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The mass murder of unarmed civilians in Paris last weekend was appalling. Whether considered as an act of war or of terror, it was indefensible. The themes of war against terrorism and victory have dominated commentary on the killings. In light of the fact that the war against terror was the seedbed in which IS grew, they demand serious reflection. We should ask precisely what our enemy is attacking, what therefore must be defended, and what will be the signs of victory or defeat.
When I was a child, the house I longed for in my adult future was blonde-bricked, double-storied, concrete-paved, white-carpeted. Now I am older, and renting a room in such a house is possible, if I share the place with six other paying adults. Because it is 2015, I live in Melbourne (the sixth-least affordable city to live in in the world), and am not a merchant banker. No concrete plot will ever by mine, I say in tune with the million other people my age who have just assimilated that knowledge.
Environmental justice will be part of the discussion in Paris this month. The principle of justice says each person is of equal value no matter which nation or ethnic group they belong to. Each Australian contributes 16 tonnes of carbon dioxide per year, while each Bangladeshi contributes a little more than a third of a tonne. If the principle of justice is applied, Australia will have to move from 16 tonnes per person to about a third of a tonne, roughly equivalent to what a Bangladeshi emits now.
The image of the body of Aylan Kurdi cradled in the arms of a Turkish soldier jarred with our sense that poverty is simply the deprivation of material goods — there is no greater poverty than death, and no greater deprivation than that of a child stripped of life. Francis speaks powerfully of the need to address poverty. He insists that the church must move out of its comfortable centre to the margins where the poor live. To address poverty we must know people who live in poverty as our brothers and sisters.
As immigrants settling in Australia, the relative lack of fences and security measures was a sign that we'd chosen a safe and respectful country. This erasing of margins implied at once both mutual trust and an innate respect for the invisible boundaries that demarcated people's personal space. But 13 year later, I'm noticing the emergence of fortified residences boasting shiny black fences and firmly shut gates.
We set off towards the beach and the esplanade that meanders towards what the better class of resident likes to call the 'village'. 'I prefer "township" – it's more Australian,' I said. Roy scoffed at what he called 'this "village" nonsense.' Referring to electronic theft of credit card numbers, online personal details, he said: 'I reckon there's also a phenomenon you could call locality theft.'
After almost two years living abroad in Germany, I have observed a stark difference in how European societies strike a balance between legislative oversight and individual freedom. More or less anything is tolerated here, as long as you respect the rights and freedoms of others. Tolerance and 'least intervention' thrive on personal responsibility and eschew knee-jerk intervention.
There is a suburban myth about migrant families. The first generation toil, the second become professionals, and the third artists. Like all dynasties, the Rineharts are destined to one day represent the crusty relics of former glory. That's fine. I mean, why would the beneficiaries of other people's obsessive toils and struggle work, if they didn't have to?
The children, their mothers and overseer inhabit a world all their own, morally as well as geographically. They know little but the rustic textures of life inside the compound; where every Friday they paint their faces like jungle animals and sing karaoke as a reward for a good week's killing. Even during their bloody errands, the urban landscape evokes a Martian dereliction. Only Alexander has started to smell danger.
Archbishop Martin voted no in the gay marriage referendum. But after the result, he says the Church needs ‘a reality check across the board’, and that means more than a new language. When Church teaching is invoked to bar women from office, to forbid contraception and condemn homosexual relations as intrinsically disordered in a way that conflicts with the ‘sense of the faithful’ of so many of the baptised, then the Church, despite the many wise things it has to say, loses credibility.
The language of martyrdom is being used to recruit young Australians to brutal stateless warfare. Because martyrs are morally superior to suburban burnouts. IS propagandist Abu Ismail described Melburnian Jake Bilardi as 'a lion on the battlefield although he was at a young age and with a weak body'. So, Bilardi was a weak young lion and therefore ripe for battle. How obscene!
The PM's cavalier use of the term 'lifestyle choice' is totally inappropriate when referring to the people who will be affected by the proposed closures of remote Aboriginal communities. Undeniably it is expensive to sustain remote living, and effective schooling and health services are unfeasible. But we must avoid arbitrary decision-making, and implicit disparagement of people in remote communities.
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