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The significance of having a sanctuary has been heightened during the last months of living with the threat of COVID-19, which starkly highlights the experience of those Australians who do not have a sanctuary, who do not have a home to shelter in.
Over the weekend in most Australian states, rules requiring people to stay home were relaxed somewhat. The country has commenced its easing of the significant restrictions on venturing out in public. As we begin to reacquaint ourselves with life outside, it is useful to reflect on the new resonance of ‘home’ — but also on its inherent limits.
The world-wide chaos caused by the outbreak of the coronavirus has underlined a lesson that was only partly learned in the Global Financial Crisis of 2008. In a more interconnected world the understanding of system-wide risk needs to be much better than it is.
The long queues outside Centrelink and the crashes on the website have fuelled the fears of many people, including myself, that one wrong sentence in the application means we will be denied relief, or worse, that even if we are eligible, the money could take weeks to come in, way past the point of financial solvency.
We live in an era of hyper-transactionalism, whereby most of what we do is subject to the exchange of money and market pricing. Whereas in the past much of humanity was bound to a political system, now most of us are bound to a globalised monetary system.
Approaches to governance are in flux within church agencies, sectors, dioceses and at the national level, either driven by the demands of state regulations or in response to the challenging new situation the church finds itself in. There is so much change going on that it is difficult to follow.
A shift is afoot in the west's financial markets that represents the most important economic change since the emergence of the new financial instruments in the 1990s that ultimately led to the global financial crisis. It is likely to result in a new way of thinking about money, which will change the substructure of developed economies.
Among the bustle of hundreds of thousands of teenagers with clever signs, mild sunburns, and a palpable disdain for major party politics, there was a sense that we could change the world. The noise we made felt so deafening that no one could ignore it. And then we were promptly ignored.
For our society to function responsively to what is now a dynamically changing context, we urgently need differently oriented governance. This will, no doubt, be unpalatable for some — both in government and in the general public. But without re-setting how we are governed, our land and our society will suffer further destruction.
This fiasco has done nothing to even remotely help the plight of Aboriginal abuse sufferers. Considering another January is just around the corner, I am certain that a repeat performance, by Kennerley or any other number of white media commentators unwilling to take responsibility for their actions, is inevitable.
The students might not have many rights back home, but they do in the western democracies in which they live. The violence against peaceful protestors not just in Hong Kong but in countries where Hong Kong students are exercising their basic rights is unsettling. Yet the response by unis all over Australia has been taciturn at best.
Opting for surveillance of migrants instead of rescue operations will result in death by drowning, or torture and possible deaths in Libya. For both scenarios, the EU has cultivated its own brand of impunity. Looking away has become politically acceptable, and the bloc can focus on funding the Libyan Coast Guard to do its dirty work.
61-72 out of 200 results.