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Colonisation, genocide, ecocide, and climate derangement are ongoing, unfurling, global tragedies. In so-called Australia, spiritual practitioners can respond to these crises by deepening their engagement with Aboriginal perspectives/practices. This paper contends that some Eurocentric habitual categorisations subtly misinterpret Aboriginal experiences of the sacred, such as identifying creation myths as beliefs comparable to post-Enlightenment representations of the sacred and identifying the performance of sacred activity with similar characteristics to separateness and priesthood. This leads to erroneous characterisations of Aboriginal ritual practices as being based on a strong hierarchy, distinctive castes, and esotericism. We argue that an embodied and practice-based sense of sacredness guides Aboriginal spirituality. As a living culture, Aboriginal ongoing care for Country provides an enfleshed, real, palpable enactment of human spirituality. We argue that Aboriginal spirituality has been fetishised to the neglect of a call to care for Country in the most 'mundane' sense of tending to food, water, air, etc., as embodied religious experiences. Delving into dadirri and death, we elucidate contemporary cases of practical care for Country that illustrate how being on, in, and with Country can be a contemplative experience. We conclude by outlining how caring for Country 'layers' the various expressions of Aboriginal religious experience socially, psychologically, interpersonally, and ritually. [ABSTRACT FROM AUTHOR]

Exploring the meaning of home is essential for the quality of life and well-being of older people in residential aged care. 'Home' is a spiritual concept that is deeply personal and important for older people. Using a qualitative, phenomenologically-based methodology, the meaning of home for ten older people living in residential aged care in Australia was examined using in-depth interviews to draw out the depth of meaning around the home. A key finding of the study showed that 'home' means connection through meaningful relationships and meaningful connection to place. The current paper focuses on meaningful relationships required for an older person to feel 'at home' in residential aged care. Drawing on residents' personal narratives, fresh insights are provided into essential relationship qualities, and suggestions are made on how quality relationships can be facilitated and maintained, both for and by residents, to increase a sense of homeliness in residential aged care. [ABSTRACT FROM AUTHOR]