Liberating the Will of Australia. Geoffrey Burn

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      Many have helped to make this work possible.

      I began this research whilst in St Austell, and Tim Gorringe of Exeter University agreed to supervise it. I came to Tim with a desire to work on a political theology of reconciliation in conversation with a real problem, and I am grateful to him for suggesting that I focus on land in Australia. When we moved to Kent, so that Helen could work full-time in the Eythorne Benefice and in theological training in the Diocese of Canterbury, Gareth Jones kindly agreed to take over supervision of my research and he arranged for my fees to be waived by Canterbury Christ Church University College. The college’s interlibrary loan facility made doing this research possible. Besides Gareth, Stephen Barton and Robin Gill, members of my PhD panel there, gave valuable help. Ralph Norman, at Canterbury Christ Church University College, read through my disparate pieces of work and helped me see what I was trying to say. When we moved west again with work, Tim Gorringe took me back on again as a student. I am grateful for the way that he has steered the initial project of producing a PhD thesis to completion. David Horrell kindly read and advised me on the New Testament material, more than once. Stephen Barton pointed me towards some particularly crucial articles and books throughout my research. At critical points, Walter Moberly was a helpful dialogue partner on some of the biblical material, particularly my reading of the Old Testament, and more generally on “biblical theology.”

      An important part of my research was the trip I made to Australia in 2005. John and Norma Brown helped me organize my trip, suggesting people to visit and making some contacts for me, and provided generous hospitality when I was in Canberra. John has had many leading roles that have arisen out of his work in the Uniting Church, including co-chair of the National Sorry Day Committee, co-chair of the Myall Creek Memorial Committee, and Uniting Church of Australia covenanting officer. In Darwin, Pat McIntyre, barrister, a leading player in establishing mediation in Australia, and part of the Mawul Rom Project, was a generous host, giving me the use of his chambers, telling me whom to see, and making many introductions for me. I greatly enjoyed our numerous conversations late into the night. I am grateful to all those who gave their time to speak me on the trip, including: Greg Anderson; Howard Amery (Aboriginal Resources and Development Services, Uniting Church of Australia); John Bond (secretary for the National Day of Healing); Pru Phillips-Brown (deputy director, Department of the Chief Minister, Office of Indigenous Policy in the Northern Territory Government); George Browning (Anglican bishop of Canberra and Goulburn); Mark Byrne (project and advocacy officer, Uniya Jesuit Social Justice Centre, Sydney); Barry Clarke (media officer of the Northern Land Council); Fred Chaney (deputy director of the Native Title Tribunal and former Federal Government minister); Gillian Cowlishaw (anthropologist); Mick Dodson (professor of law at the Australian National University, key Aboriginal leader, on many national bodies); Sue Duncombe and Alan Ogg (leading players in establishing mediation in Australia, and part of the Mawul Rom Project); Charmaine Foley (Queensland coordinator for Reconciliation project from 1996 to 2000); Philip Freirer (Anglican bishop of the Northern Territory); Norman Habel (theologian); Jackie Huggins (leading Aboriginal activist working for reconciliation, academic, and on many national bodies); Kimberly Hunter (chair of the Australian and Torres Strait Islander Commission in Darwin); Jack Lewis (barrister); Mike Lynskey (director of Reconciliation Australia); Malcolm McClintock (part of a reconciliation group in Sydney); Michael O’Donnell (barrister); Ian O’Reilly (chair of the Northern Territory reconciliation group); Deborah Bird Rose (anthropologist); John and Elaine Telford (New South Wales coordinators for the Reconciliation Project, and Elaine is also a key member of the Women’s Reconciliation Network); Graeme Vines (dean of Anglican students at Nungalinya College); Jessica Weir (formerly with Australian Institute of Aboriginal and Torres Strait Islander Studies and then a postgraduate student of Deborah Bird Rose); Neil Westbury (executive officer of the Department of the Chief Minister, Office of Indigenous Policy, Northern Territory Government, secretary of the Council for Aboriginal Reconciliation and advisor in the Prime Minister’s Department [1996–1999], and first CEO of Reconciliation Australia). Henry Reynolds took time out of his European tour to speak with me in London. Thank you to my parents, Jim and Joan Burn, who looked after Anna and Catherine at their home in Sydney while I travelled backwards and forwards, and also for looking after me when I was in Sydney. I am grateful to my uncle, David Burn, who provided a car for me to use while I was in Australia.

      The list of people who saw me when I was in Australia is testimony to the generosity and openness of Australian people to entertain and speak with someone whom they had never met before. I hope that this piece of work is worthy of their generosity.

      Early on in my research, Corneliu Constantineanu kindly gave me a copy of his literature review on reconciliation. The following people have kindly and helpfully engaged with me either in conversation, or by correspondence, or by sending me copies of their work: Anthony Bash, Dianne Bell, Cilliers Breytenbach, Douglas Campbell, Warren Carter, Rosemary Crumlin, Frederick Danker, Stephen Dawes, Barbara Hill, John Inge, Paul Joyce, Andrew Louth, Ian McIntosh, Margaret Mitchell, Roger Mitchell, Walter Moberly, Rachel Muers, Peter Oakes, Stanley Porter, John Ramsland, Murray Ray, Deborah Bird Rose, Robert Schreiter, Anthony Thiselton, Miroslav Volf, Bernd Wannenwetsch and Haddon Wilmer. Martin Graham put me in contact with Roger Mitchell, who in turn pointed me to the work of Brian Mills. I am grateful for the kind assistance given to me by the Sisters of the Love of God in Oxford.

      My PhD studies were begun while I was in my final year as associate minister in the Parish of St Austell. The bishop and parish kindly gave me two days a week in that final year to begin this work. Since then, many people and organizations have helpfully contributed towards the cost of doing this research, including the Appleton Trust, the Tim Burke Memorial Fund, Ecclesiastical Insurance, the Diocese of Gloucester, the J C Green Charitable Trust, the Newby Trust Ltd., the Philpotts and Boyd Educational Foundation, the Bishop of St Germans, and the Henry Smith Charitable Trust. Graham Smith rekindled my connections with computer science, and kindly brought me up to speed with work on websites, employing me to do some work for him, and I was able to do some sessional teaching for the computer science department of the University of Kent.

      John Brown and Pat McIntyre kindly read my thesis when it was approaching its final form, and I greatly value the extensive conversations that I had with Pat about my thesis as a whole, and the legal material in particular. I am also very grateful to Joe McIntyre for reading the legal material, and for helping me to understand more clearly the working of the non-indigenous legal system in Australia, and so helping me to untangle the argument that I was trying to make. Without Pat and Joe, my thesis and this book would have been considerably weaker than it is. Of course, any remaining errors are mine, but I hope that they will not obscure the force of my argument.

      I am grateful to David Horrell and Nigel Biggar, who pointed out flaws in my argument when examining my PhD thesis. I hope that this rethinking of the material addresses the problems that they raised with me.

      Thanks to Annemarie Paulin-Campbell, who sensitively led me on my individually guided retreat in October 2018, allowing the need to write this book to surface.

      I thank Bob Mayo for reading an early draft of this book. I am grateful to Anna Burn for her incisive and deep engagement with the final draft of this book, helping me to see more clearly what I was trying to say.

      I am grateful to Fr Rory (Gregory) Geoghegan SJ for allowing me to include my photograph of one of his sculptures that appears on page 156.

      I am grateful to the Society of Biblical Literature for their Hebrew, Greek and transliteration fonts, which have been used in this book.

      Abbreviations

      ALR Act Aboriginal Land Rights (Northern Territory) Act 1976 (Cth)

      Mabo (2) Mabo and Others v State of Queensland (No 2) (1992) 175 CLR 1

      Milirrpum Milirrpum and Others v Nabalco Pty. Ltd. and the Commonwealth of Australia (1971) 17 FLR 141

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