality we have heard noises about journal publications and citations.</p>
<p>The point has been made again and again that teaching quality and research quality cannot be measured directly because they are entirely qualitative activities. Nothing that is essential to them is capable of numerical measurement. The desire to measure them nevertheless has sent people casting about for something they can measure that will substitute for the thing itself. This is why completion rates, Likert-scale student satisfaction questionnaires, standardised testing and volume of publications feature so prominently. In social research such indicators are called ‘proxy variables’.</p>
<p>As every social researcher knows, proxy variables must be handled with great care. If, for example, we decided to measure the intelligence of a group of people by using the number of tertiary qualifications held within the group, we would be immediately and rightly vulnerable to attack on a variety of grounds. What is the relationship between tertiary qualifications and human intelligence? Is intellectual endeavour the only arena in which intelligence can manifest itself? What do we mean by ‘tertiary qualifications’? Is a Bachelor of Laws equivalent to a Bachelor of Medicine? Why? Why not? And so on.</p>
<p>The attraction of proxy variables is that they purport to represent in numbers phenomena that are in themselves unquantifiable. The danger of proxy variables is that they can rapidly replace the phenomena they purport to represent. This is because they are much simpler and easier to understand than a complex, qualitative phenomenon and because, as numbers, they can be produced at will to provide ‘scientific’ evidence in support of a policy decision.</p>
<p>What students thought of their teachers, how they performed in standardised tests and whether they completed their courses of study tell us nothing beyond what they thought of their teachers, how they performed in standardised tests and whether they completed their courses of study. The number of journal publications by a given academic and the frequency with which his/her work has been cited tells us nothing beyond the number of his/her publications and the frequency with which they have been cited. To imbue such data with any further significance is immediately to make assumptions, and rather large assumptions.</p>
<p>But let us assume, for the sake of argument, that these data do provide what the minister boldly describes as ‘robust information’ about the quality of a university. What, then, are we measuring, and why? What, in other words, is the nature of a university, considered as an enterprise? This is not an irrelevant question, because the whole purpose of a quality management system is to ensure that the input to a given system is converted to the desired output as efficiently as possible every time.</p>
<p><strong>Quality of Teaching</strong><br />
A trawl through the Websites of Australia’s thirty-nine universities reveals a significant level of reticence on the part of the institutions themselves about what they do. The University of Sydney suggests that it ‘creates leaders’. The University of Melbourne purports to sell ‘academic knowledge’, ‘career outcomes’ and ‘lifelong connections’. The University of Queensland asserts that its graduates are ‘in demand’. The University of Tasmania suggests that it will ‘expand your knowledge’ and allow you to ‘discover your place in the world’. The University of Adelaide alleges that it ‘could change your life’. The University of Western Australia asserts that it has ‘the highest quality undergraduates of any university in Australia’.</p>
<p>These claims scarcely begin to illuminate what it is you are buying when you pay your course fees. They do imply, though, that you will be a better person for the experience, as if a university is a sort of ‘character factory’, like the Boy Scouts or the traditional English public school. The claims suggest that a university’s input is its students who, the university asserts, will undergo some kind of transforming experience that will convert them to output (by the time they graduate, we must assume).</p>
<p>Let us assume, further, that this output takes the form of young people trained to contribute effectively to perceived areas of national importance such as medicine, agriculture, engineering and so on. How will the <em>My University</em> website measure the quality of this output? Completion rates tell you nothing beyond what proportion of students completed their courses. Student satisfaction surveys tell you nothing beyond whether the students are enjoying their experience at the time: they can’t tell you whether the students are going to be good doctors, agronomists or structural engineers. Performance in standardised tests means little unless the tests are administered after graduation in discipline-specific areas.</p>
<p>I suggest that the minister needs to think a little harder about what it is she is trying to achieve with a <em>My University</em> website. A young person who wishes to become a doctor, an agronomist or an engineer is hardly going to be in a position to make an informed decision about where s/he wants to study on the basis of completion-rate statistics, student satisfaction surveys and standardised test results.</p>
<p><strong>Quality of Research</strong><br />
Teaching, of course, is only one of the things a university is supposed to do. How do the mooted quality measures relate to the other major activity, research? </p>
<p>The University of Sydney states that its research ‘spans all areas of human endeavour’, is based on ‘truth’ as a ‘core value’, and leads to ‘innovation’. The University of Melbourne presents numbers for the year 2008: ‘produced 117 articles or reviews of impact factor greater than 20 in which collaborative country addresses numbered 267 from 55 countries’. The University of Queensland wants ‘to achieve excellence in research and scholarship, and to make a significant contribution to intellectual, cultural, social, and economic life at a local, national, and international level’. The University of Tasmania mentions its ‘internationally recognised research profile in marine and Antarctic science, agriculture, forestry, food science, aquaculture, geology and geometallurgy, and medical research.’ The University of Adelaide, under the heading ‘Research Achievements’, lists its research income, its Go8 per capita income, its numbers of publications and numbers of higher degree by research completions. The University of Western Australia asserts that an emphasis on research and research training is one of its defining characteristics, indicating that it has ‘determined six strategic research areas and several emerging and seed priorities to provide appropriate focus and direction’ to its activities.</p>
<p>These claims suggest that the nature and meaning of ‘research’ is less important to Australian universities than creating an impression of vigorous research activity. A discernible undercurrent in these web promotions is the notion of commercially applicable research, or ‘knowledge transfer’, as the University of Melbourne calls it. The Vice-Chancellor of the University of Queensland, in an elegantly expressed introduction, uses the term ‘translational research’ as a way of collapsing the traditional distinction between ‘pure’ and ‘applied’. In other words, the ‘research’ undertaken by the universities is designed to attract conditionally released funding.</p>
<p>It will be recalled that journal publications and citations have been suggested as ways in which the quality of this research might be measured. Again, we see proxy variables in action. The quality of someone’s research cannot be measured according to any pre-existing standard because the purpose of research, properly defined, is discovery. The whole history of human advancement was written by people who tried something new or looked in a new way at something apparently familiar. To measure research quality by numbers of peer-reviewed publications is to assume that all publications are of equal importance and that a correspondence exists between research quality and volume. Albert Einstein might have scored well on this criterion in 1905, when he published four papers in <em>Annalen der Physik</em> that were, quite literally, epoch-making—but he wasn’t working in a university at the time. In any case, he would have done much less well in subsequent years, which suggests that excellence will be penalised under this rating system. If you propose energy quanta, a stochastic model of Brownian motion, a special theory of relativity, and the equivalence equation (E = mc2) all in one year, it seems unlikely that you will be able to sustain such a level of output in subsequent years, meaning that the ‘quality’ of your research, as measured by publication volume, has declined.</p>
<p>The other suggested measure of research quality, citation of your work by others, seems vulnerable for similar reasons. We have every reason to be grateful for the discovery of penicillin, but Alexander Fleming’s paper on the subject in the <em>1929 British Journal of<em> Experimental Pathology</em></em> was little noticed at the time. His university career may have come to an inglorious end if his ‘performance’ had been judged according to the number of citations by his peers.</p>
<p><strong>Implications</strong><br />
The Commonwealth government suggests that the universities educate our future ‘professional’ workforce, create future ‘leaders’, and drive much of our economic and regional ‘success’. The website of the Department of Education, Employment and Workplace Relations says that universities play ‘a key role in the growing knowledge- and innovation-based economic health of Australia’.</p>
<p>These statements, I think, go far towards explaining the vagueness and incoherence of our universities’ own stated reasons for being. With their funding cut and their financial viability increasingly dependent on fee revenue from overseas students, Australian universities must present themselves as places where prospective young ‘professionals’ can increase their brand equity. Teaching, therefore, is to be measured in terms of customer satisfaction, and research is to be measured in terms of productivity—meaning publication and citation volume and, in the national context, commercial applicability.</p>
<p>This is wrong not so much because it has the effect of marginalising and destroying humanities disciplines such as literature, history, philosophy and classics, and pure science disciplines such as physics and chemistry—this destruction can always be justified on the grounds that such disciplines are not ‘useful’—but because it has the effect of separating educational effort completely from the ostensible reasons for which it is undertaken. It is the inevitable consequence of proxy variables.</p>
<p>If analysis of Australia’s economic position indicates that we need more school-teachers, for example, how will completion and attrition rates, student satisfaction surveys and standardised test results assist the Commonwealth government in assessing our universities’ response to this perceived need? If the number of corporate failures suggests that we need more skilled auditors and forensic accountants, how will completion and attrition rates, student satisfaction surveys and standardised test results assist the Commonwealth government in assessing our universities’ response to this perceived need? The answer, of course, is that they won’t assist at all. There is no correlation between what is measured and the ostensible reason for the measurement.</p>
<p>Will the proposed measurement of research output help? Let us suppose that Australia’s economic performance is adversely affected by the outbreak of a new strain of influenza in our major trading partners, leading to trade embargoes to reduce the risk of the infection spreading. Will the Commonwealth government re-direct all research funding into virological research and immune responses? Would it make any difference? Suppose there is a revolution in Chile, causing the base metals operations of BHP Billiton in that country to be suspended, with a flow-on effect on commodity prices and the value of BHP Billiton shares. How will the number of articles contributed by Australian academics to the <em>Journal of Futures Markets or the International Journal of Advanced Manufacturing Technology </em>indicate the quality of our universities’ response to the problem?</p>
<p>The utter incoherence of stated higher educational policy and the stated purpose of universities is a consequence of measurement being made into an end in itself, a transferable process indifferent to subject. The purpose of a quality management system, as any manufacturer knows, is to ensure that the input to a given system is converted to the desired output as efficiently as possible every time. The proposed measures of university quality, however, do not even begin to do this. The urge to measure has supplanted the reasons for undertaking measurement. Quality, as a consequence, has lost its meanings, which must always be contextual, and become instead a floating abstraction to be associated with whatever proxy variables are expedient. The reductive fatuities of the <em>My University</em> website are a paradigmatic example of the process, and would simply be funny if they weren’t so likely to increase the sum of human misery.</p>
<p><em>Rod Beecham is an independent Education Advisor<br />
 <a href=" http://www.rodbeecham.com.au/publications.html">http://www.rodbeecham.com.au/publications.html</a></p>
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		<title>On Peter Sutton’s Pietism</title>
		<link>http://www.arena.org.au/2010/01/on-peter-sutton%e2%80%99s-pietism/</link>
		<comments>http://www.arena.org.au/2010/01/on-peter-sutton%e2%80%99s-pietism/#comments</comments>
		<pubDate>Fri, 01 Jan 2010 22:41:39 +0000</pubDate>
		<dc:creator>zoehatten</dc:creator>
				<category><![CDATA[Uncategorized]]></category>
		<category><![CDATA[features]]></category>
		<category><![CDATA[Arena Magazine December-January 2010]]></category>
		<category><![CDATA[Arena Magazine Feature]]></category>
		<category><![CDATA[Indigenous Australians]]></category>
		<category><![CDATA[Peter Sutton]]></category>
		<category><![CDATA[Pietism]]></category>
		<category><![CDATA[reconciliation]]></category>
		<category><![CDATA[Roland Boer]]></category>
		<category><![CDATA[Sacramentalism]]></category>
		<category><![CDATA[Theology]]></category>

		<guid isPermaLink="false">http://www.arena.org.au/?p=869</guid>
		<description><![CDATA[Roland Boer traces the use of 'pietism and sacrimentalism’ in Peter Sutton’s writing on White Australia and Aborignal reconciliation.]]></description>
			<content:encoded><![CDATA[<p>Is theology the answer to the intractable problems of Indigenous and non-Indigenous reconciliation? Peter Sutton seems to think so, especially in his troubling and arresting work The Politics of Suffering. Or rather, one type of theological approach is the cause of the failure of reconciliation: sacramentalism. The other, pietism, offers a solution. What are religious, or rather theological, terms doing in the midst of a work by a fairly traditional anthropologist on the politics of reconciliation? Sutton introduces them only the last chapter, but they actually frame the discussion of the whole book. Yet he is tantalisingly succinct in describing these two positions:</p>
<p>There are two basic ways of framing a resolution of relationships between Indigenous and non-Indigenous Australians. I will call them the ‘sacramental’ and the ‘pietistic’. In religious talk, sacramental paths to spiritual grace require a collective and ceremonial act. Pietistic ones are those of the individual in quiet communion with the divine.<br />
Pietists stress a one-to-one relationship with the deity, unmediated by priestcraft or the collective witnessing of a symbolic sacrifice. Pietism is in some ways much more at home in an age of individualism than in ages of greater corporatism and communalism.  The sacramental-sacrificial approach represents the reverse. It also goes back deep into Old World prehistory, to a time when animals and humans, not symbols, were sacrificed in human rituals.</p>
<p>That is about it, except for a few passing comments that do not add to this basic description. For Sutton, ‘sacramental’ is really a code for government-sponsored public programs paid for out of tax dollars, endless reports and posturing by politicians, all of which have failed dismally. In the second quotation above he has deviously added ‘sacrificial’, which is another category altogether and largely left alone. By contrast, ‘pietism’ acts as a catchword for private and personal ways of working in the world, outside the programs that seem to have failed. Why choose the terms sacramental and pietistic when collective and individual would have done perfectly well? Are they merely camouflage for criticisms of social democratic approaches and a championing of liberalism? Why do his criticisms of collective, government-sponsored projects sound like commentary by Miranda Devine or Andrew Bolt? Is not the ideology of the individual one of the worse aspects of colonialism itself? And what is the role of theology in debates over reconciliation?</p>
<p>In what follows I will try to answer these questions, although in the end I argue that Sutton has confused matters. What really is at issue is at best obscures by these terms: agency. Sacramentalism acts as a cover for one-directional agency, coming from the non-Indigenous and directed towards Indigenous people. By contrast, pietism conceals a pattern of mutual agency, consultation and joint decision-making. Yet Sutton has unwittingly raised another issue: the implicitly theological nature of many of the key ideas used in debates over reconciliation. Before I get to those matters, a few words on sacramentalism and pietism are in order. </p>
<p><strong>Sacramentalism</strong><br />
First, the evil term: sacramentalism, which is a deeply Roman Catholic term. As one might expect in theology, fine distinctions bedevil any simple overview. But some patience is needed, since Sutton uses the term loosely, so much so that he badly misrepresents theology and confuses his own analysis (and his readers). Sutton claims that sacramentalism is collective and ceremonial, sacrificial and pre-historic.</p>
<p>He is mostly mistaken, for the word actually has two senses, neither of which suits his purpose. First, the word may refer to a ‘sacrament’, such as baptism or communion. The problem is that—strange as it may sound—the church has nothing to do with the effectiveness of a sacrament. Technically, a sacrament works through the act itself (ex opera operato). God transfers grace through the act and does not rely on any person, institution, state of mind or whatever. The act is sufficient; it is an objective act on God’s part. It is a little like the story of the Danish physicist, Niels Bohr, and the horseshoe. Bohr lay ill out on his farm; a friend called and noticed the horseshoe above the door to his room. ‘I thought you didn’t believe horseshoes made you well’, said the friend. Bohr replied, ‘I’m told it works even if you don’t believe in it’. Clearly Sutton does not mean this sense of sacramentalism, since that would mean the objective, disinterested act of, say, adequate healthcare, an apology or a treaty, would be enough. Out of the four ways Sutton describes sacramentalism—ceremonial, collective, sacrificial and pre-historical. Is the sacrament ceremonial? Yes. Is it collective, sacrificial and pre-historic? No.</p>
<p>Perhaps Sutton means the ‘sacramentals’ (to be distinguished from the ‘sacrament’). These are acts that convey God’s grace only through the intercession of the church (ex opere operantis ecclesiae). What kind of acts? Grace at meals, a blessing, a ring at marriage, a simply act of kindness and so on. There is no definitive list, for a sacramental is the process through which human activities are made holy, mediated by the church. Now we have a collective dimension, since a sacramental relies on the church. But it is not necessarily ceremonial (it may be, but is not necessarily so), sacrificial or pre-historic.</p>
<p>So the theological terms don’t actually fit Sutton’s definition of ‘sacramentalism’. Or rather, they have a partial fit, depending upon what element one chooses. What is really going on with Sutton’s use of the term? I would suggest that sacramentalism for Sutton is quite bad camouflage for social-democratic, hand-wringing, lefty approaches to Indigenous and non-Indigenous reconciliation. But then he includes in this collective mix state-sponsored programs, reports and legislation. All of which comes under the umbrella of a theological term that is less than useful.</p>
<p>Two final observations: Sutton plays into an old Protestant polemic with his use of sacramentalism, for the word is usually connected with Roman Catholic theology. A strange move this, since it harks back to the major issue of religious conflict in Australia back in the 1950s and earlier, namely the Protestant–Roman Catholic divide. Riots, debates, political allegiances, mutual suspicions, bans on marrying across the divide—these were part of the social and religious scenery at the time. It is hardly useful to resort to those differences once again.</p>
<p>Further, a pernicious subtext also appears with Sutton’s description of sacramentalism as sacrificial and pre-historic. He hints that it is pre-Christian, but there is a dangerous slippage to an image of Indigenous life before Europeans arrived. Does he want to suggest that before the arrival of Christianity and its theological terms, Indigenous people too were prehistoric, given to animal and human sacrifice? On the surface, of course not, but beneath the text the hint is there.</p>
<p><strong>Pietism</strong><br />
The favoured term is pietism, which Sutton describes as a one-to-one relation with God, one undertaken by an individual in quiet communion, more suited to an age of individualism (our own?). No mediators here, no priests or church or state, just individuals doing the best they can. For Sutton this is the way forward for reconciliation, although he does need to replace God with another human being. All that is needed is a ‘personal moral adjustment’ (p. 203) to interpersonal and collaborative reconciliation between two persons. Sutton uses the examples of individual acts of private reconciliation, in which people get on in their day-to-day lives, and in which the non-Indigenous person becomes a vocal critic of racist state policies: Lancelot Threlkeld and Biraban in the 1820s–1840s, Ursula McConnel and Billy Mammus in the 1920–1930s, and Lloyd Warner and Mahkarolla in the 1920s.</p>
<p>Is pietism up to task? At one level it is. Pietism has a distinct history with complex threads, but it is clearly a very Germanic, Protestant (especially Lutheran) and relatively recent development dating from the late 17th century. Its central concern was a life of deep religious commitment, rooted in inner experience and manifested in outward acts or the ‘practice of piety’. </p>
<p>So far, so good, at least for Sutton’s purposes. The catch is that pietism was ultimately a collective movement with strong political overtones. It sought to revive the church from within rather than break away from it. Indeed, the main stream of pietism was warmly welcomed by pastors and theologians in the German Lutheran Church in the 18th and 19th centuries and quickly became seen as a way to renew religious life. It soon spread to other parts of the world whether Lutheran Protestantism was strong, especially Scandinavia, Greenland and North America.</p>
<p>For Sutton’s argument pietism is useful in some senses but not in others. Inner experience, the place of God in one’s heart, lives lived in quiet faithfulness, and the impetus for individual philanthropic activity—all these elements work quite well for Sutton’s purposes. But he ignores the other elements of pietism, such as the collective and institutional nature of mainstream pietism, its desire for reform within the institution and its tendency towards conservatism.</p>
<p>Once again, I suggest that Sutton’s dip into theology is less useful than he might think. Pietism doesn’t simply mean individual relations, for it is also a deeply collective theological practice. In this respect, the word becomes in Sutton’s hands a cover for the sort of liberalism championed by Friedrich von Hayek and Milton Friedman, or their lesser followers in Australia like Andrew Bolt or Miranda Devine. Individual enterprise is the key, not collective approaches (which become totalitarian) or state intervention (the evil of ‘big government’).</p>
<p><strong>Agency and Theology</strong><br />
Sutton’s use of the opposition between sacramentalism and pietism is in the end a caricature. By picking certain features and making them definitions of the whole, he has distorted both traditions, using them as poor camouflage for state-sponsored and individual solutions. However, I suggest that what lies behind Sutton’s argument is really the issue of agency. With sacramentalism he seems to mean agency from one quarter and moving in one direction: from non-Indigenous governments to Indigenous people. The former decides what is appropriate, depending more on the vagaries of electoral cycles, ideological positions, the power of lobby groups, and individual political careers. And then it acts, assuming it can fix all the problems with the latest program—the NT Intervention is the obvious recent example of this one-sided approach.</p>
<p>However, by pietism Sutton is pointing towards mutual agency, one that involves two or more people (I would add groups) who realise their own needs, shortcomings and limits, but above all the need to come to an understanding of one another and the need to act on that understanding. It takes little imagination to determine which approach is more desirable. The catch is that Sutton seems to think that this process is primarily an individual one, an argument that is ideological (in the bad sense) and hardly progressive.</p>
<p>My final question picks up another issue: the theological tenor of the reconciliation debate as a whole. Of course, a good of discussion has taken place on these matters within the progressive wings of the Christian churches, where debates and resolutions concerning reconciliation have been cast in explicitly theological senses. However Sutton, as a leading anthropologist, has done what the churches have not been able to do, since they so often remain closed circles: somewhat unwittingly, he has brought out and made public the underlying theological nature of the debate by invoking explicitly theological terms, even if he misses the mark in the specific terms he has chosen. In short, I would suggest that much of the terminology and mindset of reconciliation uses what may be called secularised theological ideas. Emptied of their theological content and refilled with political and social content, they still trail many theological assumptions behind them. For example, reconciliation itself is one such term (between God and human beings), as is the idea of guilt (collective or individual—an issue in the Howard years), and even covenant or treaty. </p>
<p>However, before we rush in to claim theological ideas for resolving the relations of Indigenous and non-Indigenous people, we need to investigate those terms carefully, especially since Christian theology came with European invasion, embodied in the person of Samuel Marsden who filled the role in the early colony of both clergyman and judge. The problem is that all of these key terms assume an unequal relationship, God on the one side and human beings on the other. Guilt is what one feels towards God for having disobeyed and sinned; reconciliation is for human beings alone, since we need to be reconciled to God; a covenant is made between unequal partners, one more powerful and the other less so. This imbalance often carries through to the secular uses of such terms. </p>
<p>So I would suggest that in the current debates we would do well to investigate the implicit theological assumptions of the key terms. Who is the more powerful one in the process of negotiating a treaty? Who is the guilty party? The NT Intervention shifts the guilt squarely onto Indigenous people, who then need to be ‘punished’ for their ‘sins’. But then those who oppose the intervention argue for the guilt of the colonisers, who then need to make amends. And is it possible to produce a process of reconciliation that either recognises the thereby seeks to negate the imbalance of power, or is it possible to come up with a reconciliation that removes such imbalance?</p>
<blockquote><p>Apart from taking voyages by ship and cycling as far and as often as he can, Roland Boer is a writer and a critic based at the University of Newcastle. His intellectual background is in theology, political philosophy and Marxism and he is finishing a five volume series called The Criticism of Heaven and Earth (Brill and Haymarket).
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