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The decision by Australia to buy nuclear submarines from the United States and Great Britain inevitably prioritize security over justice, equality, and fraternity. As the world faces the threat of catastrophic global warming, it is time to ask whether submarines are the answer, or whether they distract us from the far greater challenge posed by nature itself.
Despite the lack of formal consultation with Indigenous peoples at the time, Paul Keating invested significant political capital in designing the Native Title Act and establishing a comprehensive social justice package. As the debate on the Voice intensifies, Indigenous Australians should be afforded the right to offer their Voice and be heard on issues as fundamental as native title.
Amidst concern for the painful experience of First Nations peoples on Australia Day, and a desire for justice I find myself bouncing between question of moving the date, and all the strands of what the day means and represents.
It’s no secret that highly politicised issues seem to elicit strong emotional reactions, particularly feelings of intense anger. But not only are these feelings common, individuals seem actively motivated to seek out stories of tragedy, scandal, and injustice on a seemingly unending quest to feel moral outrage.
In reflecting upon the Statement from the Heart, we need to explore what it is, what it is not, and how it works. The creative dynamic of the Statement is that it is a tool of justice and heart-healing. It is restorative justice writ large, involving the elements that make up the process leading to a resolution of the past and a creative response to the future by enacting justice in the present.
In Justice in Kelly Country, author Lachlan Strahan writes on the life of his great-great-grandfather, a policeman whose career stretched over thirty years. When a significant part of that story is intermeshed with such a fiercely contested story as Ned Kelly’s, telling it introduces the further complexities of the writer’s sympathies and judgments.
Liberal democracies seem increasingly threadbare, insufficiently creating just outcomes for vulnerable people. We need a rejuvenation of stable and fair democracies in which integrity and trust are evident. To that end, I suggest we revisit the liberal egalitarianism of 20th century American philosopher John Rawls.
To address climate change demands concerned action that is built on people working together for the good of all. This in turn demands the recognition that the environment is not something different from us but part of us. Our personal good depends on the common good of our world.
How can individuals and organisations engage with and support progress on reconciliation? In this conversation, Fr Frank Brennan SJ (Rector, Newman College) and Vicki Clark touch on progress of reconciliation in Australia in light of the Uluru Statement from the Heart, Constitutional recognition of Aboriginal and Torres Strait Islander Peoples, the Yoorrook Justice Commission and the Victorian Treaty process.
Few Australians of Irish descent will now be familiar with this history and the experience that accompanied it. They would see themselves as simply Australian. But the emphasis on social justice, the recognition of the value of community, and the concern for people who are marginal that are communicated through Catholic schools and the sympathy with the underdog owe much to the Irish heritage.
Is there nothing Government can do to turn around the ever-increasing numbers of children requiring intervention by child protection, youth homelessness and justice systems? Government can start with policies that support families, in all their diversity, and begin to prioritize the needs of children above all else. And given all the evidence tells us that fathers matter to children, isn’t it essential to get fatherhood right?
The Court in Mabo, where Brennan J led majority, put an end to the notion of Terra Nullius, by which the British could claim that land in Australia was ripe for the picking because it belonged to no one, and opened the claims to land ownership to a much wider group including the traditional owners. The follow-up judgement in Wik took that understanding even further.
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