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It is no disrespect to those Aborigines and Torres Strait Islanders gathered at Uluru to say that now is the time for the report of the Referendum Council to be scrutinised by our national politicians, and that our elected leaders should pay special heed to the observations of those Indigenous members of the federal parliament who have offered considered reflections on the way forward. In particular, our elected representatives should have regard to the views of Patrick Dodson who is now Bill Shorten's Shadow Assistant Minister for Indigenous Affairs and Aboriginal and Torres Strait Islanders.
Indigenous leaders this last week have called for the creation of two new legal entities. They want a First Nations Voice enshrined in the Constitution, and a Makarrata Commission set up by legislation. The Makarrata Commission would supervise agreement making between governments and First Nations and engage in truth telling about history. The envisaged destination is a national Makarrata (or treaty). So the immediate constitutional issue is the creation of the First Nations Voice. There is no point in proceeding with a referendum on a question which fails to win the approval of Indigenous Australia. Neither is there any point in proceeding with a referendum which is unlikely to win the approval of the voting public.
As the Church of 2030, we need to be more attentive to the contemplation of believers and our experience of spiritual realities, as well as the preaching of the church. Pope Francis has no time whatever for the notion of the Church as a perfect society. But, there is no way that Francis wants to abandon the ideals and the commitment to truth and justice so well exemplified by his predecessors John Paul II and Benedict.
For many years I felt that by changing the date we might come to a more inclusive national celebration. However the past few years of Indigenous activism have left me cynical. The things we were fighting for decades ago are very similar to the things we're still fighting for. Australia has not acknowledged and rectified its history; rather it seems content to reinforce its amnesia. It's therefore unlikely I will be able to stop protesting this celebration, regardless of the day it's held upon.
Indigenous workers of previous generations struggled and undertook strike actions so that their descendants would not be exploited and abused in the same way that they had been. While we may have many more Aboriginal people achieving and attracting higher waged work than we did in the years gone by, the exploitation of the most vulnerable in our community continues. The years may have ticked over, but the government's attitude to the value of Indigenous workers has not.
I wondered why my daughter was able to get an education with a brain injury and I couldn't get one with a normal brain? So I decided to copy what we had done with her. In short, I started reading again and started patterning sentences. Do I care about Direct Instruction, or Noel Pearson and the Cape York Academy? No. I care about seeing children find the joy in learning and embracing with courage and confidence the opportunities an education can provide.
The last 30 days have seen some big developments in the ongoing attempts of Premier Weatherill's plan to import high-level and intermediate level radioactive waste. On Sunday 6 November came the surprising decision of the Premier-initiated Citizens Jury. By the end of their six day deliberations, the 350 second round jurists showed a decided shift in opinion. Their 50 page report, presented to a somewhat discomfited Premier, had a strong two thirds majority against the dump.
With idealism and pragmatism, I invite you criminal lawyers in the next 30 years to imagine and enact a better criminal justice system which alleviates rather than exacerbates the devastating effects of colonisation and marginalisation on Indigenous Peoples, and most particularly their children. An intelligently designed criminal justice system must help secure the foothold of Indigenous children in both the Market and the Dreaming.
Labelling it a 'domestic violence epidemic', Mundine questioned whether Indigenous parliamentary ministers were adequately advocating for Indigenous peoples. His remarks were ironic given that, as Linda Burney points out, 'these things have happened on his watch'. Without government funding to support grassroots, community based early intervention programs, family violence will continue. In particular, how those programs are actually being funded should be reviewed.
On Saturday 3 September, in Port Augusta, Yankunyjatjara Elder Edie Nyimpula King was keeping up the struggle, singing again the Seven Sisters inma, strong in its demands for a clean country and protection for the future generations. Its cry: Irati Wanti ... leave the poison! Have nothing to do with it! No radioactive waste dump in our country! But why is such responsibility for country and the health of its people forever so hard? Why is the destruction of country forever allowed to be normalised?
Many Brazilians remember the 'Red Bishop' as much more than a defender of human rights. For these people, Helder Camara is included reverently in the litany of rogues who drew the ire of church and state authorities by demanding both do a better job of embodying a message of social justice. It was a powerful idea to grow up with: that this imposing and defining institution I had been born and baptised into contained a rebellious truth that often demanded we go against the institution's own grain.
I had been in WA for exactly a year when the local newspaper reported that a white guy had led about 200 people off Wave Rock station. Coming out of the comfortable myth that my home country of New Zealand was not racist, I was amazed to learn that Australia's Indigenous people were obliged to work without industrial protections. In 1966 it was the British Vesteys Group that had been exploiting Aboriginal people: today it is the State in the guise of 'community development', aka work for the dole.
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