ࡱ> %` 0չbjbj"x"x 4@@9XXXX4HNNNhNO\H@&PQ"$Q$Q$QkRkRkR{}}}}}}$fhΎl[IR"kR[[XX$Q$Q%B```[ZX$Q$Q{`[{``6$QP ߓTN8]bׅ"'TH@:_:D:kRU4`WyYekRkRkR4`kRkRkR@[[[[HHHC LHHH LHHHXXXXXX  SUBMISSION TEMPLATE The following nine questions are for individual submissions only. They are designed to provide an overall snapshot of Australian society in relation to religious freedom in Australia as a multicultural and multi religious nation. Please circle or highlight one response only for each question. The emergence of a multifaith Australia is a welcome historical development. Strongly Disagree Disagree Neither agree nor disagree Agree Strongly Agree Some faith communities represent a threat to the long term cohesion of the Australian nation. Strongly Disagree Disagree Neither agree nor disagree Agree Strongly Agree Some faith communities represent a physical threat to national security. Strongly Disagree Disagree Neither agree nor disagree Agree Strongly Agree On balance, religious communities contribute to the social capital or social wealth of the Australian nation. Strongly Disagree Disagree Neither agree nor disagree Agree Strongly Agree COMMENT: Im aware this isnt intended to warrant a response. But this question in particular is without value. What is social capital? How is one society more valuable than another? You havent defined value, so this question cannot be answered without further qualification, see below. In my response, Ive assumed that cultural value relates to how much a particular cultural tradition benefits the nation in terms of equality, justice, quality of life, advance of knowledge, procurement of resources necessary to survival. Religion does not allow progressive equality. It mandates that justice is administered by an imaginary being or beings, rather than by the state. It does not improve quality of life except in the placebo effect sense: some people feel better believing in a deity, but this is not a contribution, it is simply the expression of a comforting deception. Religion holds back the advance of knowledge, both practically (religious groups often intrude on scientific ethical debates from a purely religious standpoint, as in stem cell research) and symbolically (most religions claim to understand the universe already, and so people of religion are far less inclined to look further than their own dogma). Religion does not aid in the procurement of resources necessary for survival. In fact, it represents a huge energy investment with no tangible reward (in this lifetime). Therefore, religious communities contribute nothing useful that a non religious community is not capable of delivering; in fact, they represent a net loss in social capital as Ive defined it. The nation state has the responsibility of curbing the activities of religious extremists when they contravene human rights by threatening the safety and/or wellbeing of those of different faiths or beliefs. Strongly Disagree Disagree Neither agree nor disagree Agree Strongly Agree I would like to qualify this. The nation state has a responsibility to curb the activities of ALL GROUPS who contravene human rights. Not just extremists. The use of the term extremist is a convenient label, but many mainstream religions hold dear ideologies that are not compatible with contemporary morality. This includes interfering in childrens scientific education, social pressure on women to conform to the standards of a particular religion, and the anathema in many religions of apostasy. Consider - equality is a natural human right to be applied in all instances of religious practice. Strongly Disagree Disagree Neither agree nor disagree Agree Strongly Agree Freedom to express and practice your faith or belief system is generally well-protected in Australian society Strongly Disagree Disagree Neither agree nor disagree Agree Strongly Agree Here I cant agree or disagree because for the most part the matter does not come up. Australians are culturally disinclined to question the actions of beliefs of others. There have been some instances of anti-Islamic violence in the last seven years, and some questionable decisions about the building of religious buildings and so forth,, but in general these have been sorted out in the current system. The 鱨վ plays a positive role in protecting freedom of religion and belief in Australia. Strongly Disagree Disagree Neither agree nor disagree Agree Strongly Agree Again, I cant agree because aside from this survey I havent seen anything from the AHRC in recent years. The outsourcing of government services to religious communities has been a welcome development in Australia. Strongly Disagree Disagree Neither agree nor disagree Agree Strongly Agree This next section outlines the seven areas that the report is exploring, and provides research questions to contextualise the topic and serve as a prompt. These areas and the questions are a guide only, and respondents should not feel limited by these. 1 Evaluation of 1998 HREOC Report on Article 18: Freedom of Religion and Belief This is to evaluate the impact of the report, and assess changes in the social climate between 1998 and the present. Article 18: Freedom of Religion and Belief surveyed Australian federal, state and territory legislation as it related to the practice and expression of religion, faith and spirituality. The major issues were religious expression, discrimination on the ground of religion or belief and incitement to religious hatred. The full report and an overview of major issues can be found at:  HYPERLINK "http://www.humanrights.gov.au/human_rights/religion/index.html#Article" www.humanrights.gov.au/human_rights/religion/index.html#Article What are areas of concern regarding the freedom to practice and express faith and beliefs, within your faith community and other such communities? Broadly speaking, my faith community is that of the non-religious. Currently, the lack of religious practice is not a major issue, unless one has political aspirations. There may be times when the values of the religious may cause them to perceive that Atheists are less moral or trustworthy, but there is no widespread prejudice that is enacted to a significant degree. I have noticed that in blue-collar communities especially, there is a lack of welcome for people whose faith is not Christian. Specifically, such communities will typically (at least initially) oppose the construction of mosques, temples, shrines, or non-Christian religious schools. This is clearly an expression of prejudice and should be addressed strongly by the state. Have new issues emerged since this report was published in 1998 relating to expression of faith? There are a number of issues in the previous report that I feel have not been acted upon or are as yet incomplete. I will include their titles and reference numbers here. - Recommendation on coercion in religious belief and practice, R3.15 *Coercion in religion is fundamental and cannot be avoided. I point out the contradiction with R2.3, which states ...freedom to manifest religion or belief in worship, observance, practice and teaching.. The teaching to children of religious mythology as historical truth constitutes coercion, since children do not have the experience or capacity to distinguish mythology from history unless explicitly instructed. This recommendation simply fails at the gate, since no religion would ever cease to coerce the children of its members. *Furthermore, soft coercion is clearly a part of many Muslim and Hindu families in particular in Australia. Rebellions such as the refusal to wear a headscarf or agree to an arranged marriage result in family disapproval. The state can probably never address this level of coercion directly, but can erode these religious manias in other ways where they are deemed to the detriment of society and the law. *Obviously the government is aware that one has to draw a line on coercion somewhere. I submit that the level of acceptable religious education for children in particular is fuzzy, particularly in regard to the teaching of religious traditions that directly contradict accepted scientific models. Faith based education is certainly much more widespread than any formal review of private education would indicate, indicating that the traditional passive approach of simply not funding schools that practice it is not sufficient. Educational institutions which teach religion as literal truth should be pursued more strongly. - Recommendation on discrimination on the ground of religion and belief R4.1 *These regulations allow religious schools to terminate the employment of employees based on their faith or the diligence of their practice of that faith. The phrase ...arbitrary and consistently applied, is simply too vague. For example, a teacher at a Catholic school can be fired for living with a de-facto spouse, on the grounds that it is against the Catholic creed. Such a principle is not at all consistently applied. A large proportion of the Catholic education staff live with de facto partners (or have been divorced, etc etc). But it nevertheless serves as an extant excuse for a Catholic school to terminate the employment of a teacher should they so choose. A teacher fired in such a way could appeal on the basis that the principle has not been applied consistently, but the school could always simply claim ignorance. Essentially, this section and the legislation surrounding it is in dire need of review. Essentially, a school which does not investigate thoroughly the relevant religious background of all of its staff on a regular basis and take appropriate actions according to their creed should not be allowed to arbitrarily fire staff for violations of this creed. Period. The current state of the legislation provides an easily accessible avenue for what is essentially arbitrary termination of employment. As an atheist, I also feel the need to point out the outrageous stupidity of faith practice. According to the Torah, it is absolutely forbidden to work on the Sabbath (Saturday). The book lists the punishment as death, and reccommends that this punishment be carried out at the earliest possible convenience by whoever happens to be present. Is a teacher to be fired for refusing to execute a teenager they found out worked at Coles on a Saturday? Modern religions obviously gloss over these wildly inappropriate requirements, but the wording of the legislation is far too vague. It should be set in law what a person can and cannot be fired for, rather than simply leaving the religious organisations to decide. - World Events since 1998 Obviously there are several conflicts within Islam in particular that have come to the fore in recent years, impacting on Western culture. It is beyond the scope of my response to explore these. However, the issues that our Western culture has yet to sit down and resolve with regard to these conflicts are: -The question of how far to tolerate intolerance. If a culture claims that some human right is alien to it (such as Islam and the right to change religion, or the right to freedom of speech in questioning the wisdom of Islamic prophets), how do we react? Active questioning of these cultural values is frowned upon to far too great an extent (especially considering the risk of physical violence that comes along with questioning such a culture see The Satanic Verses and associated Fatwah against Salmon Rushdie). The right to openly question religions and cultures, and to question the impact of their peculiarities on mainstream culture, law, and so on, should be absolutely protected. Not frowned upon. -The question of what to expect from moderate communities with regard to extremists in their population. It is clear that Australians expect Muslim Australians to do something about extremists in Australia. Yet it is not clear what is expected of the Muslim community in this regard, if anything. The perception that moderates support or refuse to expose extremists is, unfortunately, correct in some cases, and this may explain the reluctance of mainstream Australians to accept Muslims in their communities. Essentially, ordinary Australians feel that there is no assurance that the Mosque next door wont teach or support extremist Islam in some small way. This is not necessarily the fault of the Mosque next door, but in the tip toeing around this divisive issue. Is there adequate protection against discrimination based on religion or belief, and protection of ability to discriminate in particular contexts? -There is not. See my comments in the above question regarding unfair dismissal on religious grounds. -I should note that there is no real protection from religion. While no one can be forced to practice a religion, we are increasingly forced to deal with religious manias in everyday life. Examples follow. That religious conservative women can demand to be searched only by female police or customs officers, for example, is unacceptable. In this case, the officer represents the state, and is sexless. Religious or cultural beliefs should not be respected in this regard. That a Muslim woman can wear a headscarf or shroud into a bank or service station (where cyclists are forced to remove their helmets) is not acceptable. Protection from religion does not mean the oppression of religion. It means that the state should take a firm stand to keep religion from entering into the business of the state and everyday life. Religion should be freely chosen and practiced; but people of another or no religion should not be forced to observe the religious peculiarities of others. This is important. How are federal and state and territory governments managing incitement to religious hatred, and the question of control and responsibility? -Management of incitement of religious hatred is probably as good as it can get. I feel if anything that questioning the specifics of a given religion is prevented to too large an extent by the law, and questioners not protected enough. Questioning a particular religious observance or tradition is perceived as racism or bigotry, regardless of its real motivations. How well have the recommendations of Article 18: Freedom of Religion and Belief been implemented by the various state and federal governments? -Although many of these recommendations are fairly insipid, they have been enacted relatively well. 2 Religion and the State the Constitution, roles and responsibilities This is about assessing existing legislative protection of freedom of religion and belief, and its practice and expression in Australia, as expressed in the Constitution. Within this, what are the roles and responsibilities of spiritual and civil societies and do these need to be codified in law? Section 116 of the Commonwealth of Australian Constitution Act states that: The Commonwealth shall not make any law for establishing any religion, or for imposing any religious observance, or for prohibiting the free exercise of any religion, and no religious test shall be required as a qualification for any office or public trust under the Commonwealth. 2.1 The Constitution Is this section of the Constitution an adequate protection of freedom of religion and belief? No. Fundamental to freedom of religion is the fact that religions which are by their nature incompatible with liberal democracy should not be protected by law. While the government should extend the benefit of the doubt in this regard, it should also actively pursue the resolution of doctrinal questions which may be in conflict with fundamental human rights. Contemporary examples include the prohibition on apostasy (penalty of death) in Islam, or prohibition and persecution of homosexuality in all of the Abrahamic religions (most visibly Christianity). How should the Australian Government protect freedom of religion and belief? This question is best answered by pointing out that freedom of religion not implies freedom of choice of religion, but freedom of choices within that religion, and freedom from religion. The government already offers satisfactory protection for the choice of religion, but almost none for freedom of choices within, and increasingly freedom from religion is under threat. I am not implying that the government should interfere in doctrinal decisions as they relate to the substance of a given religion, only that they should protect individuals within a religion from practical punishment over those issues of doctrine. For example, a Catholic teacher who advocates the use of contraception should be protected by the government from dismissal on the basis of such teachings. When considering the separation of religion and state, are there any issues that presently concern you? Absolutely. As Ive stated, the state is constantly pressured to allow exceptions for rules and laws on the grounds of religious or cultural peculiarities. This must be stopped. The law, and the rules of organisations, should apply as equally as possible. In a state that allows freedom of religion, the fairest way to apply the law equally is to not allow exceptions for cultural manias. To clarify (and Im aware this will be contentious), the mainstream, western culture of equality that the law exists to protect should be the one insisted upon. If women and men have different roles within an indigenous culture, for example, this is fine; but under the law they should be treated as equal. The resolution of such specific conflicts with the western average culture should be the responsibility of those with the specific complaint. I should note that this should not be a problem. More than any other culture, the western liberal democratic culture is more able to integrate useful adaptations from other cultures than any culture that has ever existed. I would be genuinely shocked if any claimed cultural exception could be shown to be more beneficial (in practical terms) than the western standard equivalent. Do religious or faith-based groups have undue influence over government and/or does the government have undue influence over religious or faith based groups? Realistically, much of undue influence of religious groups over the government is related to the Australian tendency to not want the boat rocked. This ties back into statements Ive made previously, that fair criticism of cultural manias is frowned upon. That said, there is some undue influence, especially on so-called moral issues like Euthanasia and Abortion. Religious conservatives will claim or be awarded a seat on any panel that sets out to debate such issues, for apparently no reason other than their stated objection. Why are these people considered qualified to discuss such issues? The nature of their objection is that their ~1500 year old mythology has something to say about these issues. Why is this worth hearing? Would a legislated national Charter of Rights add to these freedoms of religion and belief? No. Charters and Bills of Rights do nothing but provide lawyers with employment. If laws need changing, then the parliament must muster the political will to change them. If the next parliament sees fit to change them again, or change them back, then this reflects the will of the people. The enshrining in charters and bills of sets of rights provides no real benefit. It merely enforces our values on our children, and their children. It is, in fact, a very bad idea. In fact, every country that enacts such a charter ends up with rights that they cant get rid of, dont want, and that cause trouble. If a thing needs doing it can be done with legislation. 2.2 Roles and responsibilities 6. a) What are the roles, rights and responsibilities of religious, spiritual and civil society (including secular) organisations in implementing the commitment to freedom of religion and belief? The law should protect freedom of (and from) religion in every way possible. This should be supported by civil society. It would be nice if it was supported by religious society, but realistically, since most surviving religions insist they alone recognise the true nature of the supernatural, this is unrealistic. The best compromise is simply that the law and civil society prevent this fundamental of surviving religions from expressing itself. How should this be managed? This should be managed with a body of laws that support the free practice of religion. There should not be a bill of rights or anything equivalent. Freedom from religion should be protected by maintaining absolute exclusion of religion from public law and life. Where a set of values has to be enshrined in law, it should be the western liberal democratic set of values that is protected by the law. For example, western liberal democratic values state that freedom of religion allows apostasy. Some religions do not. Apostasy should therefore be allowed (and is, hooray!). While I would like laws to protect children from religious indoctrination, such laws would be unworkable. As a compromise, I would suggest that the teaching of religious and spiritual traditions of many cultures be included in high school curricula, perhaps as part of social studies. A short course in Roman, Abrahamic, Hindu, and Buddhist mythology would be sufficient, providing students were not allowed to be excluded deliberately by their religious parents. After all, if their parents religion really is the right one, then this should be obvious by comparison. 7. How can these organisations model a cooperative approach in responding to issues of freedom of religion and belief? Civil society and government are capable of cooperating on the issue of freedom of religion. They have done so since the Enlightenment, to some degree or another. Religious society, despite any noises they might make to the contrary, are not. Every surviving religion contains memes (cultural genes) that define their own superiority, that disallow rational discourse (for example, the infallibility of the Bishop of Rome in Catholicism, or the death penalty for questioning Mohammed in Islam). Although its possible to work with moderate religion to a degree, these buried fundamentalisms will probably always intrude on secular control of religious freedoms in some way. I will clarify the point Im making here. There is no real reason to include religious organisations in a discussion of how religion should be regulated by the state. They have no qualifications that allow them to contribute to the debate. Including them disproportionately to the populations they represent will merely skew the outcome in favour of the vested interests driven by the buried memes Ive referred to. So, for example, if a round table is brought together to discuss legislation relating religious freedom, invite all the lawyers and politicians you like. But unless you want a skewed outcome, keep voting rights on such an issue out of the hands of vested religious interests, unless such interests are for some reason not represented through the politicians present. 8. How well established and comprehensive is the commitment to interfaith understanding and inclusion in Australia at present and where should it go from here? What is interfaith understanding? The only people Ive spoken to or seen who have much understanding of other faiths are either religious scholars or atheists (or both). Given that all extant religions define themselves as the one truth, such understanding when voiced by religious people is really nothing more than lip service to secular authority that demands peace and freedom of religion. If you really mean interfaith tolerance (as you really only can) then I think there is a genuine commitment, even from members of exclusive religions, to tolerance. No one wants to go back (at this stage) to the bad old days. The exception Id point out is that there is very little recognition from religious conservatives that many people want freedom FROM religion in the manner Ive already discussed. As to where it should go from here, I will reiterate. Freedom of religion should be protected by legislation, not a bill or charter of rights. Freedom from religion should be protected more than it is currently, especially with regard to exceptions made for particular religious or cultural manias in laws and regulations, and civil practices. To reiterate, such exceptions should not be made, and this should not be considered to infringe religious freedom. In case this whole document is not read by one person, I will give two examples of this. A Muslim woman wearing a headscarf should not be allowed into a bank when a motorcyclist is prevented from wearing a helmet in. Allowing this kind of exception, in addition to being a flagrant violation of freedom from religion, is practically silly. Such exceptions can potentially be used to exploit systems in unintended ways. The extreme case (for the same example) would of course be criminals dressing as Muslim women to prevent identification during crimes in banks. A Muslim person should be able to answer their call to prayer during the working day as their religion demands, but only insofar as the sum total of their break time during the day does not exceed that of a person not of their religion. Liberal democracy has enough flex in its system to accommodate non impacting peculiarities such as this. 9. How should we understand the changing role and face of religion, nationally and internationally? In the same way as we always have. By observation, categorisation, and experiment. In order to really understand religion, however, it is absolutely necessary to discard the special status that religion is afforded with regard to freedom from criticism. Government, society, and institutions should be free to question, criticise, and assess religions on their real properties and merits. 3 Religion and the State - practice and expression The emergence of a multifaith Australia has brought issues regarding religious expression to the fore in debates, politically and culturally. This area is about balancing the expectations of faith-based organisations with civil society organisations. What are some consequences of the emergence of faith-based services as major government service delivery agencies? There are probably no obvious day-to-day consequences of the delivery of government services by religious organisations. Ultimately, however, one has to recognise that it is government that should provide services. The effect of religions providing them is entrenchment of particular faiths within what should be a secular system. This can only be seen as negative, if a secular system is what we are after (and if we really want to protect freedom of religion). How should government accommodate the needs of faith groups in addressing issues such as religion and education, faith schools, the building of places of worship, religious holy days, religious symbols and religious dress practices? They should not accommodate these needs except insofar as to give consent. The burden of funding for places of worship, religious teaching, and schools that teach articles of faith as truth should fall entirely on the shoulders of religion. If taxpayers fund a school to any degree, for example, it must be prevented from teaching articles of faith as anything other than cultural mythology. With regard to religious symbols and dress practices, such things should be accommodated so long as they do not contravene existing laws and regulations. Ive repeatedly brought up the example of Muslim headscarves in banks, on drivers licenses, and so on. The laws and regulations preventing headgear in such circumstances predate a significant Muslim population in Australia and exist for clear, practical purposes. They should NOT be set aside to satisfy religious manias. Is current legislation on burial practice and autopsy practice adequate? Are any other of your religious practices inhibited by law, procedural practice or policy (i.e. education or health)? Obviously, as an atheist I have no such problems. However, if the law were to make exceptions for people based on their faith, I would have a very large number of problems with that. Equality before the law is important. Here I will use another example. Suppose at some future time Conscription was reintroduced in Australia. If, for example, a Quaker was allowed to dodge the draft because of their religion, then so to must atheist or agnostic (or indeed any person) be allowed to do so on the basis of conscientious objection to violence. Religion should not grant special status before the law, ever. 4 Security issues in the aftermath of September 11 In response to the events of September 11, 2001, the federal and state governments enacted changes to existing legislation and introduced new legislation. The changes were introduced to better protect Australia from the threat of terrorism, both internally and externally. This section seeks to assess the impact of the legislative changes on religious and ethnic communities and determine if cultural identity and freedom to publicly express or act in accordance with beliefs has been affected. 1. a) Have the changes in federal and state laws affected any religious groups, and if so how? b) How should this be addressed? 2. How should the Government balance physical security and civil liberties? This question is too broad. The compromise between physical security and civil liberties made is unique to each situation, and should be discussed in a case-by-case basis. As a general statement, however, it is probably sufficient to say that the status quo of civil liberties protection is sufficient. The authorities should be able to use the same rules to catch terrorists as criminals. 3. Consider and comment on the relationship between law and religious or faith based communities, and issues such as legal literacy, civil liberties, dissemination of law to new immigrant communities, and the role and conduct of judiciary, courts and police. Ignorance is no excuse in the eyes of the law. It never should be. All Australians should be equal before the law, and as few exceptions made to this principle as possible. 4. a) Is there religious radicalism and political extremism in Australia? b) If so, what are the risks to Australia? Probably. Its essentially impossible to have a religious community without including some extremists. I will reiterate my point, however, that all extant religions are fundamentalist to a degree, so were really simply making a distinction between violent extremists and passive extremists. We all know the risks. Some crazy people might kill some innocent people, in one way or another. We trust the authorities to keep on top of this sort of thing. 5. Can you provide any examples of social exclusion in regard to religion? How and why do issues of social exclusion develop? The closest I can come is that a member of faculty at the School of Physics at [name removed] no longer attends morning tea because he has an objection to my open criticism of religion. I should not that such criticisms are free to be criticised in turn, and although the gentleman in question never voiced his disagreement, many other religions folks have. The resulting discussions have been most stimulating, and I really feel the offended chap is missing out. In keeping with this, my experience and reason tells me that social exclusions link to religion is to the exclusivity of religion itself. Each religion defines itself as correct and immune to criticism. Criticism of anothers religion being viewed as rude, discussion of practicalities of religion, history of religion, development, significance, and theology, all become impossible (with some people). This naturally can lead to exclusion, and to segregation between groups of different (or no) religion. The obvious solution is simply to ignore the taboo on criticism of religion. The more people talk about a thing, the more well it becomes understood, and even accepted. 5 The interface of religious, political and cultural aspirations This area is seeking to research and map the current relationships that exist between religious, political, cultural and indigenous groups and what they seek to achieve. It is about describing the interaction of these groups within contemporary Australian society. 1. a) How would you describe the interface between religion and politics and cultural aspirations in contemporary Australia? I would characterise the interface between religion and politics in Australia as clouded. Again, this relates to the special criticism-free status afforded to culture and religion. Religious and cultural groups are quick to claim protection from the government, but loathe to have their peculiarities questioned or prevented. b) What issues does this include? *Faith based education. *The right to traditional cultural practices, in particular hunting of protected species. *Funding and tax exemptions for religious organisations. *Religious conservative intrusion into health issues such as abortion and contraception. *Religious conservative intrusion into science and the ethics of scientific research. 2. How should government manage tensions that develop between aspirations? The government should manage such tensions by allowing fair criticism of all systems, religion included, and opening up real dialogue between conflicting groups. Furthermore, they should insist as often as practicable on the equal application of secular, liberal democratic law to all Australians, irrespective of religion or culture. 3. How do you perceive gender in faith communities? Again, this question is too open. Every extant religion is fundamentally patriarchal, but this should not be an issue of freedom of religion is correctly protected. After all, if women feel they are not equal in their religion, they should be free to leave it. 4. Do you believe there is equality of gender in faith communities? No. As Ive said, every living religion practiced in Australia is fundamentally patriarchal. The only culture on the planet that recognises the equality of the sexes is the western liberal democratic culture, and is therefore the only one that comes close to realising it in everyday life. 5. What do you think should be the relationship between the right to gender equality and the right to religious freedom in Australia? As Ive specified, the law should treat all Australians as equally as possible. People who object to their religions treatment of their sex should feel to change religions, and the law should protect them in this. It is not the role of government to interfere with sex politics within religions. 6. Citizenship and Australian values have emerged as central issues, how do you balance integration and cultural preservation? Integration is cultural preservation. No culture existing today has been followed in its entirety for more than two thousand years. There are some elements of cultures that have been, and some which are fundamental to all people. It is the nature of human interaction that cultures change, mix, and affect one another, and attempting to insulate one culture from another is counter productive. Cultures which cannot integrate do not survive and are thus not preserved. That said, our own liberal democratic culture must stay true to itself. It must integrate elements from other cultures that are interesting, beneficial, and so on, and reject those that are obviously incongruous, hurtful, or destructive. In order to facilitate this process, we as members of this culture must engage in free dialogue (including two way criticism) with other cultures. And we must allow people to follow whatever culture they choose, provided that doing so does not contravene the laws of the commonwealth or the rights of others. 7. What are reasonable expectations to have of citizens civic responsibility, rights, participation and knowledge? The expectations of these things can only be defined by the law. Certainly we should expect that individuals who start discussions on points of cultural interest not be made pariahs or be subject to physical violence. It would be nice if the history of religions (all major religions) was taught as an element of high school social studies, and could not be avoided by religious conservatives. This would certainly produce more informed citizens, more able to understand the religions of others. 8. Is there a role for religious voices, alongside others in the policy debates of the nation? There is, but only insofar as there is a voice for every Australian in such debates. Religious voices should not be heard disproportionate to the populations they represent. 6 Technology and its implications The present day has seen, and continues to witness unprecedented technological changes, particularly in the area of communication. This report seeks to identify and analyse some of the significant impacts of these developments. How have the new technologies affected the practice and dissemination of religious and faith communities? Has new technology had an impact on your religion and/or your religious practice? Insofar as atheism is my religious categorisation, easy access to the internet has had a huge impact on me and people like me. Atheism is far easier to justify and support when one is aware of other atheists, free to communicate with them, and so forth. The internet, with the ability to rapidly research religion, share ideas, and so forth, is fantastic for facilitating free consideration of religious issues. And so, good for atheists. What issues are posed by new religions and spiritualities using new technologies? Is your freedom to express your religion or beliefs hindered or helped by current media policies and practices, considering reporting, professional knowledge, ownership, and right of reply? Im not entirely sure. To be honest, its unclear to me exactly what legal rights a citizen has in openly criticising the content of a given religion (or indeed, all religions). This I would say comes under the heading of right of reply. I imagine that, under the right circumstances, such criticism would be picked up as an easy controversy story by the media. Sound-bite journalism is neither able nor interested in distinguishing between fair criticism and incitement to hatred, so I imagine fair criticism would be easily represented as the latter. What impact do the media have on the free practice of religion in Australia and the balanced portrayal of religious beliefs and practice? Are there religious or moral implications in the development of new technologies such as the internet and or mobile phones, especially in regard to religious vilification and hatred? 7 Religion, cultural expression and human rights In a country as multicultural as Australia, freedoms of cultural expression, religious expression and human rights need ongoing exploration. This section is about gaining a deeper understanding of how effective Australias current human rights framework is, and if tensions between human rights, religious expression and cultural expression are of concern. Is there satisfactory freedom of cultural expression and practice within the normative social and legal framework? I think it should be clear from my previous answers that its not freedom of cultural expression thats really an issue, so much as artificial preservation of cultural expression. The law goes, in some instances, beyond allowing freedom of expression and has moved into the territory of protectionism. Do service providers in your state or territory support the right to cultural security, safety and competence? How can the cultural aspirations and human rights of Aboriginal and Torres Strait Islanders be met? Since Im not an Aboriginal or Torres Strait Islander, I cant answer this question for those peoples, but I can give the answer of an anglo-Australian on the outside looking in. My impression of the collective cultural aspirations of these people is that they want to preserve their cultures in their entirety. There seems to be very little regard for whether certain aspects of these cultures are really practically worth holding on to in their current forms, little regard for whether elements of these cultures can be adapted to the modern world rather than kept pristine. To me, this attitude seems self-destructive. Im aware of the history of intergrationism in Australia with regard to Aboriginal peoples, and Im not proposing to force European culture on Aboriginal peoples. Im suggesting that the world is what it is. On every continent, every single person has to deal with the collective motion of technology, culture, and interaction, and no culture can remain static. Its clear that adaptation is absolutely essential, and I dont believe that valulable traditions need be lost in the process of such adaptation. What are the issues impacting on Aboriginal and Torres Strait Islander communities at present, and proposed solutions? Following on from the previous question, Id like to mention a specific example. There has been in the last few years a great deal of discussion about the Northern Territory Intervention into remote Aboriginal communities. Its hard to say as an anglo-Australian whether this intervention is morally defensible, practical, or welcome in those communities. However, a question Ive not seen raised is this: why do Aboriginal people live in remote communities with no economic reason to exist? I can probably answer my own question. My understanding is that most if not all of the Aboriginal cultures of Australia have a special regard for geography. People belonging to those cultures therefore have a powerful attachment to their ancestral homelands. The collective system we call economics, however, has no emergent system to deal with such people; its an unwritten rule of capitalism that people are expected to follow the jobs. Australias economy is based on primary production for the most part, so small communities have no real economic purpose. This seems to be one of the root causes of many of the problems we see in Aboriginal communities. These places are poor, and the poor have problems. Im not capable of generating a solution to this conflict of culture and economics. But I reiterate that if Aboriginal people are unwilling to adapt their cultural demands, economics certainly wont care, and it will simply pass them by, to their loss. Are there any issues in regard to participation in the faith community for people with disabilities? How is diverse sexuality perceived within faith communities? Im not sure why this question is being asked. The Abrahamic religions and Hinduism are all rapid about sexuality. All of them push the point that only relationships between men and women are acceptable (although some sects may support polygamy). There is no tolerance of diverse sexuality, and in the absence of protection of such diversity under the law, these communities would certainly return to oppressing all people of diverse sexuality within their power. How can faith communities be inclusive of people of diverse sexualities? They cant, without changing their dogmas. If a religious book states that a thing is so, then the only real choice an adherent of that book has is to either ignore the statement or not. Religious organisations are certainly not going to attempt to reinterpret their texts simply because the secular authority disapproves of their morality. Should religious organisations (including religious schools, hospitals and other service delivery agencies) exclude people from employment because of their sexuality or their sex and gender identity? No. The state should not allow any organisation the right do exclude people from employment based on such discrimination. Ever. The rule of law should apply to religious organisations in the same way it applies to all other organisations. Do you consider environmental concern to be an influence shaping spiritualities and value systems? a) Are there religious groups, practices and beliefs that you think are of concern to Australians? b) Should these be subjected to legislative control, and should they be eligible for government grants and assistance? 8 Additional areas of concern or interest What additional issues do you think are relevant to and affect freedom of religion and belief in Australia? 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