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Two recent stories in the Australian attack Murdoch University academics who supposedly described Anzacs as 'killers' and detainees on Manus Island as 'prisoners'. The stories display a poor understanding of the academic role, and the nature of 'critique', which is not to merely to present all arguments as if they had equal merit.
Despite criticism of past protests by Scott Morrison and Matt Canavan, the next School Strike for Climate is happening Friday 15 March. In the wake of the Covington Catholic High School controversy, how should schools take seriously the challenge of educating students to be engaged citizens responding to urgent issues?
My relationship to Catholicism can be summed up as: I am on the outskirts, yet close and invested enough to care how the Church evolves. Because, it seems to me, how it evolves and the speed at which those urgent and essential changes take place will significantly determine whether it will survive — and whether it deserves to survive.
'John was Catholic to his bootstraps: Catholic, Irish Australian, a Labor man and a Carlton supporter. He'd have loved the inaugural speech delivered in the Victorian Parliament last month by the new Labor member for Hawthorn.' — Frank Brennan, Great Hall University House, Australian National University, 1 March 2019.
There is still a segment of the internet obsessed with enforcing 'correct' grammar: the self-styled Grammar Police. In communicating with others, grammar provides clarity, and Australian standard grammar is one way of accomplishing that. But knowing the standardised rules is a skill not everyone has the same access to.
It is hard to think of a more encouraging action by any government during the last 20 years than the national apology to the stolen generations. Much has been said about that apology. It is worth reflecting more generally on why apologies properly made are so gratifying, and what qualities they must have in order to be proper.
When Parliament resumes, one outstanding item of business will be Penny Wong's bill dealing with religious schools' capacity to discriminate against students on the basis of gender identity or sexual orientation. I support the bill subject to the proviso that religious schools should remain free to teach their doctrine respectfully and reasonably.
Let's hope all members of parliament can agree to the insertion of such a clause in the legislation providing assurance to religious educators that they can continue to teach their doctrine in good faith while assuring all students and their families that they will not suffer any detriment while sitting at the feet of religious educators.
It is appropriate to affirm the worldwide amplification system for the 'still, small voice' of conscience speaking to power, even when that voice of conscience maintains a religious tone, while the power of the state is increasingly secular and the tone of society more stridently secularist.
Whenever institutional interests are put ahead of the legitimate concerns of others, including the poor and marginalised, there develops a trust deficit. This deficit is gripping institutions here and overseas. Its impact is deep and destructive. Facets of Catholic Social Teaching point the way to reversing the downward trend.
McGirr's reflection on the callowness of racist attitudes in Australia is deepened by Conrad's novel, which describes a white man's journey into the centre of black Africa to search for an acquaintance. But it also explores the river of exploitation that connects the Nile to the Thames, and situates the heart of darkness in Europe.
Are we clever enough in Australia to reduce the inequity in our schooling in order to help our moderate voters develop a strong narrative of sensible sharing to shape our future? Or, will the inequities in our schools contribute to ever-deepening divisions?