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Ideology is a powerful presence in our lives. It works its way into our consciousness through the dominant discourses of government, media, institutional religion, legal frameworks, popular culture, advertising, all the means at the disposal of the powerful. Once we learn to recognise it we see it everywhere. If it feels like we were born into it, it is because we were.
But just as the frighteningly precarious nature of our lives has been thoroughly exposed, so too has the inequality of it all. Even in a pandemic, we aren't all suffering equally. Even in a pandemic, structures of privilege continue to operate.
Another biblical motif or metaphor may prove more fruitful in the long run: the apocalypse. No, not the end of the world, however appropriate this may feel. It’s the apocalypse but not as we know it.
Already the ideological die-hards of neoliberalism are working out how the pandemic might be manipulated to lower wages and to snap back to the old economic normal. So now is when collectively we need to take over the framing and the forming of the future. Not to snap back but to spring forward.
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.
Catholic reflection on social justice has been supercharged by Pope Francis, who in his encyclical Laudato Si declared the Cry of the Poor and the Cry of the Earth to be central to faith. He also insisted that neither could be addressed simply by technological fixes but required personal conversion to see the world as gift to be respected, a home, and not as a prison or a mine.
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.
From the minute we enter the education system, we experience barriers. We are segregated when we arrive at primary school, placed in 'special' units or classes. Here our needs are subsumed into the collective needs of the group. From the outset our educational outcomes are at the whim of the people who are in the position of power.
In light of the banking royal commission and the government's work in developing a plethora of transparency and integrity measures, it beggars belief how Brian Hartzer and Angus Taylor could bring upon themselves and their respective institutions so much unwanted publicity.
The media played an important role in getting us to a royal commission. Now, it will play a role in how the RC paves the way for reducing rates of violence, abuse, neglect and exploitation experienced by people with disability. It will also play a role in enabling survivors of trauma to share and start healing from their experiences.
I'm a white man in a white man's world, his mother tongue the lingua franca everywhere. I may not be rich, but I am more or less free, and my calling has let me travel the world. It's easy for me, not having had to fight for mine, to ask us to go deeper than identity when we write. But when James Baldwin says the same thing, it compels.
Australia’s priority is clear: self-protection at all costs, no matter the sacrifice required of Timor-Leste. And it’s a theme that continues today: Australia’s neighbourly relationship with Timor-Leste remains one of taking anything it can, not of sharing like friends.
37-48 out of 200 results.