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When I read this week that Tony Abbott and John Howard will hear no talk of a Treaty with Aboriginal Australia, my first thought was 'Who listens to these blokes from ancient political history?' Abbott conceded that it is important to recognise Indigenous Australians were here first, 'But once it goes beyond that I think you open up all sorts of other things.' That is true, and those other things to be opened up are incredibly legally exciting and relevant to our times.
Dowling, who was a victim of clerical abuse, offers a program of reflections that bring together scriptural themes and the effects of sexual abuse. Most striking is the extraordinary labour required to purify the language of a tradition that has become polluted. This is vital not simply as a therapeutic exercise but as a condition for renewal and reconciliation. It may also be pertinent to wider society, where Brexit and the Trump phenomenon have been characterised by a coarsening of public language.
The royal commission into Aboriginal deaths in custody, which signed off on its final reports 25 years ago this Friday, definitely improved the systems for supervision of persons in detention, reducing the risk of deaths in custody. It also led to better coronial procedures. But it failed to reverse Indigenous imprisonment rates and it did little to counter the underlying causes of Indigenous imprisonment. Back then, Patrick Dodson saw police as the main problem. Now, he thinks it's the legislators.
The passing of Bob Ellis recalls his faithful accompanying of the 1984-1985 royal commission into the British nuclear tests conducted in South Australia in the 1950s and 1960s. His article on the Wallatina hearings described what he named as the commission's 'worst story of all': Edie Milpudie's telling of herself and her family camping, in May 1957, on the Marcoo bomb crater. Re-reading the Ellis article, tears stung my eyes. It's so good when truth is recognised and held up for our freedom.
The Palm Sunday Refugee Marches have come and gone; the travails of people who seek asylum continue. In a recent article that reflects her rich experience, Moira Rayner was right to say that marches are not effective in changing policy. Where they are, as in the Vietnam War marches in Australia or in Manila under Marcos, the fortress was already crumbling. Yet even when they are not effective, marches are not a waste of energy. Their value lies not in their effectiveness but in their ritual.
'On his last two visits to Latin America, Pope Francis has focused on past and present relationships between indigenous peoples and their colonisers. This Jubilee Year of Mercy perhaps it could be a blessed moment for Aboriginal Australians and descendants of their colonisers to walk together through the Door of Mercy at the St Francis Xavier Cathedral, calling to mind the sins and endeavours of the past, the achievements and commitments of the present, and the hopes and aspirations of the future.' Fr Frank Brennan SJ, Lenten Talk, Norwood Parish, 3 March 2016
The two major challenges facing the world have to do with kindness to strangers and care for the natural world. If the image of the beginnings of Australia is of a boatload of powerful Europeans coming to exploit the land occupied by a primitive people, a better image of future Australia Days might be of Australia sending parties to Indigenous settlements and other nations to discover how to cooperate in the great projects of reconciliation between people and people with nature.
From the drama-filled mind of a pre-teen girl to the homes of former Indonesian death-squad members; from a day in the life of a transgender sex-worker to a grim and sublime new rendition of one of Shakespeare's most famous plays; from one actor's immense ego to another's fading relevance to an allegedly doomed writer's captivating self-effacement, Eureka Street's resident film buff Tim Kroenert revisits the characters and themes of some of the best and most conversation-worthy films of 2015.
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.
'I joined the Jesuits in 1975 just as the previous 32nd General Congregation (GC32) was concluding. Pedro Arrupe was at the height of his powers. That Congregation asked the question: 'What is it to be a companion of Jesus today?' and answered unequivocally, 'It is to engage, under the standard of the Cross, in the crucial struggle of our time: the struggle for faith and that struggle for justice which it includes.' I have always regarded myself as a GC32 Jesuit. Many of those who gathered for GC33 thought that the GC32 mission was a little too one-dimensional. I suspect Bergoglio was one of those.' Frank Brennan on the eve of the Catholic Church's Jubilee Year of Mercy.
'Tonight, gathered here in the Southern Cross Club in the national capital, gathered as Eureka's children. We affirm that there is room for everyone under the Southern Cross. I hope you will return to Canberra carrying the Southern Cross flag when we proclaim the Australia Republic on 1 January 2020 which will be two elections after Australia last had a monarchist leader of a major political party. Tony Abbott is the last of his type. Whether the prime minister honoured to witness the proclamation is Malcolm Turnbull, Bill Shorten or another matters not.' Annual Dinner for Eureka's Children, Southern Cross Club, Canberra, 3 December 2015.
Adi was born after the 1965 atrocities, but his older brother Ramli was killed during them. He watches filmed interviews in which the perpetrators laughingly detail Ramli's murder, before going to confront and question them. These encounters are emblematic of a new generation of Indonesian seeking enlightenment from a former generation who find it less painful, or simply more beneficial, to forget. But Adi doesn't seek to humiliate or denigrate. He seeks the seeds of reconciliation in shared humanity.
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