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Other states, having been founded on various dates, regarded 26 January as a Sydney thing until 1935. In 1938 it was declared an Aboriginal Day of Mourning. To press the point, the current momentum against Australia Day is not some newfound 'political correctness', not least because it predates the term.
I hung out with a group of Indian-Australians while I was a university student who called themselves 'curries', but the unspoken camaraderie that ensued from this self-identification stood in stark contrast to that time I was called a 'f***ing curry' by a passing car full of white people.
The world is often characterised as porous and easy to manoeuvre in this age of unparalleled technology and a globalised economy. But it's only ever been this way to people who have a combination of a particular passport and cultural heritage, particularly in settler colonial nations such as Australia.
It's entirely possible that reconfiguring our relationship with First Nations peoples, even centralising it, would give us the language and impetus to reconfigure everything else, including the way we resolve conflict, think about the environment, and make decisions about vulnerable members of society.
One of the naysayers following ICAN's receipt of the 2017 Nobel Peace Prize was Australian journalist Andrew Bolt. What was most shameful was his insulting of one of Australia's own nuclear survivors, the late Yankunytjatjara Elder and anti-nuclear advocate Yami Lester.
In the 16th century it was the Dominican friars like Vitoria, Las Casas and Montesino in Salamanca who confronted the state and challenged public opinion about the rights of the indigenous peoples in Spain's newly colonised lands. Not even the most nostalgic and forgiving Jesuit would opine that the modern practitioners of Morality with a capital M challenging the powers of the market and the state would be found in a modern monastery.
On the one hand, one could look at the campaign for marriage equality and feel that it's refreshing that a section of society wants marriage to be affirmed and made more available. But what are people really going to be voting on when they make their decision in the postal survey?
Because we are a multicultural and multi-religious society, we do not impose a singular moral or religious code on everyone. Believers can follow their faith’s code of living voluntarily. But if they choose to enter public debate about legislation on questions that affect everybody, they must construct their arguments based on reasoning acceptable to non-believers.
I hung out with a group of Indian-Australians while I was a university student who called themselves 'curries', but the unspoken camaraderie that ensued from this self-identification stood in stark contrast to that time I was called a 'f***ing curry' by a passing car full of white people. You often hear from white people that they can't be called 'white' because that too is racist language. This reflects a flawed assumption that societal structures advantage and disadvantage people in the exact same way.
There is no point in proceeding with a referendum on a question which fails to win the approval of you, the First Australians. Neither is there any point in proceeding with a referendum which is unlikely to win the approval of the overwhelming majority of the voting public, regardless of when they or their ancestors first arrived in Australia. Given that you Indigenous Australians have spoken strongly through your representatives at Uluru in support of a First Nations Voice, it is now for the Referendum Council to recommend to government a timetable for constitutional change with maximum prospects of a 'Yes' vote.
The origins of hospitals, schools and social services can be traced back to the efforts of people of faith. Much poetry, art, drama and literature grapples with the deeper meaning of life in dialogue with a larger vision found through the everyday challenges of our lives. This religious urge can re-emerge as nationalism, racism, greed, or narcissism, and these have no inherent counter force to question their authenticity. The truths at the base of great religions reorient us towards love, peace and justice.
This evening, we come together deliberately as people of diverse faiths and none, affirming the blessing of life in an inclusive country where all world views are to be respected. We are able to affirm that our spiritual lives sustain and strengthen our public lives and the vitality of the polis. Our Muslim hosts show us how to give thanks reverently for all the blessings of life, and how to attest publicly the spiritual dimension of all human life. Those of us who are migrants or descendants of migrants need to be particularly attentive to the yearnings and aspirations of those Australians who rightly claim an indigenous heritage with ancestors who have thrived on this continent for up to 60,000 years.
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