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Civil society requires care work. All of us, at various stages of our lives, will be dependent on others for our daily needs. Most of us will likewise care for others at some point. The challenge is how to allocate caring responsibilities throughout society, while allowing also for the paid work that secures economic independence. At the moment the tacit expectation that women will do unpaid care work - and that men (theoretically) are unburdened by care work - contributes to economic inequality.
Corey has received housing through a St Vincent de Paul's refuge in Canberra and food assistance through Anglicare. Corey did not complete year ten, and has had a number of odd jobs since leaving school. Corey is passionate about gaming, and will often spend hours on the computer, filling in time after losing his job recently. He says he would love to do some training in gaming, but that his Job Network provider didn't have the money to support him in such training.
It is an enduring personal tragedy that I can never think of 'zinger' responses to hurled insults until having turned them over in my mind for some time. The white male hoon in his 20-year-old unroadworthy car has long-since roared away from the traffic lights after shouting some unremarkable and unoriginal statement: 'Go back to where you came from you [expletive] terrorist.' Kilometres later I'm ready to shout out: 'I would, but Doncaster East is becoming way too pricey for the likes of me.'
Just as the 'wealth management' industry is based on the lie that anyone can be wealthy if they are prepared to take enough individual risk, the modern lie about work is that your place depends on vicious competition with those around you. This sort of sociopathic individualism denies the collective project, where even the team resembles more a gangster faction than a collective. Success is said to be a function of your own efforts, rendering solidarity not just foreign but inimical to your interests.
Initial silence from Dylan after the announcement of his Nobel Prize led one of the Scandinavian officials to complain he was being 'impolite and arrogant'. This prompted even more vitriolic opinion online on all sides, from fans, litterateurs, Dylanologists, and other armchair grenadiers. Just as things were getting completely tangled up in blue Dylan himself broke the silence to explain that news of the award had left him speechless. We shouldn't be surprised. Speechless is a normal state for a poet.
While the White Australia Policy attempted to prevent non-white workers from living and working in Australia, people from across the globe continued to do both, although often at the margins of white Australian society. The Australian Labor Party and the trade unions were complicit in maintaining this racial divide. In Australia today, a new wave of migrants is working in convenience stores, driving taxis or cleaning buildings. They are part of the Australian working class, but are often not considered such.
While once it was honourable to put your work first, it's now seen as a fool's errand. Not to say staff should discount their employer's interests, but put them in their proper place - important, yes, but not more important than health, for example, or family. Unions have built memberships on these kinds of ideas for decades. But the current movement is not so much about grouping together as it is about individuating: 'My particular needs are important, too.'
On 26 July this year of 19 severely disabled residents were massacred as they slept in their beds at a residential care facility in Sagamihara, Japan. A further 26 were wounded. The perpetrator, Satoshi Uematsu, a former employee sacked for his disturbing views about the residents, later boasted of his 'achievements': 'It is better that disabled people disappear.' Isn't there an ever present probability that without an inclusive and accepting community, without believing in our possibilities rather than seeing only our limitations, we will spawn the likes of another Satoshi Uematsu here?
In the golden era, I suppose, only a handful of people, selected for their potential to contribute to certain class formations, went to university. And then there was a shift, and this occurred with the supposedly democratising process of neoliberalisation. But neoliberalisation went a bit far and now we don't know how to tell our students that while they are entitled to real attention from their teachers, a lot of the time their teachers are basically volunteers for the charity called their expensive education.
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.
Whether or not the person in the now notorious 'fake tradie' ad is or isn't a 'real' tradie is irrelevant. What is relevant is that it is a primary example of the co-option of the language of class struggle and economic justice that has so thoroughly poisoned economic debate in the industrialised West. Implicit within it is a patronising view of the working class that dismisses them as gullible dupes who can be made to entrench the privilege of the few in return for the paltry crumbs of consumer hedonism.
The school has been supportive, but in this data driven age even the finest teachers are compelled to teach to the vile Naplan tests. Dyslexic kids are put through unbelievable stress with these tests. If deaf kids were compelled to do listening examinations, there would be an outcry. I'm not sure if there's a difference. I'm also not sure if the ever narrowing scope of education can still accommodate students like my son, despite all the talk about diversity and differentiated learning.
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