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There is the photograph of my father's father in military uniform, an Austrian, serving in the Polish cavalry in WWI, standing ramrod straight. It is he whom I think of when I find myself dowsing my genome for answers regarding my origin, the deep pull that draws me to the late symphonies of Mozart, Rilke's angelic mysticism, and, as a child, to Krapfen and Apfelstrudel ... That grandfather died shortly after returning to his farm from the results of having been a victim of a mustard gas attack in the war.
Catholics have a proud record of exercising their democratic rights within Australian democracy as voters, members of political parties and lobby groups, and as elected representatives. But within their own church they have been taught to leave their democratic rights at the door. Now is the time to challenge that norm in parishes, dioceses and the wider church. In responding to the royal commission the church needs an infusion of democratic values, including transparency and accountability.
As adults we deal with KPIs every day at work, targets defined apparently for one's benefit so we all know what needs to be achieved if our jobs are to be secured. Sadly, they also determine what, how and where we focus our efforts as these targets are internalised over time. If there is to be a future for work, it is to be found in such disobedience, a rejection of the primacy of paid labour for work as 'pleasure in the exercise of our energies'.
Our Church is presently a strained, outdated social institution with an exclusively male hierarchy and clergy. But it is also the privileged locus for us to be called to the banquet of the Lord sharing theology and sacrament which have sustained the hearts and minds of similar pilgrims for two millennia. Thank God for Pope Francis who is showing us the way, helping us to find meaning in our changing and chaotic world, putting a fresh spring in the step of all those Catholics holding in tension the prophetic and the practical, the theological and the humanist, the tradition and the contemporary reality.
Cynical about the prospect of any kind of afterlife, Maureen nonetheless spends time holed up in an old Parisian mansion, trying to commune with the spirit of her dead twin brother. She is employed by a difficult and demanding fashion model as a personal shopper; literally, she spends her paid working days buying clothes, shoes and jewellery for someone else. The juxtaposition of the pure materialistic focus of this work, and her doubt-riven incursions into the spiritual realm, is intriguing.
There are reasons to be concerned about the capacity of a government to govern in the current brief election cycle, and in dealing with what some describe as a 'hostile senate'. But the networked world we inhabit also calls into question the way in which politicians might be accountable to the public. Rather than focusing on changes to a system of governance derived from a different era, we should be asking what are the implications of emergent technologies on the way in which we are governed.
Australia was rated as the top destination for millionaire migrants in 2016 for the second year in a row. Meanwhile the latest Australian Institute of Health and Welfare reveal high correlations between prison entrance and indicators of entrenched poverty and discrimination. If we want our system for justice to amount to something more than a mirror of our inability to distribute wealth and opportunity evenly, we need to address the undeniable role wealth inequality has in putting people in prison.
In 2015, Four Corners exposed the misuse of migrant labour in Australian horticulture. It found evidence that the labour hire providers routinely underpaid these workers. Once working on-site, some of these workers were required to work excessive hours and endure unsafe conditions. There is great potential for a licensing scheme to bring a degree of regulation. But there are complex reasons behind the prevalence of migrant worker exploitation in the industry, and a licensing scheme is no cure-all.
Danny sang of farm labourers, poachers, mariners, union martyrs and miners. He did not simply perform the songs - that would be too much like exploiting them. His aim was to help preserve them. When he introduced a song it was clear that he had great respect for the tradition in which he fitted and that he had done extensive research into the song's provenance. The songs were important because of how they recorded aspects of working class life which mainstream histories might neglect.
The Dalai Lama is turning 82 this July, and he may be the last in his line. The religious and political ramifications of this are often lost on the general public. Many people in largely Christian Australia don't know the significance of a Mikveh in Judaism, can't explain why the Buddhist Middle Path is so important, or recite what the Five Pillars of Islam are. There are as many diverse interpretations of Hinduism as there are for Christianity, and as many insightful Buddhist stories as there are in the Bible.
I'm what you might call a feminist outsider. I'm passionate about the rights of women. I believe every girl should have the opportunity to be educated, and that workplaces need to become more accommodating of families. I spend a worrying amount of time shouting 'You wouldn't say that if she were a man!' to commentators on the radio. I'd like to be called a feminist. But I don't think I'm allowed to be. You see, I also believe a baby is a person before she is born. And I believe that person has rights.
Speaking of reform in the church can mean many things. Often it's about practical matters: sorting out the Vatican Bank, changing how bishops are chosen or clergy trained; that sort of thing. Occasionally, however, reform is about seeking real religious change. Martin Luther, I want to suggest, is one of those reformers who was not concerned with tinkering with structures of the church but with reforming the Christian message so that it might reform the believer.
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