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In Australia, September is the month of religious media conferences. This year church media, particularly Catholic media, face a growing challenge: how to deal with bad news about the Church, especially stories regarding sexual abuse and failures of governance. Pope Francis' own style of communication suggests an alternative purpose and approach that such media might adopt.
A psychologically scarred war veteran struts about dressed as James Brown. An annual 'rocket' festival sees men celebrate explosives, in a country riddled with unspent American bombs. And a ten-year-old boy, who is accused by his grandmother of being a bad luck charm, sets out to prove that he is not to blame for the tragedies his family has endured.
Unlike their male counterparts, 'delinquent' girls who ran away from dangerous environments were frequently incarcerated because it was perceived that they might be sexually active and fall pregnant. Their stories demonstrate the wide-ranging effects of ruptured family life and subsequent institutionalisation, and warn against the future unnecessary incarceration of vulnerable youth.
When ibis move, they do so in rosters of fastidious steps, each bird as polite as a grandad who is looking for the salt ... Stooped in twos or threes like patient skittles, they whisper quiet inventories of silvered figments and storied frogs.
They're hooked, no longer hear the church's gong, the stories or the insights that beget it, Real need for intimacy drives them on, a bare heartbeat from chaste religious song.
The Church is unique among the institutions under scrutiny from the Royal Commission. The trust laypeople hold in priests and other vowed religious is not the same trust held in teachers, doctors and coaches. It is sourced from the stories that feed their faith. This is the context in which the betrayal must be understood.
A certain metaphorical framework sees community organisations as factories and the people they serve as consumers. It can be useful to focus attention on the costs and efficiency of programs. But when it becomes the master model for caring for human beings, it betrays all that most community organisations are about.
The media abhor a vacuum, and thus we got to hear about, among other things, the cabal of anonymous gay clerics who are allegedly at the heart of the Vatileaks and banking scandals. UFOs and monsters from space didn't appear in these stories, but if the Church had endured another week of sede vacante they probably would have.
The internationalisation of the papacy over the past 35 years has been accompanied by an Italianisation of the Vatican media coverage, particularly in Benedict's reign. Vatican coverage reads like Italian political stories with smear campaigns, back-biting, wild accusations and turf wars.
Adams once told me about his room of gods. It's chockablock with deities from myriad cultures and creeds. While Adams is revered as Godfather to Australia's atheists, at heart he remains a young boy huddled under the covers at night; buried under the considerable challenges due his story of origin.
'Development is the new name for peace,' said Pope Paul VI in 1967. Well, not in Burma, where wars and religious disputes have caused the death or displacement of 190,000 people. Such horror stories don't concern the Western and Chinese business people who sweep in, salivating, to 'develop' Burma.
Life of Pi offers two stories. Both concern a boy who survives a shipwreck and spends months adrift in a lifeboat. One is constructed from mundane albeit horrific facts; the other, from visual and mystical wonders, scenes of terror and transcendence that seek no less than to better understand God. Which do you prefer?
169-180 out of 200 results.