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Who knew that the greatest moral debate of our time would be whether or not to wear a mask? Having sewed my first mask many weeks ago, I’ve been following the millions of words written and spoken on the efficacy of masks, whether to wear them, who should wear them, how to use them, and how to make them. In a genre that is already bending my brain, there is a special sub-category of mask-shaming.
While I stay by my mother, I glean only the edges of the news; already the horror of the fires has been at full stretch. In the quiet room where my mother lies, I think of people trying to sleep in unfamiliar environments, refugees from the fires.
Illness, so apparently explicit and ever more obvious as it progresses, in fact defies definition: submitting apparently to scientific and medical description, it escapes into a quality of pain, exquisite loss or appalled helplessness that is often most clearly captured at the heart of great works of art.
As more schools close to stop the spread of COVID-19, many parents are becoming instant homeschoolers. I’m a mum of six who started homeschooling before it was cool, and friends have been asking my advice.
COVID-19 brings many tests. Amid the health, economic and financial crises brought about by the pandemic, our greatest test is to conduct ourselves as a robust democracy and to demonstrate that we are a fair society. Neither test will be easy to pass, but we must aim to emerge at the other end as a better society.
Nicaraguan Ernesto Cardenal, Catholic priest, poet and revolutionary, was an essential figure of Latin American liberation theology. He died on March 1. He was 95. Cardenal’s spiritual life was the unyielding foundations of his country’s social and political struggle.
Unfortunately, when it comes to limiting our emissions there’s no silver bullet, and there’s unlikely to be one before we hit an increase of 1.5 degrees. However, scientists do say that we already have all the technology we need to get to net-zero. What we don’t have is the political willpower.
Contrary to their claims, the New Atheists do have a creation myth. It goes something like this: emerging from darkness into the light, Enlightenment thinkers cast off the shackles of religion and, in so doing, ushered in an age of reason. For the likes of Richard Dawkins, a founding member of the movement, this is an article of faith, and he’s spent recent years casting himself not just as an heir of this tradition, but also as its modern day guardian.
Approaches to governance are in flux within church agencies, sectors, dioceses and at the national level, either driven by the demands of state regulations or in response to the challenging new situation the church finds itself in. There is so much change going on that it is difficult to follow.
I circle the huge granite standing stone sunwise three times, as my ancestors did long before the designs of cranes and coins, of theory. ‘Tell me how and what they thought.’ No answer but the wheeling murmuration of a thousand starlings. A stubble field.
The common-sense enthusiasm for depoliticising environmentalism — voiced most recently in relation to the bill proposed by the conservative independent Zali Steggall — pushes in entirely the wrong direction.
Senator Matthew Canavan made his long awaited, if predictable, announcement: Australia’s long lived intermediate radioactive waste will be stored, and the low level waste deposited, at the Napandee site in the Kimba region of South Australia. It still came as a jolt to most of the farmers and others rightly fearful of the plan to host nuclear waste which even the government now admits will remain toxic for an unimaginable 10,000 years.
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