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Sometimes ignorance can be a virtue in political decision-making. The great 20th century political philosopher John Rawls had a thought experiment called the “Veil of Ignorance” which he suggested should be applied to any political decision to test whether or not it is just.
As the news came through that the man who had run down young Elijah Doughty in Kalgoorlie last year had escaped a manslaughter conviction and instead had been sentenced for three years for the charge of reckless driving causing death, I saw Aboriginal community members dissolve. Many expressed grief for Elijah's family and community. Others set about highlighting how there is rarely any justice in this system for Aboriginal people.
I hung out with a group of Indian-Australians while I was a university student who called themselves 'curries', but the unspoken camaraderie that ensued from this self-identification stood in stark contrast to that time I was called a 'f***ing curry' by a passing car full of white people. You often hear from white people that they can't be called 'white' because that too is racist language. This reflects a flawed assumption that societal structures advantage and disadvantage people in the exact same way.
Modern Australian history is bookended by the arrival of white settlers in which Indigenous Australians were expelled to the margins, and by the arrival of people seeking protection who were also expelled to the margins. Between these bookends lie the events, the people, the relationships, the enterprises and the experiences that compose the story of Australia. The bookends, though, are a bit shonky: not ideal for supporting proudly the heft of the history that lies between them. They need fixing.
While ideally all Australian should have some reasonable ability to communicate in English, it is unreasonable to expect it at such a high level. Consider parents sponsored to Australia who live here and provide care for their grandchildren while their own children work. I have heard of small businesses in western Sydney owned by Chinese Australians, who have learnt Assyrian, because most of their customers speak Assyrian, not English. They are not having trouble in 'economic participation'.
An interesting aspect was the shift in the mindset and understanding among non-indigenous Australians regarding Aboriginal rights. To note the way in which one dominating western culture moved toward recognising the rights of another culture that was oppressed by it is quite remarkable. We should consider those aspects of the mentality shift (from both cultures and their understanding of what the 1967 referendum meant) if we are ever to revisit that type of federal movement again.
The air-conditioned bus offers a sanctuary from the tropical temperatures outside. It's hard to believe these are the same temperatures experienced by inmates over 70 years ago on this site. It is not often that we consider peace as something we must constantly work for. Often it is portrayed as something which can be achieved and then passed down to us. Changi reminds us we shouldn't become complacent in our memory of war because it might cause us to lose sight of how we keep peace today.
A significant portion of the work that goes on in our economy is voluntary. It features in many contexts, such as social welfare, mentoring, animal welfare, landcare, local sport, and arts and literary activities. It can be hard to make a case for volunteering at a time when labour exploitation is rife. Students, migrants and Indigenous people, who need to establish work experience, are particularly vulnerable when it comes to unpaid work. This does not mean that volunteer work can never be meaningful.
This week marks the anniversary of the triple disaster (earthquake, tsunami and nuclear meltdown) that hit northern Japan on 11 March 2011. The event took over 18,000 lives, and initially displaced 470,000 people. Six years on, 127,000 are still without a permanent home. Delays have been caused by the sheer physical scope, pre-existing regulations and other restrictions. These are all understandable. What is less easy to accept are the disruptions caused by the 2020 Olympics in Tokyo.
It is good news that Pope Francis has appointed a commission to revisit Liturgiam Authenticam. This Vatican document, issued on 28 March 2001, provided the unfortunate guidelines that 'justified' the ugly, Latinised translation foisted on English-speaking Catholics by the 2010 Missal. I sincerely hope that Francis' commission will not merely revisit the document but strongly press for its repeal. The road will then be open to revisit the clumsy, difficult 2010 Missal and replace it.
'Take that out of your mouth, I have to touch that,' barked the Border Protection officer, glaring at me. I'd been juggling bags, boarding tickets, and a passenger exit card, so my passport was positioned precariously between my lips. I wondered if there was a class for teaching them how to be that special mix of forcefully domineering and nasty. It's not just at airports that ordinary people are increasingly feeling a sense of helplessness in the face of bureaucratic antagonism.
Like all authorised generalisations, this luminous, unified vision of Australia contains truth, exaggerations, and lies. As well as being a globally known story, it's also the story Australia most likes to tell itself; it sings through ideas like the lucky country, the land of the fair go, the land of the long weekend. Social research on Australia tells a more complex story. Australia is in fact an ethnocracy - a state that is formed in the image and for the benefit of a dominant ethnic group.
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