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In times of unexpected or inexplicable crisis, humans all over the globe regardless of race, religion, lineage or historical evidence, will often turn to myth, the occult, each other, to their until then untested and unimpressive leaders, or to a hoped-for apparent miracle to explain what seemed otherwise beyond explanation.
The atrocities committed in the Taliban siege of Mazar-i-Sharif in the late 1990s have not been forgotten. Nevertheless, the ‘progress’ brought by the invading forces — after twenty years’ hard fighting against the forces which they themselves had previously armed and trained against the Soviets — is equally debatable.
Over forty years ago I drew on the doctoral work of Bridget Puzon to produce The Second Journey and reflect on midlife journeys. Human history, as I realised then and later, throws up everywhere examples of such journeys: from Abraham and Sarah to Moses, from Paul of Tarsus to Mother Teresa of Calcutta, from Dante Alighieri to Eleanor Roosevelt, from John Wesley to Jimmy Carter, from John Henry Newman to Dietrich Bonhoeffer.
Recent research has documented some of the historical causes of the ongoing absence of water justice. When the land rights agenda emerged towards the end of the 20th century, deliberate decisions were made to restrict access mostly to land without water rights.
There is not sufficient focus on the underlying drivers of sexual assault, harassment and other types of violence. Instead of people reverting to phrases like ‘boys will be boys’ to explain or excuse a hurtful comment or action, as a society we must do more to understand where these behaviours originate and work to prevent them.
The young in Myanmar have no personal memory of those events of 1988 and 2007. They are Generation Z, raised on the internet and with new ways of communicating. Their emotions overcome fear. Gen Z meets the deadly threat with humour and creative protest.
The COVID-19 pandemic has provoked difficult questions about the links between the simultaneous health and ecological crises. These questions were examined in late January at the virtual Halki Summit, the latest in a long series of environment-focused events convened by the Istanbul-based Ecumenical Patriarchate.
The celebration of pragmatism in Australian politics obscures the role that ideology has always already played. In fact, one of the more stealthily ideological moves in Australian politics, generally made within that swirl of commitments people call ‘centrism’, is the de-politicisation of policy — the attempt to present policy as responsive to natural imperatives rather than to specific values and ideals.
So in the long journey of nearly five years since the Australian federal government's renewed search for a national radioactive waste facility, it seems a new stage has been reached.
There is a good reason why the term Australian Catholic Church is frowned upon in official circles. It does not exist. Instead, it is a patchwork quilt of fiefdoms called dioceses. It lacks an energising central authority which, when it needs to, can generate and shape a national church response.
Chile has a strong democratic tradition, which was marred by the dictatorship. The representatives tasked with writing the new constitution will need to veer away from the prevailing right-wing and centre-left influence, all of which contributed to Chile maintaining its status as one of the most unequal societies in Latin America.
Tall Fences, Taller Trees, directed by Dutch-based Iranian filmmaker, Arash Kamali Sarvestani, is a companion to Chauka, Please Tell Us the Time, which Sarvestani co-directed with Kurdish-Iranian writer and Manus Island detainee, Behrouz Boochani. On its most basic level Tall Fences, Taller Trees documents the making of the first film, but it is far more than that.
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