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The idea that machines will replace humans, transforming the work force, is far from new. As technology develops at an accelerating pace, there is growing concern that new social divisions are emerging. While there are signs of deepening social divisions between the rich and the rest of the working population, previous predictions of a collapse in employment have proven to be wrong. This is largely because a confusion arises from conflating production and transactions. They are not the same thing.
After sending me to live in Australia, my father tasked my then brother-in-law (a true-blue 'bloke') with teaching me to 'be a man'. He failed, but here was evidence of hegemonic masculinity's perpetuation. My father and I were born into a masculine culture that, unlike Australia's stoicism, is characterised by braggadocious chest-puffing. Yet underpinning both Australia's and the Philippines' conceptions of masculinity is the masking of vulnerability: emotions hide behind silence and bravado.
This is what I saw at a funeral, on a bright brilliant crystal spring day which the late lamented would most surely have called a great day for golf: His grandson, age smallish, dandling the deceased's favourite club on the lawn outside the church, as all the mourners stood around chatting. The boy whirled it like a baton, and balanced it on a finger, and finally leaned insouciantly on the club, exactly as his grandfather had so very many times before. It seemed very much to be a prayer, somehow.
The strategy of the Big Four banks' appearance in parliament was clear enough. Blame the whole thing on a need to improve impersonal 'processes', imply that there have been a few bad apples but overall things are fine, and promise to do better in the future. The greatest challenge was probably to hide the smirks. A royal commission is being held up as an alternative, and no doubt it would be more effective. But a royal commission would not address the main issue.
Timor has scored another win in the international legal forum, this time before a five-member Conciliation Commission convened under the auspices of the Permanent Court of Arbitration. In response, George Brandis and Julie Bishop regurgitated the Canberra mantra: 'We have a strong interest in Timor-Leste's stability and growing prosperity, and in providing a stable and transparent framework for investment in the Timor Sea.' They have no idea just how patronising this sounds in Dili.
When the skip arrived and a young bloke named Troy backed it into our driveway with insolent ease, I knew the game was up. Months of sporadic, amiable discussions had now reached a suddenly irrevocable conclusion. Our agenda - what to do with 'hoarded' papers and notes, drawers of never-to-be-worn-again clothes, children's picture books and abandoned Lego, decades old back copies of magazines - was called to order by a higher power and my filibustering and equivocations abruptly ended.
Apple has been in hot water for years about the ethics of the manufacture of their devices. Yet iPhone fans gleefully fork out more money every September when the next version is ceremoniously revealed. This circus has become so normalised, most of us hardly blink an eye. How many people ask themselves whether the upgrades in the technology are worth getting a new phone every year? More importantly, how many people question the real-world costs that their purchase entails?
On 7 July, South Australia experienced a cold snap. As residents turned on their heaters, the still and cloudy conditions meant wind and solar power couldn't contribute much to meeting electricity demand. The last coal plant had closed a few months before, pushed out of the market by renewable energy. As if on cue, the spot electricity price spiked. Instead of a lesson about the danger of too much wind power, it's about the danger of too much market power in the hands of a few big players.
There is a joke about a man looking for a coin under a streetlight: he had dropped it elsewhere, in the dark, but was looking under the streetlight because he could see more clearly there. In the same way, the thinking behind the Productivity Commission inquiry into increasing competition, contestability and informed user choice in human services is fundamentally flawed. The complexity and interconnectedness of human services is too challenging for market economics to properly address.
There's a bagel character, coded as Jewish, and a lavash (Armenian flatbread), coded as Palestinian, who clash because they have to share an aisle. 'Isn't the aisle big enough for both of you?' asks Frank. In this and other ways the film points to the destructive power of religious belief corrupted by self- or socio-political interest. On the other hand it ignores the role religion can play in developing robust ethical thinking about the ways in which we can interact meaningfully with others and the world.
Perhaps what will ultimately convince media and entertainment companies that it is in their interest to be sincere about diversity is that there's money in it. A UCLA study found that in 2014, eight films that had diverse casts (out of 163) also had the highest median global revenues and returns on investment. In addition, TV shows with majority non-white casts rated extremely well, even among white households. This challenges conventions around what media consumers find appealing.
The interviewees regard Vertigo with awe, waxing lyrical about its psychosexual subtext; but not a word is said about the inherent misogyny of a film that is explicitly about a man's objectification of a woman. The film's most interesting segment however concerns the pre-eminence of guilt in Hitchcock's films, and the role it plays in shaping human activity. This, says Martin Scorsese (a filmmaker similarly preoccupied with guilt and sin), may define Hitchcock as an essentially Catholic filmmaker.