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During the month of Muharram, the No message was being handed out at mosques and spoken from the pulpits. Yet many Muslims voted Yes not because we wanted to reinvent the Islamic idea of marriage, but because the scriptures teach that we should stand up for justice even if it goes against our families and ourselves.
Last week we saw the magnanimity and depth of Raeed Darwiche. While travelling in the hearse carrying the body of Jihad, his eight year old son, he pleaded for an end to the vituperation directed at Maha Al-Shennag, whose car had crushed his son. Darwiche appealed to his Islamic faith in explaining why he forgave Al-Shennag.
A threat reportedly made, and later denied, by some church leaders was to dismiss from employment in Catholic organisations people who contract same-sex marriages. The argument is that Catholic organisations must uphold the teaching of the church, and that upholding church teaching implies living in a way consistent with it. Whatever the abstract merits of this argument and its applicability to dismissal in limit cases, its general use belongs to a past age.
In the wake of the Elijah Doughty verdict I find myself considering the implications for my own family and loved ones. I have followed for some time the extraordinary number of American citizens recklessly killed by police (over 700 so far this year and counting) and I am distraught at the disproportionate number of black people, including minors as young as 14 and 15, represented in these statistics. The prejudice and self-righteous bigotry behind these deaths in unconscionable. But until the Elijah Doughty case, I had not considered that this horrific, racially motivated violence does occur so much closer to home.
I hung out with a group of Indian-Australians while I was a university student who called themselves 'curries', but the unspoken camaraderie that ensued from this self-identification stood in stark contrast to that time I was called a 'f***ing curry' by a passing car full of white people. You often hear from white people that they can't be called 'white' because that too is racist language. This reflects a flawed assumption that societal structures advantage and disadvantage people in the exact same way.
A 2015 cartoon by Bill Leak depicts an Indian family squatting, smashing solar panels to pieces. A woman chews on a shattered piece of glass, and a man attempts to smear mango chutney onto glistening shards. The initial reaction centred around the racist depictions of Indians. But it also represents a broader and worrisome attitude towards global energy politics, that assumes idiocy in developing countries, combined with a push to burden them with the dangerous wares of a dying industry.
Life is back to normal a month after residents of Mamelodi in South Africa marched from on the Home Affairs offices in protest over criminality among immigrants. Now, there are calls for closer re-examination of the action, which many see as threatening peace in one of Africa's biggest economies. 'If drugs and crime were really the issues, it should have been billed as an anti-drugs, anti-crime march, not an anti-foreigner march,' said Johan Viljoen of Jesuit Refugee Service.
Mildred would later say of Frank that 'he always took care of me'. Yet this telling of the story shows a more mutual exchange of strength and support than such a statement might imply. The Lovings' entanglement with the state of Virginia would ultimately lead to constitutional change in favour of interracial marriage, and Loving portrays Ruth as the main agent of the battle. At a time when cultural appropriation has become much talked about, this film by a white filmmaker shows a different way.
Once upon a time, a proud dad in Dandenong could name his son Jihad, with its ancient meaning of 'striving' in the path of God. Now he might choose a different name to avoid future discrimination. 'Shari'a' has come to mean the forced imposition of medieval punishments on cowering populations, while 'halal' is the torture of sheep and cows. These words have been stolen from ordinary Muslims, the vast majority of the world's second largest religion. I blame three groups for this.
The commission's forensic scrutiny of past actions of church officials in no way constitutes an interference with the freedom of religion. Its spotlight is to be welcomed, provided only that it is shone on a truly representative sample of all institutions which have been found wanting and provided the same light filter is applied to all institutions. I do however have a problem with the commission making findings on issues like the want of compassion when those findings are made only against a Church.
There's a gag about sitting in the back of the bus, the realities of segregation dismissed with a giggle; references to university sit-ins and firebombings come via the eyes of a cartoonishly earnest character. Meanwhile the White characters are either the object of contrived sympathy, or too thinly drawn to invoke genuine menace. Accusations of 'cultural appropriation' might be uncharitable, but the short shrift given to the real, continuing hardships of Black experience raises questions about objectives and authenticity.
2016 was a bumper year for the political double down. Journalist Mark Kenny witnessed a dramatic manifestation: 'Mr Abbott was seen to double down on his recent indirect messaging to Mr Turnbull about a possible return to the frontbench.' A combined 'double down with indirect messaging': perhaps a uniquely Abbott adaptation. Doubling down - otherwise known as repeating yourself - is the public language of aggressive redundancy, drowning out alternative voices and ideas.
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