Now that all the results have been finalised in the Australian Federal Election 2022, we can see clearly the extent of Liberal losses. It’s been extensive, cutting right to the heart of the party in the so-called “blue-ribbon Liberal” seats.
From early on it was clear that six House of Representatives seats were lost to “teal independents”, standing on a platform of real action to address climate change, and the introduction of a corruption commission to begin to repair the shocking state of integrity in public life.
Three of these seats were in Sydney: Kylea Tink in North Sydney, the seat of former Treasurer Hockey; Sophie Scamps in Mackellar; and Allegra Spender in Wentworth, the seat of former PM Turnbull amd former Opposition Leader Hewson.
Two more were in Melbourne: Monique Ryan in Kooyong, the seat of former Treasuer Frydenberg, as well as former Opposition Leader Andrew Peacock, and foundation Liberal leader and (twice) Prime Minister Robert Menzies; and Zoe Daniel in Goldstein.
The sixth seat to fall to a “ teal independent” was in WA: Kate Chaney in Curtin, the seat of former Deputy Liberal Leader Bishop.
They join existing members Helen Haines in Indi and Zali Steggal in Warringah, both of which were once blue-Liberal seats; the latter was previously held by the former PM, the Abbott of Inequity.
The Liberals also lost to Labor in Bennelong, the seat of former PM Howard, and Robertson in NSW; in Victoria, they lost to Labor in Higgins, the seat of former Treasurer Peter Costello and former Prime Ministers Harold Holt and John Gorton, and Chisholm. In SA, they lost Boothby to Labor, and the Centre Alliance held on to Mayo, which it had taken from the Liberals in 2016; while in QLD, they lost to the Greens in Ryan.
They lost massively in WA, with four seats going to Labor: Hasluck, Swan, Pearce, and Tangney. The map of electorates in the Perth area tells the story quite dramatically!
In the Senate, four Liberal seats were lost: to David Pocock in the ACT, to Labor in WA, to the Jacqui Lambie Network in Tasmania, and to “it’s my kinda party” Untied Australia in Victoria.
The Liberals now have only 23 seats in the Senate—but we add to that 5 from the Liberal National Party in QLD, 3 from the Nationals, and 1 from the Country Liberals in NT, to total 32 Senators as the main opposition body.
Labor now has 26 seats in the Senate, and no doubt they will work co-operatively with the 12 Greens and independent David Pocock on much of their legislative agenda. The 2 Jacqui LambieNetwork senators may well also figure in these negotiations.
The conservative rump is now irrelevant in the Senate, except for the predictably useless aggravating grunts that they will surely make as often as they can to gain media attention: Pauline Hanson and Malcolm Roberts in QLD, and newcomer Ralph Babet in Victoria.
Lots of Liberal losses overall. And a clear indication that the Liberals are no longer anything like “liberal” in their policies or their practices.
The true cost of the Howard—Abbott—Morrison conservative hegemony is now evident: years of rhetoric about fiscal conservatism masking disastrous social policies, especially amongst the poor; years of dog whistling promoting xenophobia and overt racism, often in cahoots with various rightwingnutjobs; years of resistance to any significant action on climate, signing off on a bleak future for all humanity whilst profiting from the largesse of always-profitable fossil fuel companies; years of resisting real support for renewables; years of offering leftover scraps to the First Peoples of the country, while ignoring Royal Commission recommendations; and years of blithely ignoring the misogynistic culture that tolerated (and generated) many acts of sexist abuse.
I have known this principle, and voted in accordance with this principle, for decades. As well as holding as my personal principle to “always vote below the line” (something that has been quite challenging at various times, given the size of the ballot paper!), I have also maintained that the Senate should be a real house of review—not just a rubber stamp, like the House of Lords is in the British Parliament.
The reality is that, at times throughout the past 120 years, the Senate has indeed been simply a “rubber stamp”, acting to endorse the legislation introduced and debated in the lower house. Those times, especially, when the dominant party in the lower house has also had control of the Senate, have been times when the Senate has seemed to have lived up to its most famous description as “unrepresentative swill”. (Take a bow, Paul Keating.)
So in order to ensure that there is at least some measure of review that might occur when a bill is introduced into the Senate, I have held the practice of never voting for the same party in the lower house, as in the Senate. It has been my personal contribution to ensure (vainly, in many instances) that there are at least someone in the Senate who might advocate for a point of view different from what is advocated by the party in Government, and what is (often) blindly expressed as opposition to that point of view by those who, well, are in fact, the Opposition.
So it has been with great pleasure that I have heard the news, today, that in the ACT (the jurisdiction where I currently live), one of the two Senators elected will bring precisely that function of review—not toeing the Government line, not unthinkingly adopting the resistance of the Opposition, but considering each piece of legislation on its merits.
I’m referring, of course, to the election of David Pocock as the second Senator for the ACT. He was elected alongside Katy Gallagher, of the Labor Party—a fine Senator, in my eyes, who has been an excellent representative for the ACT over her term in parliament (as, indeed, is my local member in Bean, David Smith).
Ever since the ACT has elected senators, the second Senate spot has been held by the Liberal Party (John Knight—Margaret Reid—Gary Humphries—Zed Seselja). This year, however, Zed Seselja failed in his bid to return to the Senate. And so it is that Zed has dropped off the end of the alphabet (at least, in the ACT)!
Pocock stood as an Independent, with a platform advocating for real action in relation to climate change; the establishment of a national integrity commission; the adoption of what is advocated by the Statement from the Heart to ensure First Nations people have a voice in shaping our nation;
and measures to improve the safety of women and girls in their homes, schools, and workplaces. (He also had other economic measures and more parochial territory matters in his platform.) All of this augurs well for the next three years in Australia—especially if the Labor Government does act in accordance with its rhetoric about climate, integrity, and First Peoples. See https://www.davidpocock.com.au
Alongside the 12 Green senators (who are committed to similar policies) and the two Jacqui Lambie Network senators (Jacqui Lambie herself has a track record of independent thinking about legislation), the Senate is well-placed to be a real house of review that will consider, debate, and advocate for a range of important matters—holding the Government to account, refining legislation and e surging principles are adopted that are in the best interests of the country.
So I’m pleased that my choice has been elected—and that the Senate has a really good chance, over the next three years, of fulfilling its intended purpose.
The November 2021 meeting of the Canberra Region Presbytery of the Uniting Church in Australia met on 20 November. We had identified that the focus for the meeting would be Chaplaincy. Across the Presbytery, there are nineteen people (stipended, salaried, or volunteers) in ministry in hospitals, prisons, universities, and aged care centres, as well as community chaplaincy, disaster chaplains (on standby), and defence force chaplains.
Jean Shannon, the minister in placement with the Sapphire Coast congregation, began the meeting with a very pertinent devotion. Jean has previously served as a chaplain to the Canberra Hospitals, and as an ordained Deacon, has a strong commitment to ministry beyond the gathered community of faith, in the wide community.
In opening the meeting with a devotional reflection, Jean offered some thoughts about her understanding and practice of chaplaincy. She noted that chaplains “hear the small voices and see the invisible ones”. She went on to claim that the fundamental element in the act of listening, for a chaplain, is not so much to hear the voice of the person speaking, but “to listen for God—to listen for your God”.
Andrew Mead is the chaplain to the Canberra Hospitals; he was invited to offer a keynote address on Chaplaincy to the meeting. Andrew made reference to the contributions on their particular form of chaplaincy that many of the chaplains in the Presbytery have made, in their articles that have been collected in the most recent issue of Viewpoint, the Presbytery magazine.
In speaking about chaplaincy, Andrew identified that it has both a pioneering role, moving beyond the space occupied by the congregation; and a representative role, firmly connected to the life of the church, not independent of it.
Andrew noted that chaplaincy exists simply to offer an experience of the good news of Jesus Christ through relationships with people. It is a calling to be a sign and instrument of the reign of God instigated by Jesus, demonstrating a realm of love, reconciliation, and justice (drawing, here, on words from the UCA’s Basis of Union).
Chaplains, said Andrew, do not change the world; rather, they make an impact on people, one by one, through their caring, listening, and relationship building. The hope is that such relationships make a difference in ways that matter, as individual transformations build into communal change.
Andrew noted that organisations which have chaplains expect well trained, credentialed ministers, consistent with the expectations of other positions, who are also well-attuned to the spiritual dimensions of life. Thus, chaplains need to be both formed for ministry by the church and equipped for work within the formal structures of their employing organisation.
Andrew offered the picture of a chaplain as an icon: a visible representation of the spiritual dimension of human life, literally embodied in the being of the chaplain. When a chaplain is present with a person, there is the possibility that such a deeper insight might emerge for the people that are being engaged by the chaplain.
Within the Presbytery, work has been underway to provide a longer-term, substantial response to the impact of the bushfires of 2019–2020 in the south coast region that is served by the Presbytery. A position description has been approved for a South Coast Community Chaplaincy role, hopefully to commence in early 2022. Funding for this position has come from the Moderator’s Appeal fund, as well as the Mount Dromedary Parish, two other Congregations within the Presbytery, the Presbytery itself, and some individuals wishing to support this ministry.
Andrew noted that governments now recognise the value that is provided by “non-clinical mental health support”, and so this opens the way for such a form of community chaplaincy as is being proposed. It is a good recognition of the value of “religious services” or “spiritual resources” in a society that some say is becoming more secular and opposed to religion. In this instance, the opening for ministry is significant.
What does a chaplain offer? The art of being present, in peace and steadiness, is a gift to people in need; the chaplain offers an anchor in the midst of all that is going on. Calming the mind and spirit, fostering a quiet which can end the inner clamour, and offering a non-anxious presence in the midst of anxiety, are all deeper dimensions that chaplaincy can offer.
Chaplains seek to listen deeply, to hear the sources of resilience and wellbeing within the other person, accepting them just as they are, allowing these elements of the person’s inner strength to emerge in their own time. Chaplains seek to enliven the biblical stories as myth and symbol, to resonate with our spirituality. As relationships are built, a ripple effect can be seen from the work of the chaplain outwards to others.
During COVID, Andrew noted that some chaplains were refused entry to their institutions, and told to go home. For others, they were part of a small group of people permitted entry to offer care. In hospitals, the sense of suffering has been amplified and magnified for patients and their families. The impact on staff has been huge; there has been a slow erosion of the resilience of staff, eating away over 20 months of intense crisis. Andrew recounted a recent time which was, for him, the most critical experience of crisis that he has had in years of chaplaincy.
In such contexts, chaplains connect with human need in unexpected ways, maintaining the affirmation of the Gospel, as expressed in John 1: “the light shines in the darkness, and the darkness has not overcome it”.
Presbytery Co-chairperson, Ross Kingham, then invited people in the session to a time of prayer, noting the intense cost of pain bearing, as carers carry much in them selves as they relate to those they encounter.
Members of the Presbytery were given time in small groups; each one was focussed on a different form of chaplaincy: hospital, prisons and indigenous, university, aged care, community and disaster response, and defence force chaplaincies. Reports back from these groups showed a strong commitment to ensuring the presence of the church, and of spirituality, in each of these contexts.
Chaplains engage with the emotional needs of hospital patients and visitors—and staff. They bear the pain of people and offer the hope of the Gospel. They relate to people undergoing major and significant life changes in aged care, and walk with them on that journey. They provide friendship to students in a new and unfamiliar university environment, as well as engaging with the intellectual curiosity of students as they explore religious issues.
Chaplains in defence settings encounter trauma and moral injury. Chaplains in prisons sit with people in major crisis moments, in what may be an alien environment, facing huge personal challenges. And as chaplains in community and disaster response settings enter into relationships, they both respond to immediate presenting needs, often in time-critical ways, as well as ensuring that they are attuned to deeper issues which may manifest as the relationship develops.
The connection (or sense of disconnection) that chaplains may feel in relation to the church as a whole, was one issue that was identified for careful attention.
For myself, as I listened to the devotions, the keynote address, and the reporting-back from the discussion groups, a question formed in my mind. What if all disciples,,whether ordained or lay, saw the importance of exercising a chaplaincy-like “ministry of presence” in their daily lives?
The Uniting Church has established two forms of ordained ministry: Ministers of the Word, called to minister with the gathered community (preaching the Word, presiding at sacraments, and offering pastoral care), and Deacons, called to minister with the scattered community (being the presence of Christ in the places of everyday life).
By analogy, we might press the challenge to those faithful people who “belong to church” and faithfully participate in worship on a regular basis. When they come into the gathered community (Sunday worship, Bible Study or fellowship groups), they participate in the ministry of the Word. But that is a relatively small percentage of time for their whole week. Perhaps one hour, perhaps four or five, maybe even ten or so hours—out of 168 hours in every week.
What of the other time during the week? All those people are “in the community”, amongst the scattered community, day by day, in their regular lives. What if each and every disciple of Jesus sought to be that compassionate carer, that non-anxious presence, that listening ear, that relationship-building companion, in ways that invited those people with whom they encounter to see them as “a sign and instrument of the reign of God instigated by Jesus, demonstrating a realm of love, reconciliation, and justice” in the ways that they speak, act, and relate to those people.
And—lo and behold—one comment towards the end of the report-back session made exactly that same point! As disciples, we are called to be chaplains—to live the love of God, to enact the justice of God, each and every day.
The Canberra Region Presbytery of the Uniting Church in Australia covers country, capital, and coastal regions, as our logo tells. In the coastal area, it stretches southwards, right to the border of NSW and Victoria, where the congregations of Sapphire Coast (Merimbula) and St George’s (Eden) are serving the community of the far south coast. Stretching from Lake Pambula to Twofold Bay, and then onwards south from Boydtown to the state border, along about 50km of rocky coastline and sheltered inlets, is a wonderful natural area, designated as a national park. The area has been under the stewardship of the NSW National Parks and Wildlife Service since 1971.
The park is known as Ben Boyd National Park, remembering a Scottish entrepreneur of the middle decades of the 19th century, who squatted on quite a number of sites in the south east of the continent, obtaining four landholdings in the Port Phillip district and another fourteen in the Monaro plateau, south of Cooma.
Boyd was an extravagant entrepreneur. He floated a bank in 1839, raising an amount of £200,000; but then, quite unscrupulously, he used those funds to finance his pastoral, shipping and whaling activities. The bank was liquidated in 1846 with heavy losses. Georgina McCrae, who once entertained Boyd at dinner, wrote of him in her diary, “he had the sanguine temperament, exuberant vitality and daring enterprise of the typical adventurer; according to his friend Brierly, he was ‘always devising some plan of pleasure or business’.” (Quoted in the article on Boyd by G.P. Walsh in the Australian Dictionary of Biography; see https://adb.anu.edu.au/biography/boyd-benjamin-ben-1815)
Boyd had squatted on land surrounding Nalluccer, the original Aboriginal name for Twofold Bay, at the southern end of the land cared for by the Yuin people. He invested heavily in the establishment of a port at the location we know as Boydtown, just south of Eden, to provide a base for the whaling industry that he established.
Over the course of seven months during 1847, Boyd brought three shiploads of Melanesian men (with 65, 70, and 57 men respectively on each ship) to provide him with labour for his extensive landholdings. Boyd’s care for those men was poor; alongside the fact that they were brought to the colony as slaves, a number of them escaped their properties and were found destitute, living in poverty on the streets of Sydney.
This was the first time that men from the Pacific Islands had been imported into Australia as labourers, although some individuals had earlier arrived in Sydney as crews for ships. So concerned was the New South Wales Legislative Council about what was taking place, that it amended the Masters and Servants Act to ban importation of “the Natives of any Savage or uncivilized tribe inhabiting any Island or Country in the Pacific”.
Boyd himself left the colony in 1849, to search for gold in California, and then returned to the Solomon Islands, where he lobbied local leaders to form a “Papuan Confederation”. It is thought that Boyd was actually looking to get his hands on local resources to boost his finances. Relationships with indigenous locals were fraught.
In October 1851, whilst on a game shooting expedition on the island of Guadalcanal in the Solomon Islanders, Boyd went missing. A search party later found Boyd’s boat and belt, and an expended firearm cartridge. Some years later, a later British expedition found that Boyd’s head had been cut off and his skull kept in a ceremonial house. The skull was purchased and taken to Sydney. (The Sydney Morning Herald reported this on page 5 of its issue dated 4 December 1854; see https://trove.nla.gov.au/newspaper/article/12963055)
Recently, a decision has been made to rename Ben Boyd National Park, following requests from Aboriginal communities in the region. National Parks and Wildlife Service has advised that “the new name for the park will reflect traditional language and be decided through discussions with local Elders, Aboriginal community representatives, Australian South Sea Islander representatives and Bega Valley Shire Council”. See
This re-assessment of Boyd, and the decision to remove his name from the national park because of the unacceptable ethics of his business practices, resonates well with the Uniting Church’s commitment to justice. Continuing to commemorate a figure who appears to have been unscrupulous, self-serving, and thoroughly racist, is not a good thing to do. Out of respect to those men who were unjustly enslaved in the “blackbirding” process, the name needs to be changed.
Added to that, we have widespread recognition in Australian society that imposing the names of British colonisers on the natural features of this continent, is also disrespectful—in this instance, to the First Peoples of this land, who have cared for country since time immemorial. Adopting indigenous names from the traditions of the local people is an important element in how we give recognition to these First Peoples.
Referring to Gulaga rather than Mount Dromedary, for instance, or Jungagita in place of Little Dromedary, are examples from the south coast, in the land of the Yuin.
Or in Canberra, recognising that the name of the city derives from the Ngunnawal name for “meeting place”—for long before politicians flew in to gather at Parliament House, the peoples of Ngunnawal, Ngambri, Ngarigo, and Wiradjuri nations would gather each year, meeting to yarn, to eat, to celebrate, and to trade. Certainly, removing the names of foreign colonisers with unjust practices is another way we can acknowledge the longstanding custodianship of the First Peoples of our land.
Clive Moore, of the University of Queensland, writes about the initial group of Islanders whom Boyd brought to the colony:
“Clearly they had no idea of what they were doing in Australia, and the local magistrate refused to counter-sign the documents. Regardless, some of Boyd’s employees began to take the party inland on foot. Some of them bolted and made their way back to Eden. The first one died on 2 May and as winter approached more became ill.
“Sixteen Lifu Islanders refused to work and began to try to walk back to Lifu along the coast. Some managed to reach Sydney and seven or eight entered a shop from the rear and began to help themselves to food. Those that remained at work were shepherds on far off Boyd stations on the Edward and Murray Rivers.”
Moore continues, “Boyd refused to admit that the trail shipment was a failure, sending for more Islanders. By this time colonial society was beginning to realise what he had done and was feeling uneasy. The Legislative Council amended the Masters and Servants Act to ban importation of “the Natives of any Savage or uncivilized tribe inhabiting any Island or Country in the Pacific”. When Boyd’s next group of 54 men and 3 women arrived in Sydney on 17 October, they could not be indentured and once Boyd found this out he refused to take any further responsibility.
“The same conditions also applied to Boyd’s Islander labourers from the first trip and they left the stations and set off to walk to Sydney to find alternative work and to find a way home to the islands. The foreman tried to stop them but the local magistrate ruled that no one had the right to detain them. Their progress from the Riverina was followed by the press as they began their long march to Sydney. The press described them as cannibals on their way to eat Boyd, and the issue as depicted in the media was extremely racist.
“The whole matter was raised again in the Legislative Council and Boyd showed no remorse or sense of responsibility. Boyd justified himself with reference to the African slave trade and there was much discussion in the colony about the issue to introducing slaves from the Pacific Islands. The recruiters were accused of kidnapping, a charge with they denied.”
The Uniting Church is committed to telling truth about our society. This truth is confronting and challenging. In the revised Preamble which was adopted a decade ago by the Uniting Church, we sought to tell the truth.
Drawing on the voices of Indigenous Peoples, we have named the settlement of this continent as a colonising movement, generated by foreign imperialism, manifesting in violent invasion and genocidal massacres, spread from north to south, from east to west, of this continent. We must continue to prioritise this commitment to tell the truth.
Likewise, at the 14th Assembly, meeting in Perth in 2015, we decided to repudiate the Doctrine of Discovery, that medieval theological foundation upon which the worldwide invasion and colonisation of lands was based—including the invasion and colonisation of Terra Australis. This has been part of our commitment to tell the truth.
As a result of this, the Uniting Church is committed to talking treaty. We are supportive of the formalisation of treaties with the various nations of Peoples who have inhabited, nurtured and cared for this land since time immemorial. This commitment is based on a recognition of the Sovereignty of each of those nations, sovereignty over the land that the people have inhabited, nurtured, and cared for over those many millennia.
“Let us consider how to provoke one another to love and good deeds, not neglecting to meet together, as is the habit of some, but encouraging one another” (Heb 10:25). That’s a verse that has often been quoted when discussing the importance of worship—and, in the past 20 months, when thinking about whether we can worship together in the church building.
As we consider a return to in-person worship and fellowship, let us hold the exhortation to “encourage one another” alongside of the importance of “meeting together”. There are a few guiding principles that would be good for us to hold in mind.
1. We have all experienced stress and anxiety for the past few months—indeed, for the past 20 months. Let us be gentle with each other. Let us remember, in each interaction that we have, that we are all bruised. Some might feel close to being broken. Some might feel traumatised by news from the past period of time. Some might feel that they have been very lonely for some time now. Some might have been ill, or known people that became very ill, during the lockdown. Some might be grieving or remembering past losses.
Let’s try to bear all of this in mind, with each conversation that we have with others, as we seek to encourage one another.
2. Each person returns to in-person worship and fellowship with different expectations. Some might be incredibly excited. Some might be cautious and hopeful. Some might be wary, very worried about being back in a larger group of people. Some might be resenting the decision to return while there is still significant community transmission of the virus. Some might be angry about not having been able to see their friends for the past few months.
Let’s try to bear all of this in mind, with each conversation we have, with each step that we take to ensure that we can worship together safely.
3. Not everybody will be returning to in-person worship and fellowship. Just as we have found ways to remain connected online while in lockdown, so we need to remember such people and continue practices that ensure that they know that they are still an integral part of the community of faith within your Congregation.
Let’s make sure that in leading worship, people online are acknowledged and encouraged as well as people gathering in the building.
4. If you have a Minister or a Pastor who leads your community, please remember that they have been working incredibly hard in the most recent lockdown, and indeed over the whole of the past 20 months. Holding a community together, providing clear-headed leadership, offering inspiration and encouragement in the regular weekly sermons, all in a different situation that none of us have experienced before—this is testing, draining, exhausting.
Let’s be patient with our ministry leaders, pray for them, care for them, and hold them in supportive ways.
5. For each person who serves on Church Council—and especially for the Chairperson and Secretary of your Church Council and the Chairperson, Secretary, and Treasurer of your Congregation—this has been an equally difficult and challenging period. Making decisions about when to regather in person, completing the COVID Safety Plans, explaining the decisions to members of the Congregation, all of this is difficult.
Let’s continue to hold our lay leaders and office bearers in prayer, and let’s remember to thank them for all the difficult discussions they have had and all the hard decisions that they have made during this pandemic. They, too, need encouragement.
6. Remember that your community of faith is more than just the people that you would see, most weeks, on a Sunday morning. There are people “on the fringes” and people “in the community” who look to your Congregation and identify that as the church for them. You may not have seen them for many months. They are most likely still around.
Let’s remember such people and work on rekindling contact with them, developing deeper relationships with them, showing them that the way that we “love each other” is exactly how we really do “love them” as well.
7. Don’t fall into the trap of thinking, or saying, something like, “it’s great to be back to normal now”. For a start, we can never “go back”; we always are “moving on”. And then, we have adapted our routines and adopted new practices over the past 20 months, and we shouldn’t—and cannot—simply drop all of them, all of a sudden.
We have taken up some new things that will stand us in good stead into the future. We don’t yet know that the pandemic is over; we may well have more lockdowns, there may well be drastic rises in infections and hospitalisations, and even deaths. We all hope not. But we do not know.
So let us hold on to hope for the future, without throwing away the lessons and learnings of the recent past. That’s the encouragement we need to give each other.
Ross Kingham and Judy McKinlay, Presbytery Co-Chairs; Andrew Smith and John Squires, Presbytery Ministers
Every year in late October, the Families and Friends for Drug Law Reform hold a ceremony to remember loved ones who have died because of drugs. Since the ceremony was first held in 1996, it is estimated that over 20,000 people have died because of drug overdoses.
The ceremony takes place in springtime in beautiful Weston Park in Canberra. The location, beside a memorial on a stone under a locust tree (Robiniapseudoacacia), was chosen for the first ceremony in 1996, because of its particular associations for the family of one of the members of FFDLR, whose brother had died earlier that year.
The blossoming locus tree under which the memorial stone lies is a potent symbol for the event: an expression of hope in the midst of remembering and honouring those who have died.
Bill Bush, Chairperson of FFDLR, notes that “these avoidable deaths have ballooned out to at least 20,000 people since that first ceremony. Then, as now, opiate overdoses have been the main cause.”
“The make-up of those who have died”, Bill advises, “has changed from generally troubled young people trying to cope, pushing boundaries and risk-taking, as young people have always done, to include older Canberrans who, in desperate search for inadequately provided pain relief, have had recourse to illicit substances. There are those who in desperation to shed themselves from a dependency have taken their own life without the aid of any drugs.”
The ceremonies have brought out of the shadows the promise and worth of those who have died and enabled grieving families and friends to draw aside the curtain of shame and stigma with which an unfeeling society has shrouded their loved ones. You can read some of the addresses given over the years at https://www.ffdlr.org.au/remembrance/
Every year, a local politician speaks at the ceremony—this year it was Peter Cain, MLA for Ginnindera, who chairs the Select Committee considering the Decriminalisation Bill. In addition, a family member of someone who has died speaks—this year, Janine Haskins, whose 23 year old daughter, Brontë, was driven to believe that the only relief available to her was to take her own life. She bore witness to a tragic sequence of events leading to the death of Brontë.
This year, also, I was invited to preside over the roll call of names of people who are being remembered, and to speak as a representative of people of faith. Here’s the address that I gave.
I thank you for the invitation to share some thoughts with you this day.
I acknowledge the Traditional owners of the land on which we are gathered, the Ngunnawal and Ngambri peoples, and I pay my respects to their elders, past and present, and to those emerging within community.
I also acknowledge those who have died and who we remember today and offer my condolences to those who loved them, particularly the newly bereaved.
(We then shared in a time of silent remembrance, as people recalled their loved one they were remembering.)
Today, as we remember, we recognise that we come to this ceremony from various walks of life, with various experiences, perspectives, and understandings. Our insights about life, our understandings of life in this realm and beyond, are varied. Some of us participate in rituals and in communities that help us to make sense of our lives, and of death, when it takes place. We recognise and value that diversity in our midst today. All are welcomed into this shared moment of remembering.
I join with you today as a representative of people of faith, for whom the loss of life of a loved one is a special moment. It stands as a moment for remembering, grieving, giving thanks for a life, mourning the loss of relationship and connection. No matter what faith tradition, each religion marks such a moment with a sensitive rite of passage, as the person deceased slips away from our reality, into another reality beyond. We gather to remember, grieve, recall with thanks, and comfort one another.
In this time of remembrance today, we mark again those moments of passage for our loved ones—those we have named, and countless others not here named—who have taken that pathway into the beyond. We bring out of the shadows the names and faces, the joys and griefs, the achievements and the unfulfilled hopes, of those who have gone from us.
I join with you as a Christian minister, from a faith community that holds firmly to the conviction that, whilst death is the end of mortal life, it marks a new beginning in our relationship with God. We do not know with clarity and assurance what form that new relationship takes; but we hold with hope to the belief that this life is not the totality of our human existence.
In this time of remembrance today, each of us, in terms of our own personal commitment of faith and hope, grieves the loss of a loved one, yet affirms our hope that their reality, now, has taken them away from the grip of whatever caught them, surrounded them, and led them to the point of death. Beyond those shadows, we hold to the belief that our loved ones live in the light.
And I join with you as a member of the Uniting Church, which has a commitment to stand in support of those who have been bereaved in this situation. In recent years, the Uniting Church has developed the Fair Treatment campaign, in which we join with over 60 partner organisations, and many concerned individuals, to affirm that our policies and our laws must not stigmatise and marginalise the most disadvantaged people in our community. This is a vitally important commitment. (See https://www.fairtreatment.org)
The man who shapes the perspective of the world that I adhere to and seek to follow in my life is the man from Nazareth who sat, befriended, listened, questioned, encouraged, challenged, enriched, expanded horizons. This man from Nazareth would not validate the harsh, uncaring, depersonalising course of action that many of your loved ones have experienced as they grappled with drug dependency, suicidal ideation, or the intensified pain that came with age and disability.
By trusting in the way of the man of Nazareth, I place my faith in the positive and hopeful dimension of humanity. That man, Jesus, affirmed what the sages of old had long declared: we human beings are made in the image of God. Our very beings “radiate the glory of God”, to use the ancient scriptural terminology.
At our own creation, the breath of God was breathed into us, infusing our being with all that God is, all that God offers. Our very beings contain within them the potential to be life-affirming, world-embracing, in hope-filled living, in loving relationships, in caring compassion. Each human being therefore needs to be accorded dignity and respect, as a person bearing the mark of the divine, with the breath of the divine inspiring and enabling our very being.
In my understanding, this high view of humanity undergirds the work of the Families and Friends for Drug Law Reform. A commitment to the value of each individual human life informs the advocacy, the research, the educational work, the relational support, and this annual remembering, of this so-important organisation. We are made in the image of God. We have within us the capacity to be our very best.
Let us continue to hope, to love, to work, to care; to advocate, to persuade, and to rejoice, in this work.
In 1999, the Rev. Gregor Henderson spoke at this event. He said then:
It is not right to treat drug users as criminals, as outcasts, as people who are beneath compassion and love.
It is not right that people die from drug dependency, in alleyways or parks, in living rooms or hospital casualty wards.
It is not right that people die from unintentional overdoses, from highly toxic mixtures of drugs, from shared needles.
It is not right that people die when new approaches and treatments are available but governments lack the courage to permit them.
It is not right that society has been unable to find better ways of caring for drug users and moving them towards rehabilitation.
It is not right that some, the real criminals, profit from the importation and sale of illicit drugs.
It is not right that people, especially young people, are exploited mercilessly by the Mr and Mrs Bigs of the drug trade.
It is not right that parents of young drug users have great difficulty in finding help for their sons and daughters who are using drugs and for themselves as they want desperately to help them.
It is not right that parents are forced to break the law by allowing their drug-using offspring to inject safely at home in preference to throwing them out on the streets.
Surely it is time for a much bigger dose of compassion in relation to illicit drugs.
It was 20 years ago yesterday, on 18 October 2001, that a small, overcrowded fishing boat set sail from Sumatra, Indonesia. On board were well over 400 asylum seekers—far too many for the small boat—who had fled the terrors of life in Iraq and Afghanistan. The boat was headed for the Australian territory of Christmas Island, a few hundred kilometres away. Asylum seekers sought to reach Christmas Island so that they could then claim asylum in Australia.
Unfortunately the boat, which was seriously overloaded, sank the next day, 19 October 2001 (20 years ago today). This mean that 353 people drowned (146 children, 142 women and 65 men). The actual name of the boat is not known; it is known today as SIEV X. SIEV is the acronym used by the surveillance forces for a Suspected Illegal Entry Vessel Unknown. The Roman numeral X designates this as the tenth such boat so categorised by Australian authorities. The acronym dehumanises those on board the boat and generalises the tragedies of all those fleeing their homelands.
According to survivors,more than 100 people remained alive in the water that night. Two vessels arrived and shone searchlights across the ocean, but they failed to rescue anyone. Some time later, 45 people were rescued by fishermen in the area.
In 2002, a Senate Select Committee had been established to investigate “A Certain Maritime Incident” (the “children overboard” incident in the whole Palapa—Tampa affair). The committee also investigated the SIEV-X sinking. It concluded that “… it [is] extraordinary that a major human disaster could occur in the vicinity of a theatre of intensive Australian operations and remain undetected until three days after the event, without any concern being raised within intelligence and decision making circles.” (See “Findings” under “SIEV X -Chapters 8 and 9” at https://www.aph.gov.au/Parliamentary_Business/Committees/Senate/Former_Committees/maritimeincident/report/a06)
On the weekend almost five years after the sinking (15 September 2006), a memorial to the 353 people who died in that event was opened in Weston Park in Canberra, ACT. The memorial had 353 white poles, each of which had been decorated by a community group, a school group, or a church group, drawn from right around Australia. Each pole represented one of the deceased.
The Uniting Church has a strong connection with this memorial. The artwork for the 353 poles was gathered by a national competition. Pieces from this artwork competition were first displayed at Pitt St Uniting Church in Sydney, and then at Wesley Uniting Church in Melbourne, before being put on display in Canberra at the Canberra City Uniting Church. At that event in Canberra, the design for the memorial was announced—the poles were to be put into the ground in a design that represented the outline of the vessel, when viewed from above.
The then Prime Minister indicated that the Federal Government was opposed to the project, but the ACT Chief Minister, John Stanhope, opened the project in 2006. Permission had not been granted to make the memorial permanent, so a crowd of people carried the poles into the places designated for them. The event received strong national coverage. Public opinion was galvanised against our inhuman national policy regarding refugees.
The next year, 2007, the memorial became permanent. It remains to this day as a reminder of the willingness of the Australian people to assist our neighbours in need; and the intransigence of our federal leadership (sadly, a bipartisan intransigence) when it comes to such matters.
The need to be a welcoming country to people who are rightly fleeing the persecution and violence being perpetrated against them in their homelands, is still an issue today, as the Christians United for Afghanistan project indicates. See https://www.unitedforafghanistan.com/#sign
The photos I have used were taken just recently (October 2021) by Willem Kok, a member of the Yarralumla Uniting Church, which is the Uniting Church Congregation that serves the area that includes Weston Park and the SIEV X memorial.
Tuggeranong Uniting Church, a Congregation within the Canberra Region Presbytery (and the Congregation where my membership is held) has a series of banners inside the building which signify and celebrate the commitments of the Congregation in ministry: acknowledging the First Peoples, committing to sustainable living through care for the environment, and ministry to rainbow people.
Outside the building, for some years now, a banner proclaiming that refugees are welcome has hung in public. This week, the Congregation has erected a larger banner declaring that they are an open and affirming church. It sits at the front entrance opposite the local regional shopping centre, where all who pass by can clearly see it.
This commitment to an inclusive ministry which welcomes, values, and includes rainbow people (those who identify with one of the letters in LGBTIQA+) has been manifest in the Rainbow Christian Alliance, which was commenced six years ago by the minister and two members of the Congregation. (See https://johntsquires.com/2021/08/04/a-safe-place-for-rainbow-christians/)
That initiative in Tuggeranong, in the south of Canberra, has seeded another rainbow church in Goulburn: DARE Cage Church. It is a ministry that the Uniting Church has supported and fostered, both locally in these two faith communities, but more widely, in similar initiatives in cities and towns right across Australia. It is a ministry that is undergirded by strong and clear theological principles grounded in an informed understanding of scripture.
Scripture includes numerous passages that undergird an attitude of welcome, inclusion, and valuing of LGBTIQA+ people. None of the passage that follow address directly and unequivocally this issue; rather, they establish important and foundational claims about God and humanity, that enables us then to extrapolate and apply those claims to the situation of LGBTIQA+ people.
1) Genesis 1:26: “Let us create humankind in our image.”
In the Bible’s creation story, God makes clear that, out of all of creation, human beings are created in God’s image. That God is referred to in the plural in this passage could even suggest the idea of God containing a diversity of identities within God’s own mysterious and infinite self.
The assurance that all human beings are created in God’s image reminds us from the get-go that everyone is a sacred creation, and that God’s image is broader than our own experience and understanding. Someone may look — or love — differently than you do, and still, simply by being a human, reflect the image of God.
2) Acts 10:15: “What God has made clean, you must not call profane.”
In Acts 10, Peter has a dream in which he is commanded by God to consume food that is deemed “unclean” according to Jewish law. When Peter protests, God reminds him that God’s declaration of what is clean is above — and may even contradict — any command of the law.
This dream serves as a crucial instructive for Peter later in the passage, when he encounters Gentiles, which Jewish law would normally reject. This passage reminds us that God’s promise and beloved community are not defined by our own rules or boundaries, or even our own understanding of God’s law.
3) Mark 2:22: “And no one puts new wine into old wineskins; otherwise, the wine will burst the skins, and the wine is lost, and so are the skins; but one puts new wine into fresh wineskins.”
This passage recalls a time when Jesus is questioned as to why his disciples don’t rigidly obey the laws of their faith tradition. Jesus’ reply is very illuminating: “No one sews a piece of unshrunk cloth on an old cloak; otherwise, the patch pulls away from it, the new from the old, and a worse tear is made.”
Jesus reminds us that religion, tradition and belief are evolving concepts, and may require us to re-evaluate and reconsider our traditions and push at the boundaries.
4) Acts 8:26-40: “What is to prevent me from being baptized?”
This passage recounts Philip’s encounter with an Ethiopian eunuch, and is probably the most-cited biblical story by those seeking to affirm queer identity within Christian faith. Eunuchs in biblical times were othered and ostracized because of their failure to adhere to sexual norms.
Common cultural understanding of the time would have held that their status as eunuchs barred them from inclusion in God’s community. And yet, this eunuch seeks to follow the path of Christ even as he continues to live out his sexual otherness. And he is welcomed and joyfully baptized into Christ’s community. The eunuch’s question to Philip — “What is to prevent me from being baptized?” — underscores that his sexual status is not a barrier to inclusion in the eyes of God.
5) Isaiah 56:3-5: “For thus says the Lord: To the eunuchs who keep my sabbaths, who choose the things that please me and hold fast my covenant, I will give, in my house and within my walls, a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off.”
This text from Isaiah establishes that God’s love for those deemed “sexually other” — re-emphasized generations later in Philip’s encounter with the Ethiopian eunuch — in fact predates Jesus’ radical message of inclusion and love. God promises everlasting recognition and inclusion for all who honour God, regardless of whether they have been deemed outsiders.
6) Isaiah 43:1: “Do not fear, for I have redeemed you; I have called you by name, you are mine.”
This message from the prophet Isaiah emphasizes God’s steadfast love and protection for God’s people. This verse in particular reminds believers that we are loved and claimed by a God who redeems us and will always be with us — not out of our own achievement or deserving but out of God’s devotion.
For many who are queer and/or transgender, this passage can serve as a reminder that we, too, are called by name and do not need to be afraid.
7) Galatians 3:23-29: “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.”
This well-known passage from Galatians is used in many contexts to sound the Christian call of unity in the face of division and difference. In fact, most of Galatians is an instruction to early Christians to embrace Gentile Christ-followers, even though they did not share in other early believers’ Jewish history, tradition, or laws.
Paul makes clear in these verses and elsewhere that Christ’s promise is abundant and available to all people, and that those divisions and prejudices that have historically kept groups of people apart or given some power to some over others have no place in Christ’s community. The particular phrase “there is no longer male and female” offers a challenge to traditional binary understandings of gender roles.
8) Matthew 22:37-40: “Love God … love your neighbour … On these two commandments hang all the law and the prophets.”
In Matthew’s Gospel, Jesus addresses the great number of Jewish laws and prophetic teachings — including those that many consider to condemn homosexuality — by making clear that the overarching command of a faithful life is love: love of God, and love of neighbor.
This command to love underpins any and all other commands. And so, pursuit of law-abiding faithfulness that does not first root itself in love fails to understand the true purpose of the law and the true call of faith.
9) Psalm 139: “For it was you who formed my inward parts; you knit me together in my mother’s womb. I praise you, for I am fearfully and wonderfully made.”
This beautiful, famous psalm sings of God’s intimate and intentional knowledge of each person. It suggests that every crucial part of our identity was known to God, crafted by God before we were born — and that, as beings made in such love, we are created good. This psalm also suggests that there is nowhere we can go that will remove us from God’s steadfast love and presence.
10) Matthew 15:21-28: “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ tables.”
This story details Jesus’ encounter with a Canaanite woman. Her nationality makes her an outsider, and on this basis even Jesus rejects her when she comes seeking his help for her daughter. But the Canaanite woman challenges Jesus on his refusal, and Jesus praises her faith and heals her daughter after all.
This story demonstrates that God’s love is so expansive, it can surprise and stretch even Jesus Christ himself. It encourages Christians to be mindful of our own prejudices and understand that God’s love isn’t as restrictive as our own.
11) Romans 15:7: “Welcome one another, therefore, just as Christ has welcomed you, for the glory of God.”
This is not just a nice-sounding phrase that churches like to put on their walls. Paul is telling believers to fully accept and include other Christians in community with themselves, including those who disagree strongly about what is and is not permitted.
12) 1 John 4:7-8: “Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God.”
This passage from 1 John emphasizes the centrality of love. It suggests that love is always from God, and a reflection of God. Thus any genuine love, no matter what form it takes, comes from God and glorifies God. Anyone seeking to follow God must also seek to love others. We must trust that anyone who loves is also born of God.
July 2015 saw the beginning of Rainbow Christian Alliance (RCA) as a joint program run in partnership between Tuggeranong Uniting Church (TUC) and Diversity ACT community services. RCA was initiated to provide a Safe Place for LGBTIQA+ people of faith, their families and friends who wanted to be able to get together in fellowship in an environment away from the judgement, hurt and pain often caused by Christian Churches and other faiths to the LGBTIQA+ community.
RCA gathers on the second Sunday of each month with a dinner church format, meeting with LGBTIQA+ people of faith and their allies; gathering, chatting, eating, then sharing in a variety of worship styles including modified liturgy, readers theatre, discussion groups, guest speakers and the evening is usually wrapped up with dessert and much more chatting!
Initially the RCA project was set up utilising the space in the Erindale Neighbourhood Centre, next door to TUC, but since the arrival of COVID-19 and the requirements for modifications including increased space for those gathered, RCA has been meeting in the TUC auditorium.
Following the commencement of RCA in July 2015, an invitation was extended by Rev Aimee Kent and a partnership was also created with Goulburn Grace Community. Dare Café commenced in Goulburn in February 2016, meeting monthly, and later incorporating a Bible Study group. The Dare Café and Grace Community has been impacted by COVID-19, but Pastor Amy Junor is now keen to work with the Dare Café group and keep things moving where possible.
Over its six years, RCA has provided support to many people, including Ministers or Pastors who lost their congregation or Church because of their own sexuality, as well as people who faced exorcism, conversion therapies or even had lobotomies performed on them to cure their sexuality!
RCA also provided information to other congregations on LGBTIQA+ education and issues, including at the very stressful time of the Marriage Plebiscite. Following the June 2016 Orlando shooting at the Pulse night club in the USA, where 49 patrons were killed and 53 were wounded, RCA partnered with Canberra City Church to hold a Blue service for Orlando which was catered for with heart warming soups and fresh bread rolls by the City Church Congregation.
In more recent times RCA has had increasing support from TUC Congregation members, who provide a core support group to assist with set up, catering and running of RCA, giving more space for the leadership team of Rev. Miriam Parker-Lacey, James Ellis and Rev. Elizabeth Raine to concentrate on working with the group activities.
RCA has provided a safe place for many and has had steady numbers of attendees of approximately 20-22 people at each gathering over the past 6 years. Obviously there has been changes as to who attends, but the numbers have remained steady and in recent months there has been an increase in LGBTIQA+ youthful attendees. These younger attendees may not face some of the issues older generation LGBTIQA+ people faced but there are still many ongoing issues for LGBTIQA+ plus Christians.
Sadly, since the Marriage Plebiscite, there has been an increased push from certain quarters to demonise Transgender or Non-Binary people, and the current Olympics has been used to push fears that Trans people are stealing women’s rights and your children! (The “protect your children” fears was also previously used to push the falsehood that homosexuality equalled paedophilia.)
There are ongoing pushes for legislative changes being introduced by Mark Latham in NSW to prevent even mentioning LGBTIQA+ issues in classrooms. LGBTIQA+ people are also faced with possible legislation to be tabled by the current Federal Government on ‘Religious Freedom’. Initially the Prime Minister promised to look at legislation to keep LGBTIQA+ young people safe, but there is much cynicism as to what may be introduced and many LGBTIQA+ people fear exclusion or even loss of employment because of their sexuality or gender identity
The Rainbow Christian Alliance continues to provide a Safe Space for people who have been hurt or marginalised within society–even by the church–to gather, relax in each other’s company, and share their faith.
Men in Canberra who are without a home have been able to sleep safely under the Safe Shelter scheme for the last decade. The Uniting Church has been at the forefront of assisting such men, with overnight sleeping available on the Northside at St Columba’s church hall in Braddon, and breakfast and associated services available each morning at the Early Morning Centre at Canberra City Church in Civic.
Where do women who are homeless find shelter at night? The limited spaces available in homeless shelters mean that many sleep rough—in door alcoves, under bushes, or, for the more fortunate, in their car, or couch surfing in the homes of friends. Until now. Until the coming of SUE, the Pink Sleepbus.
In a partnership including the Tuggeranong Uniting Church and the National Council of Women in the ACT, Sleepbus is about to open a service for women only, based in the Southside of the national capital. Already the Blue Sleepbus is operating in Queanbeyan, with beds available for men and women. SUE, the Pink Sleepbus, will be the first of its kind—offering safe sleeping for women, including women with children, as well as associated services such as breakfast and information about what services are available locally.
The Rev. Elizabeth Raine has had a concern for homeless women for some time. When she ministered at City and St Columba’s, she saw the value of “stop-gap” services—limited as they may be. They don’t solve the housing crisis for society, but they do offer support, care, and nourishment for those who live on the streets. When she moved to Tuggeranong, Elizabeth began exploring with her Church Council how the Congregation might reach out to needs in the community. Replicating the model of Safe Shelter, but for women, was on the cards.
Then the church became aware of the possibility of hosting a Sleepbus. Elizabeth had been involved in the Southside Homeless Initiative, which became aware of the initiative underway in Queanbeyan. Juanita Flett, of the National Council of Women in the ACT spearheaded a fundraising drive in late 2019, raising the $100,000 that is required to bring a Sleepbus to the area. By early 2020, everyone was poised, ready to go—and then COVID hit.
“We know that more than half the homeless in Canberra are currently women, and we know that the homeless rate of women over 50 is currently rising—not just in Canberra, but right around Australia”, the Rev. Raine said. She cited the most recent census data from the Australian Bureau of Statistics, which shows:
• over half of Canberra’s homeless population are women
• 59% of people accessing ACT homeless services are women
• 53 percent of Canberrans living in low-income households are women
• older single women are the largest growing cohort of homeless people in the ACT.
“That situation is a real concern to us as compassionate people of faith”, Elizabeth said. “When I read the Bible, I see that God charged the people of Israel with providing special care for the vulnerable members of society—widows and orphans, with no males to protect and support them—as well as the “aliens in the land”, foreigners residing in Israel (Deut 10:18, 14:28–29, 16:11,14).
In his teachings, Jesus praises “whoever gives a cup of water to drink” (Mark 9:41), and in the parable of the sheep and the goats he indicates that whenever you shelter the homeless, feed the hungry, and give a drink to the thirsty, “you did it to me” (Matt 25:35–40).
“So we’re hoping that those women who are housed in very vulnerable circumstances can find a place on the Pink Sleepbus, to at least get a good night’s sleep, clear their heads, think properly, and hopefully access services that will give them a more permanent solution to their situation. That’s the least we can do for them.”
The bus is a large bus which can sleep up to 22 women each night—each in their own separate pod. Each pod (see picture above) is air-conditioned and comes with a mattress, pillows, sheets, blankets (washed daily), USB charging, portable toilet, fire extinguisher, lockable door and a television with a special channel showing services in the area for pathways out of homelessness. Inmates from the ACT Corrective Services unit, the Alexander Maconochie Centre, have been making sheets, quilt covers and pet beds for the bus.
The bus also has a special purpose-built larger pod (pictured below) that can cater for women with children, with two double bunks in its own area. There is a storage area running underneath the sleeping pods that includes pet pods, so that if women are travelling with their pets, there is somewhere for their pets to stay overnight.
The women are met each night by volunteers from local service groups and workers from employers who have a community service scheme. The pods are cleaned thoroughly each morning by a new set of volunteers, and fresh linen is provided for each night’s stay.
The front of the bus has its own self-contained section, where a caretaker sleeps at night. Juanita Flett explained that “the bus is really an emergency stop-over for the women; it’s not meant to be a permanent solution, it just provides a safe sleep for that night, and then the women can face the next day after having a good rest.”
“One of the contributing factors for some women who find themselves experiencing homelessness is trying to get away from a violent situation at home”, Juanita continues. However, the lack of available crisis and transitional accommodation in the ACT is also often a leading factor for women returning to abusive relationships and unsafe housing situations.
The ABS data indicates that over half of ACT women experiencing domestic and family violence become homeless in the first year post-crisis. “We are well aware of that”, says Juanita. “Given the extra challenges that this presents for those women, having a trained caretaker on hand at all times is important.”
Elizabeth adds, “With safety concerns in mind, the caretaker is able, if the situation requires, to drive the bus away from the scene to a safer location. Simon Rowe, the CEO of Sleepbus, has ensured that local police and other services are aware of the operations of the Sleepbus and are on hand to intervene should any situation escalate to that point.”
Juanita notes that “the bus is surrounded by CCTV. At night, the pods are completely blacked out, so you can’t see into them—nobody could know who is in a particular pod. All the CCTV cameras are connected to the caretaker’s cabin, and there is also security on call.” “Yes—the bus is on wheels”, Elizabeth noted, “so it can be moved if a desperate situation arose. That’s one of the things that originally appealed to us.”
The Pink Sleepbus will be stationed at Tuggeranong Uniting Church’s car park for three nights a week to start off with—Friday, Saturday and Sunday nights. Elizabeth notes that “We expect it will take some time to build up the service, for people to develop a trust in the volunteers who meet them. We want people to know that if you’re sleeping rough and you’re not getting a good night sleep, you don’t need to keep doing that. You can sleep on the Sleepbus, have a good breakfast, and be pointed to some of the local services that can assist you longer-term.”
Local community workers estimate the homeless population in Tuggeranong, in Canberra’s south, to be about 40 people sleeping rough at any one time, but they say it is hard to know. Georgie Fowler, President of the Tuggeranong Rotary Club, is involved in the Safe Shelter for men that operates in Tuggeranong. “The leading cause of homelessness is legal issues and family crisis,” Ms Fowler said. “So that surprised us, because there’s a common misconception that drugs and alcohol and general substance abuse lead to those situations—but that’s not the case.”
SUE the Pink Sleepbus was launched on Saturday 19 June in the car park of the Tuggeranong Uniting Church in Wanniassa, with a good crowd of almost 100 people from the Uniting Church, the National Council of Women ACT, and a number of local service organisations (SeeChange, Rotary, Lions, Communities At Work, and others).
Local members Nicole Lawder and Mark Parton attended the launch.
The bus is sponsored by ICON Water and some other local businesses, and is named after the late Sue Schreiner, feminist, lawyer, and ACT community activist. Ms Schreiner, the first woman from the ACT to be admitted to the New South Wales Bar, was a staunch advocate for finding solutions to homelessness.
SUE was “open for business” on Friday 25 June, the first night that she was stationed at the Tuggeranong Uniting Church, with a number of volunteers on hand to welcome women who were looking for a comfortable, safe, and warm sleep for the night.