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The US Congress' proposals to allow indefinite military detention of its citizens without charge or trial, and America's ongoing use of unmanned attack drones to assassinate opponents, highlight anew the need for clear thinking when it comes to that much abused term, 'war'.
The soldiers are trained to walk through walls, become invisible and killgoats with only their minds. It's difficult todiscern any particular satirical point to the story aside from the occasionalnod to non-violence and the turtuous capabilities of Barney theDinosaur.
While most states have banned recreational duck shooting, in Victoria it not only continues, but in 2010 will increase. The recreational hunting industry comes down to nothing more than the desire of a small number of mainly men who get a thrill from the kill.
A recent series of raids by the US Department of Homeland Security signals a new era of anti-immigrant sentiment in the country. This is rationalised by a false association of undocumented immigrants with the 'war on terror'.
Most analysts agree that fighting terrorism is not just a matter of using military force. Pakistan has to combine military, political and socio-economic development, to counter terrorism in the long-run. But this is easier said then done.
The American writer H. L. Mencken said the aim of politics is 'to keep the populace alarmed (and hence clamorous to be led to safety) by menacing it with an endless series of hobgoblins, all of them imaginary'. Over the years there have been many hobgoblins of varying sizes and shapes, and this election campaign promsies to be no different.
On the day of their departure I covered their faces with kisses. A dark cloud seemed to settle. For the last ten years I'd been a mother. What was I without them? My first impulse was to get busy filling my social calendar. But something stopped me. Somehow I knew I was just trying to stave off the inevitable: having to spend time with myself.
'Faith is 24 hours of doubt and one minute of hope,' says one of the nuns at a 1945 Polish convent. Soon Red Cross doctor and avowed atheist Mathilde learns the details of the predicament: of the terror wrought at the convent by Russian soldiers at the end of the war. Over the coming weeks, she oversees the health of those who fell pregnant during the intrusion. Gradually she wins their trust and, in the process, has her mind opened to a brand of faith that, in such circumstances, can be anything but blind.
When suicide bombers struck Brussels, I was travelling far from home, in southern Italy. The news evoked in me a sense of vulnerability, for within days I would board a series of flights from Reggio Calabria to Rome to Abu Dhabi and then Sydney. For a moment, it seemed the terrorists had achieved what they set out to do: spread fear and distrust far beyond the site of their attacks, across countries and continents and oceans so that eventually the whole world would be infected.
With more than 30 dead in Brussels just a few short months after the horrors in Paris, the Western world again confronts an assailant in ISIS who deals in fear and bloodshed. In contemplating our responses to such attacks we recognise the historical and current geopolitical realities that have bred the ideologies that fuel them. This messiness is the stuff of a new British film that arrives in Australia this week, which explores the plight of those who might be 'collateral damage' in the hyper-technological 'war on terror'.
As I marched for Remembrance Day in our small village in France, I wondered, 'How long will these villages keep these ceremonies? When will someone decide these wars are too long ago or too far away?' Two days later, Paris was attacked. The news came like war does: sudden and violent. Then came declarations of a state of emergency and the closing of borders. My eldest daughter was over the border in Switzerland without a passport. War starts in increments, in the small ordinary worries of families.
In many of these conflicts religious difference constitutes an important element in the conflict. Some commentators point to religion as the cause of many of humankind's wars. In a sense they are correct, as they would be also if they ascribed war to humankind's quest for liberty, equality, justice, or even love. It is a paradox of the human condition that that which is noblest in the human often gives way to violence and intolerance. How are we supposed to react to such an attack?
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