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As Anzac Day approaches, Australian flags adorn our streets. To many, this display of nationalism is inoffensive and appears even as a sign of cohesion. But it may also be a worrying facet of the growing appeal found in exclusionary identity politics.
Every day brings new instructions about deportment to the Pope: he must sack bishops, resign, apologise, submit to independent investigation. Good deportment can be mere spin, but it is a first step to dispelling anxiety. And good deportment often helps to good attitudes.
Recently over 500 Catholics died at the hands of a Muslim mob in Northern Nigeria. It would be easy to understand the killings as an expression of a wider Muslim intolerance of Christians and miss the subtle interplay of religious faith, tribal loyalties, and traditional religion and group identity.
It's official: Pauline Hanson the whingeing bogan will soon become a whingeing Pom. She may not remain in Australia in body, but her spirit will stay with us for decades. Our politics, media and public discourse have been infected by Hansonite thinking.
As Ibrahim waited for a taxi, he was attacked by four men who had been kicked out of a nearby club. Though severely injured, he continued to fight against his attackers. When police arrived, they sprayed capsicum foam in Ibrahim's face.
Shariah law in Malaysia has seen Muslims banned from attending a Black Eyed Peas RnB concert, and a woman sentenced to be caned for drinking beer in public. All's not what it seems in this slickly-marketed, 'moderate Islamic' tourist magnet.
The boys of Lebanon have found a niche in Aussie pop culture. Several recent films deal with Arab-Australians as the 'other', examining the extent of their assimilation, the codes they live by, and their functions within a 'tolerant' society.
It is hard to imagine any solution to the discontent in Xinjiang without a general change in the political culture of China. That seems a distant prospect indeed. For Australia's part, a soft and friendly voice may do more than condemnation or contention.
The streets of Rawalpindi were now relatively empty, an eerie feeling in a usually bustling city. After slipping past police checkpoints I noticed the city was not completely still. Groups of men roamed the streets, patiently waiting for the call to action.
In 1972 Auden abandoned New York to live at Christ Church College, Oxford. He was given a cottage in the grounds, and was expected to give occasional talks and be available to students. It turned out not to be the success everyone had hoped for.
Even though the university was now in phase seven of its Orwellian audit on 'where money was coming from and where it was going', they still had not yet twigged that there was a cell of book buying anarchists wearing sensible shoes in their midst. (February 2008)
Having grown up an orphan in a Mumbai slum, Jamal is an unlikely candidate for Who Wants To Be A Millionaire. A sense of the divine pervades the film, but while Jamal seems destined for good fortune, his brother Salim diverges towards corruption.
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