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In large organisations love hardly rates a mention. Mission statements highlight care, duty, responsibility and friendliness, but not love. Love is generally seen as an interrupter, combustible, something to fence in with protocols and professional standards, and for HR to monitor. When Pope Benedict XVI devoted an Encyclical to the place of love in public relationships, people were surprised. His argument is worth revisiting.
During her last year in office Gladys Berejiklian divided people over her response to the Coronavirus. Even her critics, however, praised her decision to resign from office after the Independent Commission Against Corruption (ICAC) announced that it was investigating her conduct.
Annabel Crabb’s ABC TV documentary series Ms Represented had us gasping, laughing and raging all at once. The series struck an achingly familiar chord as women from different political parties and generations voiced their common experience of sexism and misogyny in Australia’s parliament, elucidating just how hard it is for women to have a voice at the table in Australian institutions of power.
In recent weeks the value of human life has become a topic of public conversation in different contexts. Proposed legislation on abortion and assisted dying has continued to focus attention on it. Debate about loosening COVID restrictions has also balanced the risk of death from the disease with risks to health and economic welfare from lockdowns. In Afghanistan the victory of the Taliban has again raised questions about the morality of the war and the killing involved by both sides.
Across the Pacific Ocean, in Canada or ‘Turtle Island’ as it is also known by many of its Indigenous inhabitants, a horror has been unfolding. It started at a the former residential school in Kamloops, British Colombia where, via the use of ground penetrating radar technology, the remains of at least 215 Native Canadian children were found buried in mass unmarked gravesites. This school ran for 85 years, was part of compulsory government programs to forcibly assimilate these children, and was administered by the Catholic Church.
The tidal movement from treating children as persons each with their own dignity, and worthy of respect and of encouragement to a good future, to treating them as adult and incorrigible criminals worthy only of punishment is both irrational and injurious of society as well as of the children themselves. Yet it is deeply rooted in the mindset of all Australian Governments.
Looking from outside at the debates among American Catholics about whether President Biden should be refused communion has been a little like watching the crowd in a Rangers v Celtic game in Glasgow. Much that was said and done fervently in the name of faith showed little familiarity with it. To understand the issue we must enter the Catholic imaginative world in which the Eucharist is central.
Those two little boys turn ten this year, reaching a milestone most Australians celebrate simply as reaching 'double figures'. Yet with these double figures comes a new threat most Australians aren’t aware of: they will also reach the age of criminal responsibility.
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.
An often overlooked fact about the financial system is that it entirely depends on trust. When trust starts to evaporate, especially between the big players such as banks and insurance companies, the whole artifice is put into peril. Trust in the system is now at an extreme low and that points to extreme danger.
It is no coincidence that white ‘settler’ theology in this country has barely begun to engage with Indigenous people. Arguably, it has only begun to do so because the Indigenous citizens of the churches have begun to cast off the imaginative shackles made for us by our white gubbas and find our own voice.
While the ban is unique in its severity, it is not divorced from a broader tendencies as to how citizenship has been appraised during pandemic times. Public health and safety have been prioritised over the standard liberties associated with citizenship.
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