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As I was reading the illuminating contributions to Class in Australia I had to confront my attitudes to Marxist analysis, to the claims of sociology, social work and psychology to be sciences, to the relative importance of inequality based on wealth, gender and race, and to any claim that canonises individual choice while claiming to be value free.
The rights and wrongs of what has happened in recent years regarding the experience and sufferings of transgender people have ended up as a polarised and difficult area of discourse, affecting women’s lives and rights far more than men’s. In the current situation, Raymond is a clear voice about the erosion of women’s rights and safety in what should be the safest, most pluralistic arena of all: academia.
In Victoria the latest lockdown has prompted fresh questioning of the business-as-before approach to life after COVID-19. In particular it urges renewed reflection on the connection between the remuneration of work and its importance to society.
Behind the slick advertising and high-tech veneer of on demand apps and services lies a bleak, hazardous and often dangerous reality: tens of thousands of people are working at the fringe of the labour market as delivery riders and personal chauffeurs. When you remove all the tech, the sizzle and pop, it’s little more than modern day iteration of old-school precarious piece work arrangements.
It is one of the ironies of Australian political history that a policy that has profoundly benefited this country’s version of capitalism came, not from the right, but from the Labor party and unions. The mandating of superannuation payments in 1992 under the Keating government has profoundly changed Australia’s financial system.
Bosses give any number of reasons, often focused on some vaguely defined notion of productivity, why they do or don’t support remote working, but ultimately it comes down to a single, fundamental question: what is the ideal balance between reducing expenditure and surveilling workers?
If our governments fail to roll out frameworks of good governance when times are good, they cannot expect to have the trust of the people during a crisis. So long as Australia fails to enter into proper legal relations with Aboriginal and Torres Strait Islander peoples, we will see protests, and ‘agitators’ will continue to call for justice.
In thinking through how social services can contribute to what society or the economy needs in light of the ramifications of COVID-19, Catholicism and communism are not two traditions that probably come to the mind for most. But for the kind of thinking that governance and leaders require to make good decisions in and beyond a time of crisis, there are people and concepts from each tradition that we can learn from.
The Vietnam Moratorium in Melbourne was one of the most momentous events to occur in Australia in the post world war two era. It led to a seismic shift not only in Australia politics but also within society. The moratorium, held fifty years ago today, was a historic achievement in how it united diverse groups behind the goal of ending Australia’s role in the Vietnam war.
I'm a white man in a white man's world, his mother tongue the lingua franca everywhere. I may not be rich, but I am more or less free, and my calling has let me travel the world. It's easy for me, not having had to fight for mine, to ask us to go deeper than identity when we write. But when James Baldwin says the same thing, it compels.
We're taught to think that aspiration means what you do alone, what sets you apart. As such it is a concept that is both lauded and loaded. Aspiration, neoliberal style, is a secular version of the gospel of prosperity so loved by the prime minister. God, or the Market, smiles on those who aspire to greater things.
These strikes aren't solely sites of protestation but rather a chance to step out of the individual grey loneliness to come together for our collective future in intergenerational solidarity. There is something powerful and visceral about putting your body on the street, in the public forum, with other bodies and being vulnerable together.
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