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Nicaraguan Ernesto Cardenal, Catholic priest, poet and revolutionary, was an essential figure of Latin American liberation theology. He died on March 1. He was 95. Cardenal’s spiritual life was the unyielding foundations of his country’s social and political struggle.
I've been watching Stateless, the ABC drama about Australia’s immigration detention system, with some reluctance. Not because it is poor, but because it is so powerful.
In March we commemorate the 75th anniversary of the bombing of Tokyo in which over 300 planes stacked with incendiary weapons followed each other at regular intervals for three hours and killed an estimated 100,000 people — as many as those killed by either of the nuclear weapons in Japan.
Pride is politically messy. When you stir together an alphabet soup of people, all of which have other intersecting identities (race, class, religion, political allegiance), you will invariably plate up a political mess. And the 2020 Sydney Mardi Gras dished quite the menu.
We live in an era of hyper-transactionalism, whereby most of what we do is subject to the exchange of money and market pricing. Whereas in the past much of humanity was bound to a political system, now most of us are bound to a globalised monetary system.
Was I a settler? What did it mean to be a settler? I began asking my non-Indigenous friends around me what their thoughts were on the matter: did they identify as settlers? Some reacted with intrigue and were open to discussing it with me, and others reacted with strong distaste. ‘No’, they would say, ‘I just don’t like the word — it doesn’t describe who I am’.
Last year, two documentaries regarding the Adam Goodes booing fiasco were released mere weeks apart: Shark Island Productions’ The Final Quarter and Madman Films’ The Australian Dream, anchored by Stan Grant. Given the topic and timing of both of the films, I couldn’t help but compare the two films as an Aboriginal viewer who spends a lot of time dissecting Australia’s racism in her own analysis. As I watched both of them, my reaction to each was markedly different.
In the Apology to the Stolen Generations the Australian Government spoke on behalf of all Australians in recognising that it acted wrongly in removing Indigenous children from their parents. It recognised also that the reason for the removal was the disrespectful claim that its targets were defined, not by their shared humanity, but by their race. This disrespect caused lasting damage to the children and families.
This year the contrast between the original story of Christmas and its Australian circumstances has cut even deeper. Bushfires have taken lives, destroyed properties and spread smoke and ash over cities. If the theme of the first Christmas was one of hope and joy, behind the bushfires this year lurks anxiety about the future of the world.
Hopkins' words highlight how difficult it is for poets or lesser human beings to focus consistently on the particularity of each human being, let alone of each being in the world. Yet this is a necessary condition for recognising the claim that each person and the world make on us. It is no wonder that we sometimes falter in our commitment.
Johnson describes this encounter as one of grandeur, the same feeling some adherents of religion experience when they visit a sacred site or enter a holy place of worship. In this way, nature is a mystical experience. It's the closest feeling I get to an overwhelming presence that is all encompassing and all forgiving at the same time.
Might the experience of humiliation open the possibility of turning out to others instead of in on oneself? Might it seed compassion for others in their humiliation, and lead in turn to a society more sensitive to the wounds that humiliation causes both to the humiliated and the bystanders?
181-192 out of 200 results.