Millennium Development Goals

The present failure of world leaders to end the fighting and destruction in Syria, and the ongoing instability in Afghanistan, highlights the challenges the global community faces in addressing abuse, exploitation and torture in many parts of the wold.  Often fuelled by religion and sectarian divides the impact, particularly on women and children, remains a tragedy.

A recent report released by the United Nations on 2012 progress towards the Millennium Development Goals (MDG) highlights that, while some progress has been made in the areas of poverty reduction, access to safe drinking water, and reduced levels of child mortality, the pledge made in 2000 by world leaders to address these matters remains both a challenge and a dream.

While expectations around the world have grown for the Millennium goals to be fulfilled, there is growing and real anxiety that earlier hopes have now been dashed.  While improvements have been made in the areas of poverty reduction, education opportunities and child mortality, yet impediments still remain.  Recent natural disasters and the global financial crisis have further impeded reaching objectives, while the amount of global resources spent on arms continues to escalate.  Growing unemployment continues, and purchasing power in the poorest of countries continues to decline.  The impact of unemployment in Greece and Spain, particularly among the young and women, is having devastating effects on children and families.  The impact is still unclear and so, in turn, is likely to bring further suffering and pain.  Women and children remain the most affected and impoverished.  Another area of slow progress is maternal health, while the growing urbanisation of the world’s population is increasing pressure on infrastructure for water and electricity.  Rural areas still remain the most disadvantaged.

Perhaps the most challenging issue remains world hunger.  Nearly one billion people continue to live  in hunger, approximately 800 million in slum conditions.  These figures undoubtedly reflect an optimistic view and minimal expectations.

This assessment on progress in achieving the Millennium Development Goal is a reminder of the urgent need to rekindle the enthusiasm of the world leaders to recommit resources and energy at a greater pace and level than currently being experienced.  Much still needs to be done to tackle food scarcity, gender inequality, maternal health, housing and climate change.  How we respond to the needs of children in Australia remains ambivalent.  Children of asylum seekers and refugees are still locked up in detention, while child protection and family support services, including those for the indigenous population, cannot deal with the demand.

A political will is essential, as is the need to demand of our political representation a vigorous recommitment to the children of the world. The wellbeing of a country is best measured by how well it provides for and treats children in the present and the future.

Book Review: “God Is Not A Christian, Speaking the truth in a time of crisis.” by Desmond Tutu

This book as the title suggests will surprise and even offend those who believe in the absolute position they hold about the centrality of Christian faith in their own lives and the world. This work challenges the church and individual Christians to think deeply about their mission in the world of today and names in a gentle yet powerful manner the abuses conducted in the name of Christianity and the failure of the global community to address issues of injustice. The book is a reminder of how interconnected decisions made in the boardrooms of New York, London, China and the Middle East can affect the lives of millions of disadvantaged people across the world.  In this book Tutu explores and expounds a theology of justice grounded in the very being of God as one intimately connected with the whole of creation and the responsibility we all have whether people of faith or otherwise to build communities of hope and stability.

I had the privilege of meeting Desmond Tutu on two occasions when he visited Melbourne. The first at Breakfast at Bishop’s Court with Archbishop David Penman and the second in St Paul’s Cathedral where he addressed over 2000 young people. Both occasions remain vivid in my mind and confirmed for me Desmond Tutu as a Christian prophet and activist, truly a man of God who sees in the “least of my brothers and sisters” the face and presence of the divine.  This latest book “God is not a Christian”, will trouble some particularly those for whom there is no room to see the flaws and failures of Christianity to address a range of human rights issues throughout the ages and the implication that Christians have pursued agenda’s which have failed to liberate communities from exploitation and tyranny often in the name of God. 

 The book is a collection of sermons, sayings, speeches and addresses given by Tutu over the years and includes a number of personal reflections and moments of anguish. Throughout the pages the reader is taken on a snap shot of Tutu’s faith journey and the content covers  a range of topics. Each account gives the reader a glimpse of Tutu’s deep understanding and appreciation of scripture alongside his intellectual and spiritual insights to the application and meaning of the texts as he applies them to injustice. Tutu is no armchair justice advocate as his own life in South Africa where he experienced discrimination and inequality that makes him well equipped to speak from heart, mind, temperament and authority. 

For me three sections of the book stand out. The first is the emphasis on restorative justice and forgiveness as witnessed by the Truth and Reconciliation Commission in South Africa.  The second is when Tutu visits Rwanda as part of a church’s delegation to the country after the bloodbath and genocide of 1994. He tells of the impact on him and his companions when they realise they were walking on the remains of those who had been killed in the attacks in this church. The third is his description and explanation of Black theology and the challenges this approach makes to Western and European traditions. He makes a strong case for how Christianity is culturally framed and how our own life experiences influence the way we understand Jesus for the times and in the places we each live.  This includes how we give expression to the two great commandments “to love God and to love our neighbours”.

This book affirms Desmond Tutu's Christian leadership in the Anglican Communion as a prophet for our times, and his style a model for those who accept episcopal responsibility. He is not afraid to name the atrocities and abuses committed by governments, corporations or the church and states categorically that no religion has a monopoly on God’s goodness, virtue or truth.

In this book Tutu does not claim to be a scholar, yet his prophetic words and actions demonstrate a deep and profound understanding of scripture and the vulnerability and the brokenness of our world. Many will find his directness disturbing and challenging. Sacred words and expressions are deconstructed in light of the contemporary world and its rampant commitment to individualism and the Free markets approach to living standards, discrimination and exploitation of the vulnerable and disadvantaged. 

Desmond Tutu has not shirked controversy in this book. It is an easy and compelling book for all to read who struggle to proclaim God’s love for a world where the principles of justice, forgiveness and mercy are absent from the everyday life experiences of millions of people.  A worthy addition to every person’s library.

The Public Domain, The Church and Justice

I grew up at a time when the Church played a significant role in the life of a local community and in the personal lives of many people.  Even among the non-religious, churches and clergy were respected and their pronouncements listened to on matters of justice, morality and ethics. The Christian narrative was still a vibrant influence in shaping institutions and society’s norms and expectations. There were critics, yet the culture provided space and opportunity at all levels for the Church’s voice to be heard and acknowledged, for its engagement with society.

Since the 1960’s times have changed. Mainstream media, writers and commentators often seek to marginalise the voice of the Church unless it is controversial or about scandal in its own life.  Much of the reporting on religious matters is negative, with little if any understanding of the historical role Christian faith has played in positively informing and shaping Australian society. Discussion of moral and justice issues is often superficial. 

The Church, of course, is a diverse body and its life and mission is expressed through local parishes, schools, welfare agencies, mission societies and religious orders. In recent years the reputation of the Church has been tarnished by its own failures in areas of morality, its lack of consensus on matters affecting the life of communities, and its self-interest and privilege, perceived or otherwise. New voices claiming to represent the Church have gained the attention of the media and politicians in recent times. They express what they claim to be the view of Christians on matters of justice and ethics, but their approach offers little if any opportunity for dialogue and discussion on key justice issues. 

Of course, the Church is not alone in coming under increased scrutiny. Most of our other institutions are also held in less regard than in previous years. Suspicion and lack of trust by the electorate have created a political context where visionary and courageous leadership is rare.  Day by day the media, which seldom critique themselves, tell of the failures of both individuals and institutions. How can the Christian faith in today’s post-modern world give voice to the scriptural principles of justice in this hostile environment? 

The challenge for those who are members of mainstream denominations is that we appear to be often in a state of denial about our own mistakes and failures, our lack of transparency and integrity, and about the changing face of the society in which we live.  While critical of others for a lack of integrity, moral behaviour, transparency, compassion and forgiveness, we continue to practise broken table fellowship and exclude others. Our treatment of those who have been hurt or rejected by the Church remains a festering sore. 

We live in an increasingly fragile world. Leadership at all levels of government, community and commerce appears overwhelmed by the issues confronting the global community including climate change, the global economy and the developing world.  As Wes Howard-Brook and Anthony Gwyther say in Unveiling Empire Reading Revelation Then and Now (1999), global capital has become the ‘empire’ that dominates our world today at the expense of national governments, gender roles, values and care for the creation.  Social programs, education, housing, transport and social security are now viewed in terms of their contribution to economic growth and not their intrinsic social value. The owners of global capital have replaced the authority of national governments. David Koten, Harvard Graduate School and former adviser to the United States government on international development, says: “The process of economic globalisation…is shifting power away from governments responsible for the public good and towards a handful of corporations and financial institutions.”

Historians would probably say has the world ever been any different?  It may be simply that, as the world’s population continues to grow rapidly, the challenges facing the globe have become more immediate and the power of the media and modern communication has brought them to our attention. Despite the enormous progress in technology and knowledge, we continue to live in a world scarred by injustice and moral imperatives. 

Poverty and disadvantage are not accidents of history. There are certainly occasions and actions whereby individuals may create disadvantage for themselves by poor personal choices, but overwhelmingly it is unjust systems and structures and exploitation by those who exercise political and economic leadership that create and perpetuate poverty. The unemployed do not create unemployment. On a recent visit to the United States of America, I visited a number of homeless shelters. Each of them was doing good works, but why are such places needed? What are the causes of homelessness? The same question can be asked of global hunger; hospitality for asylum seekers and refugees; child abuse or depression. Christian leaders who stand on the side of the poor are often admired, but are viewed with hostility and anger when calling for structural reform. Feeding the hungry is a noble act, but challenging the causes viewed with suspicion. 

To embody a just society, politics is necessary. The biblical witness of God is not just a God of kindness and charity, but also a God of justice. As Jim Wallace says in Sojourners (November, 2011), “The most common objects of the prophets’ judgement are the kings, rulers, judges, employers, the rich and powerful in charge of the world’s governments, courts, economic systems and structures.”

At the heart of the gospel, at the centre of the ministry of Jesus and the voice of the prophets is God’s love for the created order and for our relationships with one another. Relationships are central. As God loves us, we are called to love one another. Faith in God is not a private affair. It embraces a communal dimension. The pursuit of justice is a spiritual movement as much as a practical expression of God’s love. It involves listening to the cries of the oppressed, the marginalised and the outcast. This is the challenge of the prophets of the Old Testament. This is the same message found in the final judgement passage of Matthew’s gospel, where Jesus says that unless the least of his brothers and sisters are cared for and helped, our capacity for redemption falters and is at risk. 

From the stable to the cross, Jesus engaged in the struggle for liberty and justice, challenging the powerful, supporting the weak.  He challenged the temple authorities, naming their privilege as an affront to God. Jesus embroiled himself in the politics of the times and expounded the principles of justice as they derive from the creator’s identity and purpose. They are encountered in the parables of the Good Samaritan, the Prodigal Son, and the sermons in Matthew’s and Luke’s gospels.  At the core of the mission of Jesus and the Church’s commitment to justice is what Nicholas Sagovsky calls, in Christian Tradition and the Practice of Justice (2008), the divine initiative, the creative energy and passion of God, reflective of God’s own being as generous, hospitable, compassionate and just. This same imperative is to be present in the Church’s own life and witness.   Sagovsky argues further that the divine initiative or warrant for justice exists from the beginning, precedes the narrative of scripture and is embedded in the creation itself as recorded in the prologue to John’s gospel. Out of love God creates, and this creative act of love is the spirit and essence of God’s justice.  This is why faith cannot be a private affair and must have a pastoral, prophetic and political connection to the world and its people. The spiritual and the political cannot be separated if we are to fully engage in a partnership with God for the building of the Kingdom. 

Jesus practised what he preached. He sought out the rejected, engaged ordinary people, healed the sick and reminded the leaders of the day not only of their responsibilities, but also their obligation to the community. He stands as the fulfilment of the prophetic tradition of Israel.  Following in the footsteps of Jesus is the profound call to discipleship for all people of faith. Our response to the ongoing brokenness and lack of hope for millions of the world’s population is not only to provide practical support, but also to advocate against the principalities and powers of our times that destroy and corrupt. Justice for our time can be achieved by a commitment on our part to name the challenges of today, to be a voice for the voiceless and to end all forms of discrimination within the Church’s own life and the wider society. 

Archbishop Desmond Tutu puts it this way:

"If you are neutral in situations of injustice, you have chosen the side of the oppressor. If an elephant has its foot on the tail of a mouse and you say you are neutral, the mouse will not appreciate your neutrality."

Today most of us are conscious of the brokenness that we see all around us and yet struggle to see how we can change the world. The call to God’s justice is a call to let go of the mind-set that nothing can be done and to reinvigorate the Church and ourselves to see that the dream of God’s creation is possible. 

Homily on the Occasion of the State Funeral for James (Jim) Stynes.

St Paul’s Cathedral 27th March 2012. 

Today we gather, here in this cathedral, in the surrounds of this sacred space, including Federation Square, at home or at work, with one voice. We have gathered as family members, friends, colleagues, admirers, and interested bystanders to give thanks to God for the life of Jim Stynes.

We have come together with one voice to reflect on his life, to honour him, to give thanks, to commit his mortal remains to the earth and to offer our prayers and support to his family.

We have come together to look to the future with hope and confidence, with the knowledge that the legacy of Jim Stynes will live into the future through the lives of all whom he touched, not least his wife Sam and their children, Matisse and Tiernan. 

As we gather, we are both challenged and called to continue Jim’s work in how we live our own lives in relation to those whom we love and are closest to, as well as the stranger, the sojourner and those in need. Jim achieved in his relatively short life what many of us aspire to over many more years of life. 

We have already heard this morning tributes that reflect the many attributes of Jim’s life. He embraced and encouraged people from all walks of life. His charm, skills, determination, compassion and understanding of life’s challenges went far beyond the football field and often at some cost to those he most loved. His personal relationships and his vision of what could be were the over-riding hallmarks of his life. Even for a passionate and ever hopeful Richmond supporter such as I, Jim Stynes could not be ignored. 

Jim Stynes to many was a hero, mentor, soul mate and confidante. Some have awarded him celebrity status, a description I think he would have felt uncomfortable with and would not have wanted. Such status was not important to him. What Jim did was what he believed and understood to be the core or essence of being human - a person with a deep respect and concern for the other, whether it be a young person experiencing difficulties, a young recruit homesick or overawed by their new surroundings, a friend in need or as husband and father. This is not to suggest that Jim was without fault. He was human, as we all are, yet as he journeyed through life he focused on the positive, and saw the good and potential of what life could offer.

No matter how well we are prepared for the death of a loved one or someone close to us, we are all affected. Very few of us can distance ourselves from the impact of death. Our hearts and minds, which make us distinctly human, respond with emotions of joy and sadness. 

How we live life is, I suggest, important in how we see death. The search for meaning and purpose in life and how we address the journey will greatly influence how we respond to death, not only the death of others but also our own mortality. If we see human existence as an accident of history, or the survival of the fittest, death is the end, the finality of who we are. If, however, we view life as a gift, the gift of a creator God, even if we are still exploring our relationship with the divine, then how we view life takes on a greater and more profound understanding.

Jim Stynes by the way he lived knew that there was more to life than self and the present. In his life he fostered hope for others, not out of some charitable or feel good notion, but out of a deeper and more profound knowledge and consciousness of the many gifts and talents he had been given, which he could use to benefit others and to support their future. For Jim Stynes, life was more than an accident of history, and this I believe helped him to be the person he was and to face his own future. 

Christians believe that from love we are created and to love we shall return. This is not some sentimental, wishy-washy love, or self-love, not even romantic love, but a much greater truth that embraces compassion, resilience, justice, mercy, forgiveness, and our own personal fulfilment and redemption. Love, then, is at the centre of what it means to be human, a love that extends to all. 

Today we come not only to give thanks for the life of Jim, but we also come to grieve and to mourn. We grieve because we are human and because we are aware that we have lost something of ourselves. But we also come with hope that Jim’s accomplishments and contribution to enriching the lives of others will continue. 

In the Christian year we are approaching Holy Week, Good Friday and Easter Day. These days recall the central tenets of the Christian faith, that in grief, pain, abandonment and the suffering of a young man, who gave his life for others, there is the promise of hope. The resurrection of Jesus is God’s way of saying be courageous, go forward, fulfil the vision of justice for all, love one another and walk with me to build a community where all God’s people are cared for and loved. While Jim journeyed, unsure of belief, he lived this message. 

As we gather, the greatest gift by which we can remember Jim is not a monument or statue, but by doing best what he did for others. 

Let me conclude with this prayer from John Donne: 

Bring us, O Lord God, at our last awakening into the house and gate of heaven, to enter into that gate and dwell in that house, where there shall be no darkness nor dazzling, but one equal light; no noise nor silence, but one equal music; no fears nor hopes, but one equal possession; no ends nor beginnings, but one equal eternity; in the habitations of thy glory and dominion, world without end. Amen.  

As we gather to celebrate a fruitful life, may we hear, listen and respond to the call and promise of God for ourselves. 

 Rest eternal grant to Jim, O Lord, and may light perpetual shine upon him.  Amen.

Australia Day reflection 2012

One of the most urgent issues facing Australian society at this time in our history is the question, what sort of Australia or Australian society are we going to create for our children, grand children and future generations?  We are not alone in endeavouring to answer the question.  The British riots in England last August raised the same question and the current level of violence civil unrest and unease in a number of Middle Eastern countries are signs of anxiety and deep seated resentment and frustration with political leadership and living standards of many of their citizens.

The advent of mass travel, once only the prerogative of the intrepid traveller and explorer, is now available to many people across the globe, enabling more of us to visit many places once closed to the rest of the world. Their culture, beliefs and lifestyles holding mystique and knowledge previously only available and accessible to a few is now within reach of growing numbers of Australians.  Today the life styles and cultures of more than two thirds of the world’s 6.5 Billion people are now accessible via air travel the Internet, television and now the mobile phone.  We are able to see the diversity of human life across the globe including their religious and faith practices. As a result the world has become smaller as witnessed with the challenges facing the global financial markets.  We are all more closely connected than at any other time in history and the fallouts and troubles in one part of the world can affect others 12000 kilometres away. This was recently shown by the decision of Heinz to close their Shepparton tomato sauce company. The decision affecting the lives of over 100 workers and their families was made not in the best interests of the workers or their community but the company. As a friend recently commented to me, the idea of public or community service once embedded in the objectives or goals of a company are now absent in the minds of many corporations in favour of maximising profits and remaining internationally competitive.   When we add access to the Internet, the global movement of people both freely and as refuges and other forms of mass communication, the closed nature and isolation of Australia still present till the early 1960’s is now greatly influenced by a range of religious and cultural experiences. These new influences barely touched my parent’s generation, to a lesser extent the baby boomers, but are now common experiences for their children, grandchildren and contemporaries. Multi culturalism has increasingly become apart of the Australian way of life as second and third generations of earlier migrants, in expressing their Australian identity, bring with them their culture and religious beliefs and practices. Of course this is not new. The European settlers in the 18th century brought to this country their values and beliefs from their country of origin. They sought to establish themselves free of the limitations of an established ruling class and open to creating a life for themselves and families full of hope and optimism. The new life was not without its struggles. Droughts and flooding rains played havoc with expectations and dreams. Perseverance was necessary and the bond of mateship and supports for one another a key element in the new country.

Joan Chittister in a recent article in the Sojourners magazine suggests that in this world of anxiety and topsy turvey behaviour we are also in danger of surrendering values, if we have not already done so, that have served us well giving them up for selfish and pragmatic reasons allowing the media and others to set the pace. The danger she says is that the very fabric of our society may be at risk and the likelihood of further breakdowns in social cohesion and a growth in anti social behaviour.  This is not a call to a romantic view of the past but rather a call to examine our way of life with fresh insights, learning from past mistakes, challenging religious bigotry and abuse of power. Instead opening us up to the liberating spirit of Jesus and the generous nature of God’s compassion and justice should be shaping the way Christians can contribute to making Australia a fairer and more just society.  To examine and view the values of justice and compassion as life giving experiences. In the same article she writes "We can discuss the pro’s and cons of torture in the public arena and never have the grace to blush. We can plan to slice food stamps for the children of the poor and, in the same breath, refuse to tax the rich. We can simply refuse to negotiate politically and still call ourselves virtuous".

While Joan Chittister is writing for an American audience her comments seem relevant to Australia.  Political pragmatism has replaced risk taking and visionary leadership. As a result increasing numbers of Australians are finding themselves uneasy with the direction of this country. The current political agenda leaves much to be desired. "Going with the flow" seems less than satisfactory.  Political point scoring with a lack of informed debate and discussion is no subject for reasoned social and economic policy decisions. A renewed vision is urgently needed which acknowledges the failures of our history, values what has been achieved in a range of industries and public service and sets priorities which sees all Australian’s benefit from the resources and wealth the country has available. The growing disparity between rich and poor needs to be addressed urgently, the attitudes to asylum seekers and refuges must be more generous and less judgemental and key issues like climate change given their proper consideration. This strategic form of leadership appears unlikely to come from the political process in the near future unless there are greater demands from the community for more transparent, honest and open debates on the life and death issues facing our nation. These discussions should reflect the belief that all Australians should be able to share in the bounty of this land with respect and justice and acknowledge our global responsibilities to others. Christians have a responsibility to participate in these debates and a healthy democracy demands this engagement. Australia Day provides an opportunity for this reflection and to address the challenges before us.

Canon Dr Ray Cleary

Trinity Theological School
Parkville, Melbourne

25th January 2012

Christmas Reflection 2011

One often hears at this time of year that Christmas is for children.  A time where children are the centre of attention and provide a focal point for the gathering of many families across the world embracing the many dimensions of religious, cultural and consumer elements.  I certainly remember the time our first child experienced Christmas or perhaps the expectations that we his parents and grandparents anticipated for the day. If I recall correctly he slept most of the day and only paid scant attention to the many gifts from family members.

Recently I have had the opportunity to attend two conferences focusing on the rights and needs of children across the world.  The first the International World Forum held in Melbourne and more recently the Euro-Child conference in Cardiff, Wales. At both conferences the message was loud and clear that, in spite of the rhetoric worldwide on the rights and needs of children as paramount, the words are not matched by a political will in many countries, or are given only lip service and not provided with the necessary resources in others.  In some countries children are seen as expendable, abused, exploited and sold into slavery for the profit of others.  In other countries the needs of children appear to be ignored when governments find it necessary to make hard decisions about budget allocations. Many children’s services, education, housing and health programs are impaired and suffer as a result. When companies and governments down-size and unemployment grows as a result it is often the children who bear the brunt and their futures and potential for growth restricted, compromised and violated. Children and their needs do not seem to be at the top of the agenda or of the highest priority of economists and governments when solutions are being discussed to address global financial challenges with their voices drowned out by more powerful lobby groups.  While banks, financial institutions and speculators are reassured and supported; children and families find themselves struggling to pay the bills and to remain hopeful and positive. While working men and women receive small if any wage increases, the same cannot be said of many business leaders and professionals.  Ethics and morality including a concern for one’s neighbour is replaced by self-interest. While charitable giving to worthy causes is admirable it is unable to compensate enough for policies which discriminate against those least able to afford it or who lack real choice.

There are of course those who do challenge the actions of governments, rating agencies and powerful corporations when they fail to hear and listen to the cries and calls of children and families.

Many of these voices however are silenced or even ridiculed by sections of the media and other commentators, politicians and powerful operators without any sense of a shared or communal responsibility. Charitable and community organisations that deal directly with the fallout from economic and social policy strongly object and argue for a more just and equitable response to the needs of those disadvantaged. Charitable giving at Christmas time while welcome is however not sufficient.

Christmas is about a child. It is the story of the birth of a child and his later life and ministry that challenged the powerful political and religious leaders of the day to see beyond their own needs, to the needs of the widow and the orphaned. Christmas is the call of God’s justice. This is a radical call for renewal and hope, embracing a deep and reverent concern for others and the whole of creation.

The story of the birth of Jesus on that first Christmas is not just about there being no room in the inn, nor about a homeless child and refugee family some 2000 years ago. It is an account, a statement, a proclamation about the possibilities that are offered for the redemption of the whole human condition if we can gain a glimpse of the gift offered. A gift that calls us live our own lives as he lived, to share our resources with those who cannot provide their own, or who are victims of abuse, exploitation and poverty and to offer hospitality and care.

The birth of Jesus should be an unsettling moment when we see in the poverty of today the child in a manager. This is a reminder to us that our identity and being, our own redemption is compromised when we neglect the needs of frightened and lost children in today’s world.

Ray Cleary
12/12/2011

A New World for Children - The Need to Try Harder

While world leaders continue to haggle and debate solutions and financial bailouts for Greece, other European countries and their banks, and while the United States Congress remains divided over health care for the poor, the domestic economy and how to solve the Global Financial crisis, children across the globe continue to be exploited, stolen, abused, and trained as sex workers or boy soldiers. This was the clear message delivered by a range of Australian and International speakers at the recent World Forum for children held in Melbourne from the 18^th to the 21^st October.

The 22nd World Forum sponsored by the International Forum for Child Welfare brought together a range of experts from across the globe engaged in supporting and freeing children from many forms of abuse and exploitation. The theme of the conference was “Education and Children’s Wellbeing -Philosophy, Policy and Practice”. The theme was chosen to promote education as a priority goal in achieving a child’s wellbeing and potential for growth, embracing the United Nations Convention on the Rights of the Child.

In my opening address to the Forum I challenged participants to think outside the box and to dream beyond their initial reasons for attending, to reflect on the growing injustice to children and to be a voice with and for every child at home and abroad. I reminded those present that children in many places across the world have no voice, are treated as chattels and not only need our advocacy but demand it as a basic human right.

We often hear the words that children are our present and our future, yet in the context of the stories told and the life experiences of children in many places we heard described in the following days, the words amount to little more than rhetoric without substance or action on the part of governments and agencies committed to the wellbeing of children.  It is so easy for us in Australia and other parts of the developed world to express such hopes without realising or acknowledging that the solutions do not rest with others alone but start with us. Although television brings into our homes on a regular basis images of children dying from hunger and malnutrition, the enormity of the crisis facing children and their families does not stir us into action which would see the tragic lives of these children improved. Likewise, the response of government is less than satisfactory and assertive, particularly in light of Australia’s wealth at this time.

Abuse and exploitation of children can take many forms. It may mean emotional, physical or sexual abuse by known or unknown persons. It can mean the exploitation of children by various forms of media, by the advertising and product sales of corporations or institutions. It can be caused by lack of family, education and health support or by bullying in the playground. Solutions to all these issues require a political will by everyone and cannot be driven simply by governments. Solutions require actions not just words. Australians in recent months have raised a political storm about the ill-treatment of animals destined for the slaughterhouses in Indonesia, but seem less concerned by the preventable deaths of children across the world daily, the housing of refugee children in detention centres and the plight of indigenous children. Why is it we can gather signatures and be mobilised at railway stations to sign a petition to stop the inhumane treatment of animals but not for children? Our media remind us daily of the millions of children for whom life is risky, abusive and without a future unless we act.  We are not without knowledge. It was only a short time ago that our Prime Minister of the day and the Federal Parliament apologised for the treatment of children raised in institutions and to British child migrants, yet we continue to ignore the plight of many of our own children and those arriving on our shores seeking protection and hope. 

Baroness Susan Greenfield in her presentation at the World Forum spoke about the important matter of brain development and the role environmental stimulus plays in growing a child’s capacity to learn, to grow, to engage with others, and to create a future for themselves. She spoke about how brain tissue becomes a mind like ours by adapting to the environment: how to navigate, to survive and to make sense of our meaning. The more the brain is stimulated, the better for the child. Greenfield’s presentation challenged the WorldForum to consider how individuals and organisations could influence the environment in which children are reared and the importance of brain development in designing programs to address risk and to improve skills.  A capacity to learn is essential if a child is to grow. Investing in children in the early years is paramount and brings personal development and economic benefits to a country. Healthy, wise and educated children are an asset to any community and not a future liability and cost.

  

The United Nations estimates that by 2020, 50 million people will be on the move from the southern hemisphere to the northern, with Europe at the centre of the shift. The challenge posed here may be as great as the current financial challenges facing the global community. The challenge is how to facilitate the integration of   children, young people and families with different beliefs and experiences into new cultures and how to share theirs with the locals.  The role of social media and the ease of communications emerged in this context, with a range of concerns about how they may affect our ability to deal with culture and belief issues in a constructive way. In particular, some forms of technology pose problems as they affect sensory perceptions, empathy, relationships and our commitment to community.

We can begin to respond to the growing needs of the world’s children by taking seriously our own privilege here at home in Australia. This will involve asking ourselves serious questions about why we remain silent and not outraged at the treatment of children. Why we do not demand of our political, corporate, community and religious leaders greater commitment and action to address the growing disparity between children at home and abroad.  We can begin by listening to the experiences of children and involving them in the decisions that affect their lives. We can seek to share our journey with theirs and embrace their challenge as ours also. In this way we can demonstrate a willingness to help transform their lives and offer hope.

While there are individuals and organisations seriously concerned about these issues and doing their best to address them, without broader coalitions and support from all sectors of the community and governments outcomes will be limited. Other strategies to consider are:

·      The need to conduct impact statements on the likely effect of policies on children and families;

·      The development of early intervention programs focusing on the needs of disadvantaged and fragile children and families in the community;

·      Policy initiatives driven by research and data not by ideology or political whims;

·      Listening to the voices of children and their families.

The pursuit of this agenda is not someone else’s problem. It belongs to us all. The challenge is to gain courage to take risks and share with others the dreams and hopes we have for our own children and grandchildren with the children of the world. The task is great and requires urgent attention. Protecting and enriching the lives of children requires our immediate attention and is a first priority of a civilised community.

Ray Cleary

Trinity Theological School

Melbourne

31^th October 2011