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Sunday 29 April 2018 marked the second anniversary for many such South Australian peacemakers. It was on that date in 2016, at 2.30am, that Adnyamathanha Elder Aunty Enice Marsh heard the news that the federal government had 'chosen' the Flinders Ranges to be the 'top of the list' site of the proposed national nuclear dump.
In 2010, the UN General Assembly and Human Rights Council recognised a human right to water, guaranteeing access for everyone to 'sufficient, safe, acceptable, physically accessible and affordable water for personal and domestic uses'. Eight years on, it is past time that Australia incorporated this right into domestic law.
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.
'Nothing gave Barrie greater pleasure than to see Aboriginal Australians replacing him and taking their rightful place in the administration of the nation.' Funeral Homily for Barrie Dexter CBE, Australian Centre for Christianity and Culture, 26 April 2018
Commemorating the 25th anniversary of the Royal Commission into Aboriginal Deaths in Custody, NITV re-screened Richard Frankland's 1993 documentary Who Killed Malcolm Smith? Watching it, it became totally clear to me about Manus Island and Nauru. Perhaps as a nation this violence, this contempt of the 'other', is in our DNA.
Archbishop Fisher's Easter warning was in part responding to the findings of the royal commission and in part to some of the submissions to the Ruddock panel on religious freedom. Being on the panel, it would not be appropriate for me to comment on particular submissions at this time. But I was shocked by the Archbishop's shrill tone.
The question that goes begging in the discourse around data is beyond any 'right' for us to control collection, storage, or deployment. Each of us produces so much data, in so many diverse forms, it is almost impossible to imagine all the places where our data might reside. How can we control something we don't know to exist?
I've been thinking about my former students lately. Anyone who has ever spent time with young people over the past ten years would see something inevitable in the current moment over gun control in the US, where Parkland students are charging at the seeming edifice of the NRA - and leaving cracks.
Instead of refining his initial remarks about a Nazi rally in Charlottesville, which brutally claimed the life of a counter-protester, Donald Trump has doubled down. At a heated news conference in New York, he demanded that journalists define 'alt-right', invoked the idea of an 'alt-left', and lay blame on 'both sides'.
I hung out with a group of Indian-Australians while I was a university student who called themselves 'curries', but the unspoken camaraderie that ensued from this self-identification stood in stark contrast to that time I was called a 'f***ing curry' by a passing car full of white people.
It seemed enough for many 'progressives' that the majority of the people who had fallen by the dual citizenship wayside were Coalition members, with the added bonus of Malcolm Roberts. I began to wonder why what is essentially an issue of racism and discrimination was not considered a priority for those who state they believe in social justice.
The inquiry into Indigenous incarceration in Australia recognises and validates widely held concerns. On the other hand, it also represents the abject failure of successive governments around the country to pay heed to what we do know about the incarceration of Aboriginal and Torres Strait Islander Australians.
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