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The World Day of Social Justice greets a year when social justice is returning to favour. Bank executives begin to own their social responsibilities. Liberal economics begin to be seen, not as the condition for a productive economy but as a barrier to it. That is the rhetoric. For governments, though, it is business as usual.
A holistic, culture-sensitive ecological justice has its roots in the feelings, actions and awareness of each person and their relationships: human and otherwise. Organisations, a manifestation of our collective culture, must engage with the ecological challenges and not leave it to the individual, privatised space.
The world is often characterised as porous and easy to manoeuvre in this age of unparalleled technology and a globalised economy. But it's only ever been this way to people who have a combination of a particular passport and cultural heritage, particularly in settler colonial nations such as Australia.
'We need to recommit to work for all those who are able and willing. We need to recommit to social assistance for all those who are not able. We need to ensure that a life of frugal dignity is within the grasp of all citizens.' 2017 Rerum Novarum Oration by Fr Frank Brennan SJ
The difficulty inherent in the metaphor of eradication is that it sees poverty as a discrete object that exists independently of the people whom it affects, and that can be dealt with by devising technical solutions. It ignores the complex sets of relationships that constitute poverty as a human reality.
In the Christian gospels the child is the exemplar, par excellence, of what God's world is meant to look like. In social policy, on the other hand, the child tends to be portrayed as a powerless innocent. In recent years, the Catholic Church has failed the standards of both gospel and society: on the one hand by discounting the importance of children and not listening to children, and on the other hand by not having appropriate practices and policies to ensure the safety of children.
The general argument of the Australian Catholic Social Justice Statement on the economy is that Australia is a wealthy economy in which too many people are marginalised. In response to the litany of neglect and abuse that it details, the statement calls for a new view of the economy as the servant of people, and not vice versa.
For an item of clothing that virtually no Australian Muslims wear, the burqa sure gets plenty of airtime. I've never seen the (usually blue) all-enveloping cloak with the small material grill for sale in any of the bricks-and-mortar Islamic clothing stores I've visited. Short of travelling to Afghanistan, the only place I can think where an anti-Islam protester might get one is by searching Halloween costume listings on eBay or Etsy.
To get a good idea of where employment practices are headed, a good place to start is the music industry. Musicians have been the canary in the coalmine. The gradual removal of their work place rights, and even basic remuneration, points to what happens when there are no effective constraints on employers’ behaviour. Instead, they are being offered ‘exposure’—and, as one muso quips, ‘you can die of exposure.’
The Melbourne Writers Festival (MWF) starts on Friday 25 August. It’s a good time to consider what such a festival says about our local cultures, as well as being a perfect time to think about how you relate to that culture.
How much fear do we want? Enough of it preserves our lives. Too much of it diminishes our lives. Currently, the balance is skewed by an overload of fear. Anxiety, its clinical name, is in epidemic proportions.
This week, the Australian Human Rights Commission released Change the Course. It is a landmark report into sexual assault and harassment at universities. The undertaking was propelled by survivors, student leaders and support organisations.
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