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As a white, middle-class, straight, cisgendered man, I am conscious of the extent to which the chips of social privilege have been stacked in my favour. As such there are some public conversations that I am patently unqualified to enter. One of these is the sometimes fierce debate that exists between some feminists and some members or supporters of the transgender community. One of the pitfalls of telling a story about marginalisation from a perspective of privilege is that you can overlook ethical nuances.
I arrived in Australia at the ripe old age of five months. I learned Australian values by a process of gentle osmosis. Many Indigenous Australians learned these values in a less gentle fashion. Today, many Australian Jews show a strong loyalty to the world's only Jewish state. Others combine loyalties with other ancestral homelands. Australian Muslims, Catholics, Buddhists and Hindus have similar broadened loyalties. Exactly how such loyalties make them any less Australian beats me.
I first met this Tony on my regular visits here to Darwin when he was working at the North Australian Aboriginal Legal Aid Service and then when he set up the mediation services under the auspices of Anglicare. In later years I knew him when he was your Anti-Discrimination Commissioner. He was a quiet, considered, gentle, strong and principled man. On Human Rights Day, it is only fitting that I honour Tony by offering some reflections on the architecture for human rights in Australia, on the contemporary human rights controversies, and on the way forward for better protection of the human rights of Aborigines and asylum seekers, two marginalised groups who had a special claim on Tony's sympathies.
'The crisis of child sexual abuse in our societies has required that our institutional procedures be more transparent and that we learn from the ways of the world in exercising power openly and justly. This means we have to restructure some of our church arrangements so that power is exercised accountably and transparently. All of us who have positions of influence and power in institutional churches need to be attentive to the voices of those who have suffered within our institutions.' 'Discerning the place for the prophetic voice and pragmatic cooperation of the churches in the great moral questions of the age', address to the Association of Practical Theology in Oceania conference, 26 November 2015.
In journalism, 'he said, she said' often functions as an evasion. Reporters' loyalty should be to accuracy, which isn't about compromise between extremes. When denialists and climate scientists take diametrically opposed stances, the truth doesn't lie somewhere in the middle. Sometimes, one side's right and the other's just wrong. The same can be said of reporting about the rightwing United Patriots Front. While they deny being fascists, that's what they are, and that's what we should call them.
Francis knows there are all sorts of issues inside and outside the Church where for too long people with power have tried to keep the lid on, in the hope that the problems and complexities will go away, often by parodying those who see the problems or complexities as small 'l' liberals or cafeteria Catholics. He delights in being joyful and troubled while contemplating big problems, calling people of good will to the table of deliberation reminding them of the kernel of the Christian gospels. He has the faith and hope needed to lift the lid without fear and without knowing the answers prior to the dialogue occurring.
US presidential hopeful Hillary Clinton is not just an astonishingly brilliant candidate; she is the wife of President Bill Clinton, who flamed out spectacularly in the late 1990s over revelations that he was having an affair with an intern. He has been mostly nowhere to be seen so far in the campaign, and that's undoubtedly an intentional move meant to keep that complicated, messy past out of the conversation. The past haunts Australian Opposition Leader Bill Shorten in a different but no less significant way.
French satirical magazine Charlie Hebdo has stirred controversy over cartoons depicting Aylan Kurdi. Superficially it appears this is about the bounds of propriety, but the hard truth is that body of a three-year old refugee cannot be a holy relic that is untouchable. What is the point of being miserable over things we cannot control?
Words like rorter, bludger and leaner only ever seem to apply to those who apply for welfare. A politician who draws down unreasonably on entitlements or a banker who earns stratospheric bonuses are seen as passive beneficiaries of the system. It seems the case that only those with power or capital are allowed to blame systems. The rest of us get to be individuals who make choices.
I am one of those Jesuits who sometimes has been perceived as not being sufficiently loyal to the church hierarchy. From time to time, people of good will have urged me to consider Ignatius' rules for thinking with the Church which are appended to his Spiritual Exercises. The stereotypical view of those rules is often summed up by quoting the first sentence of the 13th rule: 'To keep ourselves right in all things, we ought to hold fast to this principle: What I see as white, I would believe to be black if the hierarchical Church would thus determine it.' But life was not ever that simple, even in the time of Ignatius. Feast of St Ignatius homily by Frank Brennan
Lomborg's profile was built by a book on global warming in which he accepted its reality, but argued its effects would not be as catastrophic as predicted. He is a good media performer whose métier is not scholarship but popularisation. Universities, which claim that their activities are characterised by depth, appoint people with higher scholarly credentials and research experience to lead their research centres.
The Federal Government's ethical argument for coal is that it is the most readily available and cheapest resource for generating electricity for the development of poorer countries. The structure of this argument based on our duty to the poor is significant. It assumes that governments, mining companies, banks and the people who invest in them a duty to consider the effects of their actions on people both in their own nations and in other nations.
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