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Through last week's Sunday Night report on Channel 7, we were treated to another round of fear mongering. Never mind that just last year police admitted that the so-called 'Apex Gang' did not exist. As an Aboriginal woman, I'm tired of being told by politicians and newspapers which other people of colour I'm supposed to scared of.
I have interviewed Wilson just once, while working for the ABC in Adelaide. I am not a Catholic. I abhor sexual abuse and its concealment. I do not wish to debate the rights or wrongs of resignation but simply reflect on whether the pursuit of Wilson could be described as a witch-hunt and whether he might be a scapegoat for the sins of many.
Academic and journalist Antonio Castillo is a close observer of political tensions in Latin America. He joins us today to talk about the rise of evangelical movements in the region. Why did these groups become so popular? What makes them such a political factor? And what does it mean for them to be politically engaged, in a time when people are looking for alternatives?
It has become clear that the brutal Australian treatment of people who seek protection is part of an international punitive policy. This is sometimes attributed to a failure of political leadership. But it may reflect a deeper cultural change in the Western attitude to strangers, seen in migrant and refugee policy, penal policy, international relations and the scope of the rule of law.
The same sense of grievance and outrage that drove Jack and his rebels 500 years ago has sent Trump to the White House, propelled the United Kingdom out of the European Union, resurrected the poisonous 'Irish question' and legitimised Senator Pauline Hanson. She, with Cade-like empty bravado, claims to be for the 'battlers'.
Philip Wilson has been sentenced to 12 months' detention for concealing child sexual abuse. It's very likely that he will appeal his conviction and sentence. An appeal may well succeed, but that's not the end of the matter. This has been a six-year saga relating to events which occurred more than 40 years ago. Emotions are running high.
How many more times are we going to see people get away with murder because police fail to value the lives and liberties of Aboriginal women enough to ensure they do their jobs? Will everyday Australians ever care enough to pressure these systems for justice for Aboriginal women?
In Mexico, every two hours a person vanishes. Most likely they are executed and thrown into narco-fosas, the term given to the thousands of clandestine graves used by narco-organised crime to bury their victims. Most of the victims are young. More than 46,000 young people were killed between 2007 and 2016.
The Vatican has launched a stringent critique of abuses in global economies, abuses that are driving astonishing inequality and threatening ecological sustainability. 'Oeconomicae et pecuniariae questiones' reiterates the call for an urgent dialogue between politics and economics to advance human life and wellbeing.
General apologies don't go far enough. Compensation is necessary, but also not enough. The reputation of the church would now be higher if there were more obvious signals of accountability by those in charge. The offer of resignation made as a group to Pope Francis by the entire Chilean hierarchy is a breath of fresh air.
A thread of male entitlement binds the American literary world to a shepherd's world in India's Kashmir valley. Days ago, the American author Junot Diaz left the Sydney Writers Festival amid allegations of sexual abuse. In India there is another, more sinister and tragic manifestation, woven with the use of rape as a weapon of war.
In a recent article I remarked that in the Catholic Church clericalism is a pejorative term. Some readers criticised me for focusing on individuals and not the more insidious culture of clericalism. The criticism was justified, and in this article I shall reflect on the culture and its byproducts.
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