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For comfortable communitarians among us it is tempting to lament the loss of the solidarity displayed in the first response to coronavirus. That would be a mistake. Solidarity is not a mood to be looked back on with nostalgia, but a commitment to be built and defended.
This year the celebration of Anzac Day will be muted. No marches, no large reunions, few speeches at war memorials. The soldiers and others who lost their lives in war will be remembered, however, as they should be. Indeed, the celebration will perhaps speak more eloquently because of its simplicity.
I don't want to sound too ungrateful, because there isn't a playbook for this scenario, but if all it took to build a passable digital schooling ecosystem was a week of hard work, we'd have done it long ago. We haven't been asked to turn on a dime, we've been asked to pirouette.
To speak of the ecology of words can be illuminating because it evokes the wide range of relationships that words embody. It also invites us to ask broad questions about the healthy and unhealthy use of words in a society.
After taking account of housing costs, it is estimated that 3.24 million people, equating to more than one in eight people, are estimated to be living below the poverty line in Australia. For children, it is estimated to be one in six.
The crisis brought to a head this ambivalence of governments. It underlies the attack by three NSW government ministers on the community groups responding to the fires. The ministers criticised them for doing ineffectually what the government was not doing and for spending money on administration that it should have provided.
Australia Day would be wasted if it were devoted simply to self-congratulation. In the wake of the catastrophic fires we need to ask questions about how Indigenous Australians before settlement managed the land and how our agricultural and economic practices have contributed to the perilous situation in which we now find ourselves.
For a nation with such a significant convict history, Australians take a peculiarly puritanical approach to prisoner welfare. Punishment, not rehabilitation, is often viewed as the point of the justice system. We take a very dim view of anything that could be construed as a prisoner perk. One such perceived privilege is access to the internet.
Pope Francis has insisted that the urgent need to care for the natural world of which we are part is not a disputed question but a Christian duty. He has appealed to the legacy of St Francis of Assisi, whose name he took when he became Pope; that saint of the 13th century who is popularly known best for his love of nature.
According to anecdotal evidence, Pauline Hanson arrived at Uluru, climbed up to 'chicken rock', slid back down on her backside and then, later, met with some Anangu elders to 'get permission' to climb Uluru. The disrespectful farce was but one illustration of how the week went when it comes to showing respect for Indigenous rights and views.
The story illustrates the way in which sport, like so many other areas of life, has allowed itself to be defined as a business whose sole reason for existence is to make people compete against others. To refuse to compete, even if an athlete falls in front of you, is anti-competitive behaviour that must be penalised.
It isn't just mothers and wives who bear the burden. Many households outsource domestic labour to nannies, housekeepers and cleaners. These workers are part of a vast global industry that employs 100 million people around the world. They are usually women from poor backgrounds who are rarely paid well for their labour.
61-72 out of 200 results.