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We are living in a time of pandemic but it seems so many people have been more focused on panic buying or flouting restrictions on social distancing and public gatherings. Why is it that many are less concerned about the virus than what they can buy or do?
For the Mapuche people, as well as Chileans, the tearing down of colonial and military relics is a statement reflecting the determination to take an active part in the memory process of Chile. It is time, in other words, for the narrative of the oppressed to come from oppressed voices.
How to make sense of what is going on? I think that there are ostensibly competing discourses at play. Apart from widespread community concern, or even fear, I see three different spheres of risk that are melding together in the collective (non-expert) consciousness: public health, personal health, and workplace health and safety.
Most restaurants don’t grow all their own food. Of course, they can and may grow some produce, but their expertise is on the preparation, cooking and plating of the dish. They look to farmers to supply the raw ingredients. This is a pretty good analogy for the role of the national newswire, Australian Associated Press (AAP), which will be closing mid 2020.
Authorities can also be fearful, paranoid at the unruly nature of their subjects. Public health emergencies have been declared in various countries and while these are deemed necessary, they come with the exercise of broad, muscular powers.
One of the most popular, and largely counterproductive, metaphors in public conversation is the military one. It suggests that the project commended is a war in which there is an enemy, a campaign to be begun, forces to be mobilised, a public whose support is to be won, and weapons to be used. They commit us to do whatever it takes to win the war.
As the bushfires raged and air quality worsened, we were constantly told to stay indoors, keep cool and be alert for emergency orders on our phones. But with each public service announcement, we continued to leave some of our most vulnerable behind.
The great significance of the change may lie in its confirmation that the churches no longer have the central place in Australian society they once enjoyed. This is now being reflected in public ceremonial. The public sphere is now more thoroughly secular and loosed from the moorings of its historical traditions.
At what point is the media going to realise that the Invasion Day rally, which has been going on in some form or other since 1938, is not going away and, indeed, is growing? I'm convinced the media don't want to report Invasion Day, as reminding the public to fear Indigenous people and our rights has been their practice for centuries now.
New Zealand's judicial channels found against the Kiribati national, claiming he did not satisfy the definition of refugee within international law. He was deported. This month, the UNHRC did not find the deportation unlawful, a move that former Fleet Street editor Damian Wilson said had 'piled on the misery in the climate change mess'.
My dog I've had for 14 years dies, and I decide to spend two days in bed. I look online and see that more than a billion Australian animals have died in the fires. Guilt spirals on top of guilt. How gauche, to feel this private grief, when there is such public grief already.
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.
157-168 out of 200 results.