Религия в Австралии: Разнообразие и Свобода Вероисповедания

none

Religion in Australia is diverse. In the 2021 national census, 43.9% of Australians identified with Christianity and 38.9% declared "no religion". Australia has no official religion. Section 116 of the Constitution of Australia states: "The Commonwealth shall not make any law for establishing any religion, or for imposing any religious observance, or for prohibiting the free exercise of any religion, and no religious test shall be required as a qualification for any office or public trust under the Commonwealth." The Christian festivals of Easter and Christmas are public holidays.

The Aboriginal peoples of Australia traditionally followed a set of beliefs known as The Dreaming; some of the earliest evidence on earth for religious practices among humans has been found in the archaeological record of their ancestors. Torres Strait Islander religion bore similarities to broader Melanesian spirituality. Christianity came to Australia in 1788 with British colonial settlement. Of the convicts and free settlers, most were members of the established Church of England with lesser numbers of Nonconformist Protestants, Catholics and other faiths. The first religious census in 1828 divided the early colony into four groups: Protestants, Catholics, Jews and Pagans. Other smaller groups also arrived and established their churches. Jews started arriving in the early 19th century. The Australian gold rushes brought in workers from China and the Pacific islands, as well as specialised workers from British India, such as the mainly Muslim "Afghan Cameleers".

Dreaming (spirituality) has been practised for tens of thousands of years. It is at once a collection of stories of an ancient view of creation and present day spirituality. It places significant emphasis on belonging to the land. It shaped and continues to shape Aboriginal law and customs; and Aboriginal art, story and dance continue to draw on these spiritual traditions. There is evidence of contact between indigenous Australians with colonisers, fishermen, and survivors of numerous shipwrecks from peoples of various non Indigenous cultures and faiths prior to British colonisation. Indigenous Australians of (Arnhem Land) (in Northern Australia) retain stories, songs and paintings of trade and cultural interaction with sea faring peoples from the north, generally regarded as being from the east Indonesian archipelago. There is some evidence of Islamic terms and concepts entering northern Aboriginal cultures via these interactions. (See: Macassan contact with Australia.)

While the Church of England originally held a position of privilege in early colonial Australia, a legal framework guaranteeing religious equality evolved within a few decades, especially when the Church of England was disestablished in the colony of New South Wales by the Church Act of 1836. Drafted by the reformist attorney general John Plunkett, the act established legal equality for Anglicans, Catholics and Presbyterians, and was later extended to Methodists. British Nonconformist Methodist, Presbyterians, Congregationalists and Baptists set up their own churches in the 19th century, as did Lutherans from Germany. Large numbers of Irish Catholics were transported to Australia through the British criminal justice system. Religious tensions, largely fuelled by historical grievances between Catholics and other Christians, continued into the 20th century. The gold rush of the 1850s led to significantly increased immigration and diversity of religious traditions, such as Irish Catholicism, Scottish Presbyterianism, and more English Anglicanism, among other religious traditions. Australian Aboriginal peoples suffered a decline during this period as they were dispossessed of their lands; and diseases spread among their populations. Christian churches organised missions during this period, intended to "civilise" Aboriginal communities and spread Christianity. The overall consequences of this activity contributed to the decline of indigenous languages and beliefs, the extent to which are still being determined and recorded. By 1901, apart from the indigenous population and descendants of gold rush migrants, Australian society was predominantly Anglo Celtic, with 40% of the population being Anglican, 23% Catholic, 34% other Christian and about 1% professing non Christian religions. There was a Lutheran population of German descent in South Australia. Freedom of Religion was enshrined in Section 116 of the Constitution of Australia of 1901.

There were at least 15 Jews in the First Fleet, 14 convicts and one "free" child. The Tolpuddle Martyrs were sentenced to penal transportation to Australia because friendly societies had strong elements of what are now considered to be the predominant role of trade unions. As noted above, the Australian gold rushes brought in workers from China and the Pacific islands, as well as specialised workers from British India such as, from the 1860s onwards, the mainly Muslim "Afghan Cameleers". From the 1870s Malay divers were recruited (with most subsequently repatriated). Before 1901, some Muslim sailors and prisoners came to Australia on convict ships. In 1901, the government passed an act limiting immigration to those of European descent in what came to be known as the White Australia Policy. By effectively limiting the immigration of practitioners of different faiths, this policy ensured that Christianity remained the religion of the overwhelming majority of Australians for the foreseeable future and, indeed, to the present day. The first census in 1911 showed 96% identified themselves as Christian. Sectarian tensions continued into the 1960s; e. g. job vacancy advertisements sometimes stated "Protestant preferred" or that "Catholics need not apply".

"Over the past 50 years, there has been a steady decline in the proportion of Australians who reported an affiliation with Christianity. The same period has seen a consistent rise in Other religions and No religion, particularly in the last 20 years".

as of 2016, Buddhists (1.68), Hindus (1.81) and the non religious (1.84) had the lowest fertility rates. Christians (2.11) and Jews (2.17) had moderate fertility rates, and Muslims had the highest rate at 3.03.

Dreaming (spirituality)—the Dreaming or Dreaming—places significant emphasis on belonging to the land. It is at once a collection of stories of an ancient view of creation and present day Dreaming (spirituality). It shaped and continues to shape Aboriginal law and customs; and Aboriginal art, story and dance continue to draw on these spiritual traditions. There were a great many different nations, each with their own individual culture, belief structure, and language. The Rainbow Serpent is a major dream spirit for Aboriginal people across Australia. The Yowie and Bunyip are other well known dream spirits. At the time of the British settlement, traditional religions were animist and tended to have elements of ancestor worship. Aboriginal beliefs and spirituality, even among those Aboriginal peoples who identify themselves as members of a traditional organised religion, are intrinsically linked to the land generally and to certain sites of significance in particular. As Mircea Eliade put it, "There is a general belief among the [indigenous] Australians that the world, man, and the various animals and plants were created by certain Supernatural beings who afterwards disappeared, either ascending to the sky or entering the earth." There were and still are ritual systems, with an emphasis on life transitions such as adulthood and death. The spirituality and customs of Torres Strait Islanders, who inhabit the islands between Australia and New Guinea, reflected their Melanesian origins and dependence on the sea.

European culture and Christianity have had a significant impact on Indigenous Australians. As in many colonial situations the churches both facilitated the loss of Indigenous Australian culture and religion and also facilitated its maintenance. The involvement of Christians in Aboriginal affairs has evolved significantly since 1788. Around the year 2000, many churches and church organisations officially apologised for past failures to adequately respect indigenous cultures and address the injustices of the dispossession of indigenous people. In the Torres Strait Islands, the Coming of the Light Festival marks the day the Christian missionaries first arrived on the islands on 1 July 1871 and introduced Christianity to the region. This is a significant festival for Torres Strait Islanders, who are predominantly Christian. Religious and cultural ceremonies are held across Torres Strait and mainland Australia. Prominent Aboriginal activist Noel Pearson, himself raised at a Lutheran mission in Cape York, has written that missions throughout Australia's colonial history "provided a haven from the hell of life on the Australian frontier while at the same time facilitating colonisation". Prominent Aboriginal Christians have included Pastor David Unaipon, the first Aboriginal author; Pastor Sir Douglas Nicholls, athlete, activist and former Governor of South Australia; Mum (Shirl) Smith, a celebrated Redfern community worker who, assisted by the Sisters of Charity, work to assist Aboriginal peoples. ; and former Senator Aden Ridgeway, the first Chairman of the Aboriginal Catholic Ministry. Jesuit human rights lawyer Fr Frank Brennan and the Josephite Sisters have been prominent in working for Aboriginal rights and improvements to standards of living.

The first contacts that Islam had with Australia was when Muslim fishermen native to Makassar, which is today a part of Indonesia, visited North Western Australia long before British settlement in 1788. This contact of South East Asian ethnic groups of Islamic faith can be identified from the graves they dug for their comrades who died on the journey, being that they face Mecca (in Arabia), in accordance with Islamic regulations concerning burial, as well as evidence from Aboriginal cave paintings and religious ceremonies which depict and incorporate the adoption of Makassan canoe designs and words. In later history, throughout the 19th century following British settlement, other Muslims came to Australia including the Muslim 'Afghan' cameleers, who used their camels to transport goods and people through the otherwise unnavigable desert and pioneered a network of camel tracks that later became roads across the Outback. Australia's first mosque was built for them at Marree, South Australia in 1861. Successive Australian governments dismantled the White Australia Policy in the Post WW2 period. From the 1970s onwards, under the leadership of Gough Whitlam and Malcolm Fraser, Australia began to pursue multiculturalism. Australia in the later 20th century became a refuge for many Muslims fleeing conflicts including those in Lebanon, Bosnia, Iraq, Iran, Sudan and Afghanistan. General immigration, combined with religious conversion to Islam by Christians and other Australians, as well as Australia's participation in UN refugee efforts has increased the overall Muslim population. Around 36% of Muslims are Australian born. Overseas born Muslims come from a great variety of nations and ethnic groups – with large Lebanese and Turkish communities. Following the 11 September attacks in the USA, attempts to associate the ideology/ies of Osama bin Laden and the religion of Islam stirred some debate in some quarters in Australia about Islam's relationship with the wider community. The deaths of Australians in bombings by militant Islamic fundamentalists in New York in 2001, Bali in 2002–5 and London in 2005; as well as the sending of Australian troops to East Timor in 1999, Afghanistan in 2001 and Iraq in 2003; the arrest of bomb plotters in Australia; and concerns about certain cultural practices such as the wearing of the Burkha all contributed to a degree of tension. A series of comments by a senior Sydney cleric, Sheikh Taj El Din Hilaly also stirred controversy, particularly his remarks regarding "female modesty" following an incident of gang rape in Sydney. Australians were among the targets of Islamic Fundamentalists in the Bali bombings in Indonesia and an attack on the Australian Embassy in Jakarta; and the South East Asian militant group Jemaah Islamiyah has been of particular concern to Australians. The Australian government's mandatory detention processing system for asylum seekers became increasingly controversial after the 11 September attacks. A significant proportion of recent Asylum seekers arriving by boat have been Muslims fleeing the conflicts in Iraq and Afghanistan and elsewhere. Some Islamic leaders and social commentators claim that Islam has suffered from unfair stereotyping Violence and intimidation was directed against Muslims and people of Middle Eastern appearance during southern Sydney's Cronulla riots in 2005. In 2005, the Howard government established the Muslim Community Reference Group to advise on Muslim community issues for one year, chaired by Ameer Ali. Inter faith dialogues were also established by Christian and Muslim groups such as The Australian Federation of Islamic Councils and the National Council of Churches in Australia. Australia and Indonesia co operated closely following the Bali bombings, not only in law enforcement but in improving education and cross cultural understanding, leading to a marked improvement in relations. After a series of controversies, Sheikh Taj El Din Hilaly retired as Grand mufti of Australia in 2007 and was replaced by Fehmi Naji El Imam AM. cultural Muslims. Since the 1970s Islamic schools have been established as well as more than 100 mosques and prayer centres. 1,140 people identified as Aboriginal Muslims in the 2011 census, almost double the number recorded in the 2001 census. Notable Australian Muslims include boxer Anthony Mundine; community worker and rugby league star Hazem El Masri; cricketer Usman Khawaja and academic Waleed Aly. In 2013, Labor MP Ed Husic became Australia's first Muslim member of Cabinet, briefly serving as Parliamentary Secretary to the Prime Minister and for Broadband in the short lived Second Rudd government.

At least eight Jewish convicts are believed to have been transported to Sydney aboard the First Fleet in 1788, when the first British settlement was established on the continent. An estimated 110,000 Jews currently live in Australia, the majority being Ashkenazi Jews of Eastern European descent, with many being refugees and Holocaust survivors who arrived during and after World War II. The Jewish population has increased slightly in recent times due to immigration from South Africa and the former Soviet Union. The largest Jewish community in Australia is in Melbourne, with about 60,000, followed by Sydney with about 45,000 members. Smaller communities are dispersed among the other state capitals. Following the conclusion of the British colonial period, Jews have enjoyed formal equality before the law in Australia and have not been subject to civil disabilities or other forms of state sponsored anti Semitism which exclude them from full participation in public life. Sydney's gothic design Great Synagogue, consecrated in 1878, is a notable place of Jewish worship in Australia. Notable Australian Jews have included the Sir John Monash, the notable World War I general who opened the Maccabean Hall in Sydney in 1923 to commemorate Jews who fought and died in the First World War and who is currently featured on the Australian $100 note; and Sir Isaac Isaacs who became the first Australian born governor general in 1930. Until the 1930s, all synagogues in Australia were nominally Orthodox, with most acknowledging leadership of the Chief Rabbi of the United Kingdom. To this day the vast majority of synagogues in Australia are Orthodox. However, there is a wide range of Orthodox congregations, including Mizrachi, Chabad and Adass Israel congregations. There are also Sephardi congregations. There had been short lived efforts to establish Reform congregations as early as the 1890s. However, under the leadership of Ada Phillips, a sustained liberal congregation, Temple Beth Israel, was established in Melbourne. Subsequently, another synagogue linked to the United States Reform Movement, Temple Emanuel, was established in Sydney. Following these two congregations, a number of other Liberal synagogues have been founded in other cities. Since 1992 Conservative (Masorti) services have been held as an alternative service usually in the Neuweg, the smaller second synagogue within Temple Emanuel, Woollahra, Sydney. In 1999, Kehilat Nitzan, Melbourne's first Conservative (Masorti) congregation was established, with foundation president John Rosenberg. The congregation appointed its first rabbi, Ehud Bandel in 2006. In 2010 Beit Knesset Shalom became Brisbane's first Conservative (Masorti) synagogue. In 2012, the first humanistic Jewish congregation, known as Kehilat Kolenu, was established in Melbourne with links to the cultural Jewish youth movement Habonim Dror. Later in 2012, a similar congregation was established in Sydney, known as Ayelet HaShachar. The services are loosely based on the Humanistic Jewish movement in the United States and the musical prayer group Nava Tehila in Israel.

The Baháʼí Faith first arrived in Australia in 1922, and at less than 0.1% of the total population, is one of the smaller religious minorities. The Sydney Baháʼí Temple is situated in Ingleside, a northern suburb of Sydney. According to Jennifer Taylor, a historian at Sydney University, it is among Sydney's four most significant religious buildings constructed in the twentieth century. Dedicated in 1961, it was also the world's fourth Baháʼí House of Worship to be completed. In 2001, the second edition of A Practical Reference to Religious Diversity for Operational Police and Emergency Services added the Baháʼí Faith to its coverage of religions in Australia and noted that the community had grown to over 11,000. and over 19,300 in 2010. However, census data from 2016 reported a much lower population of only 13,988. the Sri Mandir Temple in Auburn, Sydney being the first established in 1977.

Buddhists began arriving in Australia in significant numbers during the goldrush of the 1850s with an influx of Chinese miners. However, the population remained low until the 1960s. Buddhism is now one of the fastest growing religions in Australia. Immigration from Asia has contributed to this, but some people of non Asian origin have also converted. The three main traditions of Buddhism—Theravada, East Asian and Tibetan—are now represented in Australia. This temple follows the Venerable Master Hsing Yun of the Fo Guang Shan Buddhist order. Bodhinyana Monastery is a Theravadin Buddhist monastery in the Thai Forest Tradition located in Serpentine, Western Australia.

Sikhism has been one of the fastest growing religions in Australia in recent years. According to census data, Australia's Sikh population grew from 72,000 to 210,400 between 2011 and 2021, an average growth rate of 14.8% per year. Around 42% of Australia's Sikhs live in the state of Victoria.

Jainism is currently the fourth fastest growing religion in Australia, recording 4,050 adherents in 2016 and growing an average of 7.7% per year. The overwhelming majority (94.7%) of Jains live inside the state capitals, primarily Sydney, Melbourne and Perth.

Australia is one of the least religious nations in the developed world, with religion not described as a central part in many people's lives. This view is prominent among Australia's youth, who were ranked as the least religious worldwide in a 2008 survey conducted by The Christian Science Monitor. In the 2021 census, the ABS categorised ~9,887,000 Australians (38.9%) as having no religion, up 16.6% in real terms from 4,796,800 (22.3%) in 2011. Data on religious affiliation is only collected by the ABS at the five yearly population census. Atheist interests in Australia are represented nationally by the Atheist Foundation of Australia. Humanist interests in Australia are represented nationally by the Council of Australian Humanist Societies. Rationalist interests in Australia are represented nationally by the Rationalist Society of Australia. The Global Atheist Convention, a prominent atheist event, has been held in Melbourne.

The 2006 census shows 53 listed groups down to 5000 members, most of them Christian denominations, many of them national versions such as Greek, Serbian Orthodox and Assyrian Orthodox. Of the smaller religions, Pagan religions 29,328, the Baháʼí Faith at 12,000, Humanism about 7000. Between 1000 and 5000 are: Taoism, Druse, Satanism, Zoroastrian, Rationalism, Creativity, Theosophy, Jainism. There are also adherents of Tenrikyo, Shinto, Unitarian Universalism, Eckankar, Cao Dai, Rastafari, Pantheism, Scientology and Raelianism. In general, non Christian religions and those with no religion have been growing in proportion to the overall population. With fewer classifications, data from 1996 and 2001 showed Aboriginal religion decreasing from 7000 to 5000 while Baháʼí grew from just under 9,000 to over 11,000 and the rest of the "Other" category growing from about 69,000 to about 92,000. In the 2011 census, 32,083 Australians identified their religion as a pagan religion including 8,413 people who identified their religion as Wicca or Neopagan witchcraft.

In 1983, the High Court of Australia defined religion as "a complex of beliefs and practices which point to a set of values and an understanding of the meaning of existence". The Australian Bureau of Statistics 2001 Census Dictionary defines "no religion" as a category of religion which includes subcategories such as agnosticism, atheism, Humanism and rationalism (but the ABS also categorises these as "secular beliefs"). The Human Rights and Equal Opportunity Commission (HREOC) is able to inquire into allegations of discrimination on religious grounds. In 1998 the HREOC addressed the right to freedom of religion and belief in Australia against article 18 of the International Covenant on Civil and Political Rights, stating that "despite the legal protections that apply in different jurisdictions, many Australians suffer discrimination on the basis of religious belief or non belief, including members of both mainstream and non mainstream religions, and those of no religious persuasion." An example of an HREOC response to such views is the IsmaU project, which examines possible prejudice against Muslims in Australia since the 11 September 2001 attacks in the US and the Bali bombings.

Interfaith efforts between various religious institutions occur. Since the early 2000s, the Abraham Conference convenes as an annual interfaith event between Christians, Muslims, and Jews.

B. Kaye, ed., Anglicanism in Australia: a History (Melbourne: Melbourne University Press, 2002)
T. Frame, A Church for the Nation: a History of the Anglican Diocese of Canberra and Goulburn (Sydney: Hale & Iremonger, 2000). D. Hilliard, Godliness and Good Order: A History of the Anglican Church in South Australia (Adelaide: Wakefield Press, 1986)
S. Judd and K. J. Cable, Sydney Anglicans: A History of the Diocese (Sydney: Anglican Information Office, 1987)
B. Porter, ed., Melbourne Anglicans: The Diocese of Melbourne 1847–1978 (Melbourne: Mitre Books, 1997)

Campion, Edmund. Rockchoppers: Growing Up Catholic in Australia (1983)
Dixon, Robert E. The Catholics in Australia (1996)
Hamilton, Celia. "Irish Catholics of New South Wales and the Labor Party, 1890–1910," Historical Studies: Australia & New Zealand (1958) 8(31): 254–267
Laffin, Josephine. "'Sailing in Stormy Waters': Archbishop Matthew Beovich and the Catholic Archdiocese of Adelaide in the 1960s." Journal of Religious History 34.3 (2010): 289–311. McGrath, Sophie. "Women Religious in the History of Australia 1888–1950: a Case Study – the Sisters of Mercy Parramatta," Journal of the Royal Australian Historical Society (1995) 81(2): 195–212
Murtagh, James G. Australia: The Catholic Chapter (1959)
O'Donoghue, Thomas A. Upholding the Faith: The Process of Education in Catholic Schools in Australia, 1922–1965 (2001)
O'Farrell, Patrick. The Irish in Australia: 1798 to the Present Day (3rd ed. Cork University Press, 2001)

Brauer, Alfred. Under the Southern Cross: History of the Evangelical Lutheran Church of Australia (Lutheran Publishing House, 1985)
Ellis, Julie Ann. "'Cross Firing over the Gulf': The Rift between Methodism and the Labour Movement in South Australia in the 1890s" Labour History (1993): 89–102. in JSTOR
Hardgrave, Donald W. For Such a Time: A History of the Wesleyan Methodist Church of Australia (1988)
Harrison, John. Baptism of Fire: The first ten years of the Uniting Church in Australia (1986)
Hunt, Arnold Dudley. This Side of Heaven: A History of Methodism in South Australia (Lutheran Publishing House, 1985)