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We have gotten so used to a revolving door of political leaders that the prospect of a leadership challenge each time things get a little hot has become normalised. I never thought I would say this, but as an Aboriginal feminist with hard-left personal politics, last week I almost found myself viewing the Howard years in a favourable light.
It is all too easy to make daily choices that negatively affect the environment, and there are many incentives for us to do so — cost, time, social norms. This is where policies like plastic bag bans come in — they change the incentives and not only help us to do the right thing but also to normalise it within our culture.
Grieving the death of a tree seems a common experience, but I had rarely heard about it. We share stories of the loss of loved ones or pets, but not of specific trees. Are we less comfortable acknowledging the depth of this relationship? Does it challenge our cultural understanding of the natural world and our place within it?
The contrast between success and failure shows that successful independents and minor parties cannot just be based on major party disillusionment, creative election campaigns, or attractive candidates, but also on deep listening to and engaging with their communities which enable a positive and grounded alternative to be offered to voters.
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.
Researchers from Oxford concluded that consumers have significant power to 'deliver environmental benefits on a scale not achievable by producers' by excluding animal products from their diets. Interestingly, this report comes at a time when the uptake of veganism is growing significantly, both globally and in Australia.
Many people, including on the left, talk about the centrality of work to our sense of purpose and dignity. Work is commonly understood as the method through which we acquire income, a sense of identity, make a contribution and find community, but for many, it has also become an extremely unreliable source of these things.
On recent the bicentenary of Marx's birth, Chinese President Xi Jinping declared that the Communist Party 'has combined the fundamental principles of Marxism with the reality of China's reform and opening up'. In reality China's economic system bears no resemblance to the revolutionary overthrow of capitalism advocated by Marx.
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.
The sole purpose of bringing up Aboriginal women who are victims of abuse in political discussions is often to further oppress our populations. It's certainly not to give those women a voice, empower them to build solutions and ensure that these solutions are funded adequately.
How is it we allow investors to leave units vacant in the Docklands while young people struggle to access housing in Melbourne? We have given legislators a free pass when it comes to economic policies that discriminate against those without means. This creates systemic inequality, and it needs to be addressed urgently.
'Francis' statement is not one merely for theological or academic contemplation. It is in effect Francis' call to establish a new benchmark for our economy, one where exclusion and inequality are no longer a natural and accepted consequence of its operation.' Director of Economic Policy for Catholic Social Services Australia addresses the CSSA annual conference in Melbourne, February 2018.
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