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Earlier this month Tesla launched the Powerwall 2. In the transition to renewable energy, it may be the biggest disruption to hit traditional energy companies yet. In fact, it's probably their worst nightmare. Our role in energy under this innovation has changed from us being consumers to possibly all being providers. Just as Uber disrupted taxis and Airbnb disrupted traditional hotel chains, so too will the Tesla battery change our relationships and transactions with energy.
My grandfather told me Patrick was a saint because he drove the frogs and snakes out of Ireland. He also told me if I stepped in a fairy ring while we were on our walks I'd disappear forever. So naturally as I grew older, I became skeptical. Each year in my family St Patrick's Day has marked a survival of Irish culture in Australia. Sometimes this can be in subtle ways and sometimes it means singing at the top of our lungs, enjoying a drink and having a dance.
Witnessing the debate over Sunday penalty rates, an intriguing pattern of thinking emerged. It can be characterised as a microcosm/macrocosm duality. Those arguing for lower Sunday wage rates demonstrate their case by talking about individual businesses, the micro approach: 'Many businesses would love to open on a Sunday and if wage rates were lower, they would. Unleash those businesses and greater employment will follow.' Superficially impressive, this does not survive much scrutiny.
An unread newspaper tumbles and breaks apart in the wind. A man sits alone on a park bench wondering what it would be like to hear children riding bicycles through the park. As darkness settles the city's workers commence their long journeys home. Not even the music of the street performers is heard anymore. They were all relocated. Car engines hum and airplanes roar. Somehow the city ecosystem continues despite the investment predators having eaten up all other types of life.
Notes that humans cannot hear include the sound of thylacines crying in a van diemen forest, a dodo's plaintive shuffle on a nearshore kiwi island, a mammoth's woolly orgasm on an ecstatic arctic tundra, an esperance dog weed's silent transpiration, the rumbles of a gastric brooding frog giving birth by burping - these things are far too late for caring. Things we need to see and taste include the surging milk of human kindness, the euphoric rainbow of random caring - these would make a nice day nicer.
Make no mistake, our church leaders are not yet out of the blaze of the headlights. They don't have all the answers, not even in relation to matters peculiarly within their jurisdiction. Despite being put on notice, our most senior bishops could not even agree on the limits of the seal of the confessional and on what a priest should do if abuse were reported in the confessional by a child. It's not just our past leaders who needed help. Our present leaders also do.
This week the UN announced that more than 20 million people across four African countries face starvation in the coming months. As the World Food Program struggles to feed the starving, they are also reminding people that where there is great need in the world, there is often great waste. In Australia, the Department of Environment and Energy estimates food waste is costing households $8 billion every year. This is twice what the UN predicts it needs to cease a famine in four nations.
Many defenders of globalisation express frustration at the rise of Trump and what they see as an ignorant and self-defeating backlash against its virtues. But they have no answer to the most pressing question: Is the global system there to serve people, or are people there to serve the global system? They also never address a central contradiction of globalisation: that capital is free to move, but for the most part people are not, unless they belong to the elite ranks.
Many have called for the automated Centrelink debt collection system to be scrapped, but the government is standing by it. One of the reasons for this may be that the system is doing just what it's designed to do - trying to force people away from welfare reliance by making it more onerous. Pope Francis argues that far from a 'neutral' tool, technology creates a framework which conditions people and limits their possible options along lines dictated by the most economically and politically powerful.
A few years ago I woke up on Christmas morning to see a small, neatly wrapped gift under the tree. The size and shape were familiar and I was excited to see my name on the gift tag. I'd wanted a new phone all year ... one with one of those touch screens everyone else seemed to have. A few months later I could no longer feel pride for my phone, instead just guilt. I'd sat down and watched a documentary about how phones just like mine were manufactured.
Studies have found that in Australia, groups with the poorest financial awareness and skills are those under 25, those with no formal post-secondary education, those on low incomes and working 'blue collar occupations', and women. While it makes sense to provide these groups with financial information on home loans and super, this wouldn't have helped my mother when she had to decide between, say, buying groceries for the week or getting the car serviced.
To be in the running for a scholarship, a student must have had their abilities or potential acknowledged and rewarded within an ideological education system. Where the money comes from - and whom it is given to - informs what kinds of artwork thrives. As Didier Eribon says, 'art, culture and education are part of the mechanisms of differentiation between social classes'. And the institutional frameworks underpinning the production of artwork can lead to pernicious political outcomes.
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