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The discussion in Australia as to how such atrocities are to be approached is telling. The call for responsibility has varied by degrees. Most tend to some variant of the rotten apple theory: a few particularly fruits that may be isolated and extruded from the barrel. Culpability can thereby be confined, preserving the integrity of other military personnel and, importantly, political decision makers.
The priority given to the middle class was not new — Biden stressed it in speeches through the primaries and again as a candidate. And it is no doubt important. But when seen in the light of the passionate polarisation of the campaign, the closeness of the results, and the continuing mutual antipathy of the supporters of each party, rebuilding the middle class seems an unlikely source of healing.
We might have learned that we can no longer feed on the leaves at the tops of the crowns, but need to bend our long necks, which we carry on our small body and relatively short legs, and we have retrained ourselves to consume the leaves on the lower limbs.
The havoc COVID-19 has wreaked on our economy has been less damaging than for some other countries. While international comparisons may help us feel better about our circumstances, the reality is that Australia’s economy is in trouble and will need more than economic first aid through measures like JobKeeper to get us back on track to recovery.
The issue of class, economic inequality, has for some time been conspicuously absent in contemporary political debate. In the wake of COVID-19, which will greatly exacerbate income and wealth disparities, such inattention must be addressed.
While the world is largely focused on COVID-19, a recent report from Global Witness revealed that murders of land and environmental defenders, defined as people who take a stand for land and environment in a peaceful manner, reached a high in 2019.
For the Life of the World is recent document prepared by Orthodox clerical and lay scholars and ratified by the Ecumenical Patriarch of Constantinople that challenges perceptions. Based strongly in the faith of the church and addressed primarily to members of the Orthodox churches, it is confident and independent in its voice and radical in many of its conclusions.
The past couple of weeks have seen the racism former Collingwood great Heritier Lumumba endured while at the club hitting the headlines. This is not the first time Lumumba’s allegations have been in the news, but on seeing Collingwood ‘taking a knee‘ in solidarity with the Black Lives Matter movement at their game against Richmond, he saw an opportunity to broach an hypocrisy which had long gone unaddressed.
Catholic reflection on social justice has been supercharged by Pope Francis, who in his encyclical Laudato Si declared the Cry of the Poor and the Cry of the Earth to be central to faith. He also insisted that neither could be addressed simply by technological fixes but required personal conversion to see the world as gift to be respected, a home, and not as a prison or a mine.
After the fire/they found a nail preserved in glass/and piles of dust and ash. After the fire/this place lost its memory/of trees cleared, a slab hut/of fences, a verandahed timber house/and a circle of orange trees.
The great significance of the change may lie in its confirmation that the churches no longer have the central place in Australian society they once enjoyed. This is now being reflected in public ceremonial. The public sphere is now more thoroughly secular and loosed from the moorings of its historical traditions.
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