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There are more than 200 results, only the first 200 are displayed here.
The woman at the canteen yells 'Urrry up! Speed up! Who dropped that?' A 30 second washing detergent ad prefaces a video you want to watch on YouTube. A homeless man talks to his dog over a sandwich: 'Get lost Chance! It's mine, you've 'ad yours!' Everyday speech tells stories and offers glimpses of things not yet understood, to resurface later alongside other words and verses, fully invested with meaning.
'Many Catholics wonder how we can maintain our Christian faith at this time in the wake of the sexual abuse crisis and the many judgmental utterances about sexuality and reproduction. The Church that has spoken longest and loudest about sex in all its modalities seems to be one of the social institutions most needing to get its own house in order.' Frank Brennan's address to the Yarra Institute for Religion and Social Policy, 8 November 2013.
In the years after it began in 1951, the Blake religious art prize was dominated by conventional Christian themes and symbols. More recently its inclusion of images associated with human justice has reflected the increasing multifaith character of religion in Australia together with religious believers' concern for human peace and justice.
'We spent about a week planning the baptism of 12 kids using traditional symbols including the water ceremony to welcome newcomers to country, the firesticks, the smoking, and the ti tree bark to heal and make strong. Miriam has always drawn strength from culture and church no matter what the internal tensions.' Frank Brennan launches the Miriam Rose Foundation at St Mary's Cathedral Darwin.
Last week most Australians had not heard of al Shabaab. But after a grisly four-day 'performance', complete with social media strategy, this has changed. The Nairobi shopping mall massacre was made for media consumption. Kenya might be tempted to simply seek revenge, but a measured, discriminate response that prioritised the safety of all Kenyans would allow the government to draw a line between the 'bad men' and themselves.
Polley approaches the subject with great patience, like an anthropologist who has a deep love for those whom she is studying. In the beginning she instructs her interviewees simply to start from the start and tell it how it was. She no doubt hopes to find clues in the detail, but she also dignifies each participant by allowing them to have a voice. She is self-effacing, yet the questions she asks are bound up in her very existence.
193-200 out of 200 results.