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There are more than 200 results, only the first 200 are displayed here.
Even though I tried to count my blessings and to avoid my besetting sin of self-pity, migration was hard. And decades later I still think it was hard. Sometimes I wonder how I survived it.
Using the term ‘colonisation’ in regard to Israel and its relationship to Palestine and its settlements in the West Bank is contested, with some claiming that the situation is not a perfect parallel to other colonial contexts throughout history.
The military police were waiting for us in Gallipoli and they were not happy. Approaching in darkness, when we rolled to a stop we were immediately surrounded by uniformed figures. A group of men playing cards outside a café watched this drama unfold and one shouted something which made them all laugh. The military police, however, did not laugh.
I am a refugee from Afghanistan, and I belong a minority ethnic group, the Hazaras. We have been persecuted for a long time because of our ethnicity, religion and values. In 2012, I was forced to leave Afghanistan. I was 17. Back home, my father was a medical doctor. The Taliban accused him of working with international armed forces in the country at the time. One day the Taliban took him away, and nobody has seen him since.
The border-obsessed times we live in reminded me of some really tough borders I encountered in years past. It is October 1961, the place: rural Turkey. Where you would have expected to roll on down the deserted dusty road, there is a boom gate and four sentries. This can’t be a border, however.
The world’s financial markets are afflicted by a deep irrationality that imperils their very existence. On the surface, finance looks logical enough with its numbers, charts, mathematics, forecasts, ‘modelling’ and so on. But this only masks the fact that the system itself has been working on underlying assumptions that are either contradictory — such as that you can ‘deregulate’ finance when finance consists of rules — narrow minded or absurd.
There’s not a spare parking spot to be had in the NSW central west town of Orange. Patrons spill from cafes onto pavements and queues trail in orderly ribbons from the gelato shop’s doorway. There’s no room at any inn, and restaurants are bursting at their (COVID-compliant) seams; forget about scoring a table if you haven’t booked ahead of time. Travel is back, and regional Australia is the big winner.
I was just fifteen years old when I was forced to run for my life. I dreamed of seeking a better education in Australia and becoming a pilot. Instead, I became a refugee in Indonesia, which does not recognize my existence and basic rights. I am even refused an education in this country. I have been in limbo for the last eight years.
3 December has a couple of interesting resonances for this blind Jesuit. It is the feast day of St Francis Xavier — Jesuit missionary extraordinaire. It is also the International Day of Persons with a Disability. It seems to me that the two anniversaries have more than a little in common — both in what they tell us about the limits and the promise of human life in the image of God.
In measures now sadly familiar in 2020, theatres were closed once the number of weekly deaths exceeded 30, later 40, but because actors and the theatre world itself were so economically vulnerable, actors, understandably intent on earning a living, soon legally or otherwise cut themselves some slack by taking liberties with the rules governing performances and quarantine — again, a phenomenon that is now, against all previous odds, familiar to people of 2020.
Author Gideon Goosen estimates the percentage of those involved in reform groups in Australia is 5 per cent or less. Given the passivity of the laity, his view is that reform proponents should seek to engage the 40 to 45 per cent who might change their thinking. What forums or media, with sufficient audience reach and influence, facilitate respectful discussion of change in the Catholic Church?
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.
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