By Sufferance, Not by Right: Indigenous Spirituality and Religious Freedom in Australia

Jeremy Patrick is a senior lecturer at the University of Southern Queensland School of Law and Justice. This post is based on a presentation given at the ICLRS 32nd Annual International Law and Religion Symposium, 7 October 2025.

Aboriginal and Torres Strait Islander communities have maintained a deep spiritual connection to the land and waterways of what we now call Australia for at least 65,000 years.[1] Although it is impossible to do justice to the importance and complexity of the legal protection of Indigenous spirituality in Australia, the short overview that follows is intended to articulate a key, if unfortunate, thesis: there is little in the way of constitutional safeguards for the religious freedom of Aboriginal and Torres Strait Islanders. Instead, such protections must come through legislative and regulatory instruments, which can be, and sometimes are, withdrawn by the federal and state governments due to political considerations. As we will see, the precarious nature of these protections, which can ebb and flow with the political winds, are an unfortunate legacy of decades of unduly narrow interpretations of the Australian Constitution.

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Legal Restrictions on Names of Religious Groups in Australia

Jeremy Patrick is a senior lecturer at the University of Southern Queensland School of Law and Justice.

In Australia, religious groups are largely able to operate with autonomy and with very little government oversight—including over the names they wish to operate under. This is not to say that the government imposes no limitations whatsoever but that any limitations will arise only in very specific contexts, and for the vast majority of religious groups the vast majority of the time, these hypothetical limitations are of no real concern. In this brief post, I canvas the contexts of denominational trademarks, incorporation, charitable registration, marriage ordination, direct legislative protection, and schism. This brief overview shows that, apart from church property disputes after a schism, judicial and legislative restrictions on religious group names are rare and scattered.

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Fair Reflection of Religious Affiliation and the High Court of Australia

Jeremy Patrick is a Lecturer for the University of Southern Queensland School of Law and Justice

In recent decades, the High Court of Australia has come under a steady stream of criticism for failing to reflect the multicultural diversity within Australian society [1]. Although some progress has been made in the area of gender equality and sexual orientation [2], the High Court remains notoriously homogenous in other respects like race, education, and professional background. The situation that Eddy Neumann described in 1973 has changed, but not as much one might hope:

[The] typical High Court Justice is a male white Protestant raised in Sydney or Melbourne (or much less frequently, Brisbane) and of British ethnic origins. He is from upper middle rather than upper class background, though perhaps more than his American counterparts from lower middle class environment. He usually goes to a high status high school (usually private) and then to Sydney or Melbourne university where he has a brilliant academic record. If from a moneyed family he immediately goes to the Bar [3].

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