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There is still a segment of the internet obsessed with enforcing 'correct' grammar: the self-styled Grammar Police. In communicating with others, grammar provides clarity, and Australian standard grammar is one way of accomplishing that. But knowing the standardised rules is a skill not everyone has the same access to.
Analysts have commented often and at length on the divisive nature of politics in today's USA, citing Trump's inflammatory language and anti-immigration policies. One commentator went so far to say Trump did not 'pull the trigger on Jews in Pittsburgh, but he certainly prepped the shooter'.
When I watch the video 'How women become gay', it hurts. Not because of the anti-gay content, but because it uses language about God's love, the type of religious language I grew up with, to sneak past my defenses. For a moment, despite years of learning to accept myself, I waver.
When conversation in a community is restricted to the public language of broader society, its power to engage community members is diminished. That has happened in the development of a theology of religions within Christian churches. It often emphasises themes that unite religions and are less specifically and distinctively Christian.
We had some books at home so I wasn't wholly deprived but I did have to discover reading without any real parental guidance; English wasn't even our home language. But when I started working at my local public library, it became clear that while I might have been the child of refugees, for many, libraries themselves were a refuge.
If you are inclined to discount expert opinion from medicos, lawyers and criminologists, you could consider the evidence of your own eyes. Observe the body language around you if a parent hits their kid in public. A hush descends and tension increases. Post-Royal Commission, violence against kids is more and more on the nose.
As I watched the debacle over the ill-advised Meanjin cover last week, I couldn't help but reflect on Aboriginal languages and how, when our words or histories do come to the forefront, they're continually disrespected or treated as a massive threat to the white patriarchal status quo. Meanjin is only the latest example.
As someone who has a language background which will in all likelihood not make it past one more generation in my family here in Australia, I've long understood the way language loss can occur as a result of migration, to say nothing of acts like colonisation. These are great forces that are difficult but, as I've found, not impossible to resist.
The commentary around the film's appropriation of Japanese culture has been sustained and substantial. At least these allusions are for the most part detailed and respectful; that the hero is named after a defunct American video game company is less palatable. Trickier still are the creative decisions related to language.
Jill Allan wants to see good stories in circulation. As she holds a book in her hands she asks herself, 'Would a child want this?' She's been a children's librarian for years, she's read the research. The number of books in the home is a crucial factor influencing language and literacy outcomes.
In Christian churches the celebration of liturgy is always contentious. Fr Gerald O'Collins' latest book deals with a relatively small and domestic issue: the ingeniously engineered launch and spluttering subsidence of a revised English Catholic Mass translation. Though small, the events carry a large symbolic weight.
Over 250 languages were spoken across Australia at the time that English arrived with British colonisation. Since then, English has been a strict marker of the contours of Australianness. Were it reframed as a lingua franca rather than the mandatory language, the linguistic diversity in this nation would have more room to breathe.
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