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There is a trend of liberals calling for the West to open its borders to fleeing Hongkongers for economic benefit. It is commendable that these individuals want the West to offer Hongkongers refuge. But to frame this philanthropy in such mercenary terms makes this goodwill suspect: these voices want to capitalise on a traumatic moment of displacement.
With churches closed throughout much of the world, many events and dedicated weeks have passed us by. One of those weeks was the Week of Prayer for Christian Unity. Catholics who paid attention to Pope Francis’ engagements may have noticed it through his references to the 25th anniversary of Pope John Paul’s Encyclical on Christian Unity, Ut Unum Sint.
To think of life after COVID-19 is daunting. The changes that it has brought to our daily lives have been vertiginous. Our awareness of its potential harm is still limited. We are only beginning to catch sight of the grim beast that slouches towards us threatening death and devastation in coming months.
Pride is politically messy. When you stir together an alphabet soup of people, all of which have other intersecting identities (race, class, religion, political allegiance), you will invariably plate up a political mess. And the 2020 Sydney Mardi Gras dished quite the menu.
My dog I've had for 14 years dies, and I decide to spend two days in bed. I look online and see that more than a billion Australian animals have died in the fires. Guilt spirals on top of guilt. How gauche, to feel this private grief, when there is such public grief already.
This New Year saw me becoming a Twitter tragic so that I could keep up with the news of disastrous fires in Australia, and fires of a different sort in the Middle East. It all seemed too much. On the day after Epiphany, a major feast day in the Orthodox Church, I found myself outside Kalamata's Church of the Archangels, and went in to light a candle.
The inclusive and consultative processes in the early stages of preparation for the Plenary Council are a vast improvement on previous practice. They express the desire to involve Catholics in the council. If they are simply dropped on completion and not kept alive in the church, however, the trust they have engendered will be lost.
As a celebratory anthem, Beethoven's 'Ode to Joy', was played, the Brexit MEPs, all 29 of them, turned their backs, thus insulting the Parliament, the young and talented musicians, and Beethoven himself. They clearly did not realise they were demeaning themselves by acting in this fashion.
The NAIDOC theme returns to the other side of the relationship between First and later Australians — that of unity within a single nation — and invites cooperation in a project that matters to all Australians. At stake is not simply the fulfilment of Indigenous hopes but shared pride in an Australian identity.
In Boochani's experience, Australians were homogenous and unreflective parts of a machine designed to dehumanise, cow and corrupt the people who sought protection. This report and the departmental response suggest that in on-shore detention the human destruction is not directly intended. It is seen simply as irrelevant.
Egypt's first and thus far only democratically elected President Mohamed Morsi died in court while being tried for espionage following a lengthy period in prison. He is described as an 'Islamist' but never as a democrat. It's as if the two are necessarily mutually exclusive. Must they be? Was he any less democratic than his predecessors?
To anyone pressing for social change after the recent election, the Hawke years must seem as far removed as Camelot. Iola Mathews describes the personal and political struggle involved in pressing for any reform. It is a timely book.
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