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Anyone in the past who called attention to these issues was accused at best of exaggeration'. Getting Back on Mission points out that until the church accepts good governance characterised by accountability, transparency, inclusion and a recognition of the equality of women, it will continue its culture of clericalism and secrecy.
More and more, school leavers are being invited to participate in 'life-changing' experiences where they build houses in Cambodia, or volunteer for a week in a Vietnamese orphanage. When presented with such opportunities we should exercise caution and informed discernment.
On Saturday 19 August at a gathering in Port Adelaide, two modern beleaguered groups, one Aboriginal, one non-Aboriginal, shared their current experiences in striving to protect their own lands and ways of life. Like the Gurindji, their struggle is with the federal government and, indirectly, with another big business: the nuclear industry. In contrast to the Gurindji struggle however, modern day communities and even families are being torn apart by enticements and pressures.
The royal commission recommends a 'blitz' on rehousing family violence victims stuck in crisis and transitional housing, as well as individualised funding packages to open up access to private rentals for people fleeing violent relationships. Important though it is, it is not enough simply to support the victims of family violence. We also need to prevent family violence from occurring. This requires a strategy for preventing family violence that involves the whole community.
'Tonight, gathered here in the Southern Cross Club in the national capital, gathered as Eureka's children. We affirm that there is room for everyone under the Southern Cross. I hope you will return to Canberra carrying the Southern Cross flag when we proclaim the Australia Republic on 1 January 2020 which will be two elections after Australia last had a monarchist leader of a major political party. Tony Abbott is the last of his type. Whether the prime minister honoured to witness the proclamation is Malcolm Turnbull, Bill Shorten or another matters not.' Annual Dinner for Eureka's Children, Southern Cross Club, Canberra, 3 December 2015.
Sue will always be for me flesh and blood, her trust I will forever cherish. Hers was a wretched life from the beginning to the end. But for some reason I feel impelled to lift her name out of the anonymity narrative that includes the vast numbers of people who have gone before us.
The conflict began with falling church attendances and a decision by the Koroit parish priest to rationalise resources. Although Regina Lane describes in detail the battles to save St Brigid's, her book is far more than a protest song against the power of the Catholic Church. The larger stories embodied at St Brigid's, the immigrant groups who formed the first congregation and their relationship to the first Australians, have continuing importance.
Although community organisations are often a burr in the saddle of a managerially minded government, they are important because they represent a humane vision and because they can reflect back to government an intimate experience of what is happening to the people whom they serve. Their advocacy, even when unwanted, keeps governments in touch with human needs.
The now notorious Fox News interview in which host Lauren Green quizzes academic Reza Aslan as to why he, a Muslim, 'would be interested in the founder of Christianity', is mind-boggling in its casual persecution. A similar mistrust of Muslims is evident in Australia, as the Ed Husic debacle demonstrated. Even I, a non-practising Muslim at best, encounter hostility when I write on certain issues.
Since time immemorial, philosophers have argued that we are social animals. Yet it was not until my father's death that my longing for community became urgent. I'd once asked him if he would like to be buried in the same cemetery as his parents in Toronto, or in Melbourne where he'd lived for more than 30 years. 'We should be buried within the community where we live,' he replied.
Patrick tells me where the road is bad and where the water holes and outstations are. If I miss one of his subtle finger movements and we hit a hole in the road too hard he grumbles. I feel Patrick and I have the start of a relationship. Sixteen hours in a Hilux will do that to two grumpy old buggers.
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.
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