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As a white, middle-class, straight, cisgendered man, I am conscious of the extent to which the chips of social privilege have been stacked in my favour. As such there are some public conversations that I am patently unqualified to enter. One of these is the sometimes fierce debate that exists between some feminists and some members or supporters of the transgender community. One of the pitfalls of telling a story about marginalisation from a perspective of privilege is that you can overlook ethical nuances.
Of the United Nations Days and Weeks, World Interfaith Harmony Week is one of the most recent and perhaps the most modestly celebrated. It may also be the most needed. But the conversation cannot be confined to the churches and to those with religious faith. Its claim needs to extend beyond religious faiths to secular views of the world. The obstacle to such conversation is the religious settlement in Australia and Western nations, which can be described as negative tolerance.
Nobel Laureate Isaac Bashevis Singer often made his characters ask the eternal questions, chiefly Why do we suffer? I can't profess to have any answers to this, except that it is obvious that 'time and chance happeneth to all'. Two examples of such happenings are the huge numbers of ill-fated refugees fleeing Syria and other trouble spots, and the needless death of young Sarah Paino of Hobart, wife and mother, who was killed when a speeding stolen car crashed into hers.
I arrived in Australia at the ripe old age of five months. I learned Australian values by a process of gentle osmosis. Many Indigenous Australians learned these values in a less gentle fashion. Today, many Australian Jews show a strong loyalty to the world's only Jewish state. Others combine loyalties with other ancestral homelands. Australian Muslims, Catholics, Buddhists and Hindus have similar broadened loyalties. Exactly how such loyalties make them any less Australian beats me.
In our response to the forced movement of peoples we must recognise that our national identity is not built primarily on uniformity of religion and race but on adherence to the values that are enshrined in our social institutions. We must also recognise the way in which our own prejudices and fears affect the judgments and proposals we make, and exercise a proper scepticism about making quick judgments and drawing universal conclusions from particular events such as those in Cologne.
A friend recently died at 25. She was heavily involved in our political and literary communities, and I saw in her the very best of rage and rawness in politics. But I also saw how possessing such a sense of obligation to raw, honest, and emotionally-engaged political exploration, is exhausting. Of course it is. Popular wisdom has it that as you age, you get more 'realistic' about political matters. But that's not it.
Last Friday, Victoria passed an amendment to establish a protest-free zone around abortion clinics. I find it impossible to reconcile with the idea that personhood in utero depends on whether a baby is wanted or unwanted, but I also believe bodily autonomy is integral to the dignity of women. There is such a long history of women being deprived of agency across political, economic, social, sexual and cultural dimensions, that being able to make a choice carries its own compelling morality.
For many years, historian Gary Foley has drawn attention to the racist past inscribed throughout the infrastructure of Melbourne University. Now, some staff and students are campaigning to rename facilities linked to particularly egregious individuals, such as the Richard Berry building, named after a leading eugenicist who stole the corpses of Indigenous people for research designed to prove the racial superiority of whites. While some accuse the campaigners of politically correct censorship, in fact the past has already been censored, and the campaigners are dragging it back into the light.
This week marked three years since the Tazreen Fashions factory fire in Dhaka, Bangladesh, left over 100 garment workers dead. Six months later, Rana Plaza in Dhaka collapsed, and 1134 people were killed. Labels for top brands such as H&M and Benetton were found in the rubble. While steps have been taken by some companies to promote ethical supply chains, it may be that the only way for a more just treatment of garment workers is the proper organisation of the workers themselves.
It is tempting to view the aftermath of terrorist attacks such as those in Paris as a well-rehearsed script. There are condemnation of the killings, sympathy for the families of victims, resolve to seek and punish perpetrators, expressions of solidarity across nations. Also, assaults targeting Muslims on the street and in policy. This time a few things have gone off-script. 'Hugs and hashtags' won't stop ISIS, but there is strength in refusing to cede control over our language and behaviour to terrorists.
Following its whitewashing of 'wife-beater' Ant-Man and the Black Widow slut-shaming debacle, Marvel has a long way to go to show it is not one big boys club. Alias, basis of the new series Jessica Jones, is one example of a modern day Marvel comic that, in the words of pop culture critic Roz Kaveney, offers a 'rebuke to the convenient pieties of the comic book', by proving that comics can be thematically rich, and can take serious issues — such as the physical and sexual abuse of women by men — seriously.
In many of these conflicts religious difference constitutes an important element in the conflict. Some commentators point to religion as the cause of many of humankind's wars. In a sense they are correct, as they would be also if they ascribed war to humankind's quest for liberty, equality, justice, or even love. It is a paradox of the human condition that that which is noblest in the human often gives way to violence and intolerance. How are we supposed to react to such an attack?
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