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Ludlam's departure means that the Senate has now had three senators, including Bob Day, the Family First leader, from South Australia, and Rod Culleton of the One Nation Party, who was also from Western Australia, declared ineligible to sit in the Parliament in the 12 months since the last election. One is an accident but three is an epidemic. This is a disturbing turn of events.
C is waiting for something; for the meaning of his truncated life, perhaps, and of his marriage to M, to become clear. Divorced from linear perceptions of time, he rushes into the future, to witness the cityscape that replaces the suburban neighbourhood; and into the past, where he views the aftermath of the massacre of a colonial family. Amid this in-folding of time, and the evidence of death and transience, the partygoer's nihilistic prognostications echo fiercely. But they do not satisfy the truth-seeking C.
Malcolm X famously delineated two types of slave: the 'house Negro' and the 'field Negro'. Although a 'house slave' is closer to their oppressor and receives special privileges, they are still a slave. Chocolat in his role as the clown Auguste seems to be just another kind of house slave. Despite his success he is still maligned and at the mercy of masters. While rubbing shoulders with the rich and famous, he is routinely denigrated. Attention, he learns, is not the same as respect.
There is no point in proceeding with a referendum on a question which fails to win the approval of you, the First Australians. Neither is there any point in proceeding with a referendum which is unlikely to win the approval of the overwhelming majority of the voting public, regardless of when they or their ancestors first arrived in Australia. Given that you Indigenous Australians have spoken strongly through your representatives at Uluru in support of a First Nations Voice, it is now for the Referendum Council to recommend to government a timetable for constitutional change with maximum prospects of a 'Yes' vote.
Here in Ballarat, you know better than most other Catholics that respectful relationships in the church community have been rent asunder by the depredations of child sex offenders whose exploits went unchecked by those ordained to exercise tradition, authority, teaching and discipline. We will strengthen respectful relationships only with a voluntary commitment to truth, justice and healing — and not one forced by a royal commission or public odour.
If politics is theatre, climate politics is a family drama. For the last decade we've watched two rival households having the same endless argument. Political journos call it the 'climate wars' and mostly focus on the lead actors standing in the spotlight - in the Western narrative tradition, characters drive events. Almost no one has noticed the scenery change. Stagehands dismantled the backdrop years ago, but politicians have carried on as if the same circumstances existed when they started this charade.
The mood was subdued at the gates of our small Catholic primary school at 3:30pm on Wednesday. Ten per cent of our school's students have an autism diagnosis, and for their parents who had read Pauline Hanson's comments to the Senate that afternoon, those familiar feelings - dismay at the ignorance and lack of empathy of some people, worry for the future, and defiant pride in their diverse children - had been activated yet again.
The NBC has pushed ahead with its plans to air Megyn Kelly's interview with conspiracy theorist Alex Jones despite criticism from friends and family whose loved ones were killed in the Sandy Hook massacre, which Jones claims was 'staged by actors' and 'never happened'. This contentious interview has sparked a conversation about which forums should allow dissenting viewpoints and whether dangerous ideas should be given public airtime in a news context.
It was humiliating, being refused adoption at an animal shelter. But it was worse knowing, in the ensuing months, that there was a little dog out there, and lots more besides him, who was being withheld from a genuinely loving family simply because they had failed to meet unreasonable demands. We tried to find a suitable dog at other shelters, but the pickings were slim. And so we did the very thing the shelter that had refused our application railed against: we bought a puppy from a pet shop.
One of the 30 comedians, satirists, cartoonists and writers they interviewed was John Clarke. 'I first met John Clarke five years ago,' Murray recalls in his 1992 introduction to the interview, 'even though we grew up in the same town in New Zealand and for a while went to the same school. My claim to fame is that I nearly knew John Clarke. Recently when we looked though his school photos we realised that we knew every kid in Palmerston North in 1960 except each other.'
Public celebrations of family life such as the International Day of Families should be uncontroversial. But they sometimes focus on the definition of the family, with the claims of the stable nuclear family of father, mother and children set against the claims of other kinds of family groupings. These discussions should not distract from such larger questions as: why are families of any description important, and what qualities are needed if they are to be effective?
On 15 May, Palestinians and our allies all over the world commemorate the Nakba. In Arabic, Nakba means 'catastrophe', and it refers to the violent displacement of Palestinians that began in 1948. Growing up in Palestine, I know that while the Nakba started in 1948, Palestinians have been living under a continuous Nakba since then: the Nakba didn't end, it's ongoing. For me, the Nakba is when a foreign regime determines my and my family's movements on a land we lived on for generations.
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