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This Refugee Week, many asylum seekers and refugees are struggling to survive the COVID-19 pandemic. Some are trapped in immigration detention centres across the country in cramped and overcrowded conditions that make physical distancing impossible. Others are living in our community on temporary visas or no visas at all, struggling to make ends meet.
2020 has been the year of the mask. The masks worn during the smoke of bushfires, during the threat of COVID-19, and during the Black Lives Matter protests. Masks are a powerful and complex symbol.
With churches closed throughout much of the world, many events and dedicated weeks have passed us by. One of those weeks was the Week of Prayer for Christian Unity. Catholics who paid attention to Pope Francis’ engagements may have noticed it through his references to the 25th anniversary of Pope John Paul’s Encyclical on Christian Unity, Ut Unum Sint.
But insecurity breeds insecurity. In the face of insecurity we can feel insecure. Our identity as persons can be shaken by the insecurity of our circumstances. This is not inevitable. Nor is it necessarily lasting. Some people will be temporarily or lastingly paralysed by anxiety; others will be more resilient.
Letter from Eureka Street.
I’ve been left wondering at the amount of oxygen being given to a particular branch of ‘pandemic analysis’, one that sees cost-benefit analysis taking centre stage, with all the disturbing suggestions that follow.
This year the celebration of Anzac Day will be muted. No marches, no large reunions, few speeches at war memorials. The soldiers and others who lost their lives in war will be remembered, however, as they should be. Indeed, the celebration will perhaps speak more eloquently because of its simplicity.
To think of life after COVID-19 is daunting. The changes that it has brought to our daily lives have been vertiginous. Our awareness of its potential harm is still limited. We are only beginning to catch sight of the grim beast that slouches towards us threatening death and devastation in coming months.
Pride is politically messy. When you stir together an alphabet soup of people, all of which have other intersecting identities (race, class, religion, political allegiance), you will invariably plate up a political mess. And the 2020 Sydney Mardi Gras dished quite the menu.
Was I a settler? What did it mean to be a settler? I began asking my non-Indigenous friends around me what their thoughts were on the matter: did they identify as settlers? Some reacted with intrigue and were open to discussing it with me, and others reacted with strong distaste. ‘No’, they would say, ‘I just don’t like the word — it doesn’t describe who I am’.
Last year, two documentaries regarding the Adam Goodes booing fiasco were released mere weeks apart: Shark Island Productions’ The Final Quarter and Madman Films’ The Australian Dream, anchored by Stan Grant. Given the topic and timing of both of the films, I couldn’t help but compare the two films as an Aboriginal viewer who spends a lot of time dissecting Australia’s racism in her own analysis. As I watched both of them, my reaction to each was markedly different.
Contrary to their claims, the New Atheists do have a creation myth. It goes something like this: emerging from darkness into the light, Enlightenment thinkers cast off the shackles of religion and, in so doing, ushered in an age of reason. For the likes of Richard Dawkins, a founding member of the movement, this is an article of faith, and he’s spent recent years casting himself not just as an heir of this tradition, but also as its modern day guardian.
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