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When Pope Francis delivered a message for the World Day of Social Communications, he focused on AI. The pope posed a wide range of questions including how to regulate its development and use in order to avoid the manipulation of truth and the inevitable centralisation of wealth and power.
As challenges to anti-discrimination exemptions are likely to persist within Catholic education, how can the government and religious institutions collaborate effectively to balance the freedom of expressing religious beliefs with safeguarding the rights and freedoms of everyone involved?
Today, the claims of Christianity are no longer common knowledge among a Catholic student cohort that comes from many faith traditions and none, but the Catholic school has a place for them all. Has the classroom become the ecclesial face of the Catholic Church in the 21st Century?
The tertiary level is designed to promote change and innovation. If there is no tertiary level, there is no growth in our understanding of global religious systems, and no emerging individuals who possess critical thinking skills and historical knowledge of these systems. Without these individuals, there’s a risk that religious institutions will become more insular, regressive, disconnected and, most disastrously, unchecked.
My mother informs me, over the telephone, that she has just returned from a trial run of her inaugural ‘live-cam’ tour at the local Hindu temple in Kuala Lumpur. My niece, who lives in England, is learning about Hinduism in her Religious Education class and would love to show her classmates a live, on-site presentation of her grandmother’s temple.
The Dalai Lama is turning 82 this July, and he may be the last in his line. The religious and political ramifications of this are often lost on the general public. Many people in largely Christian Australia don't know the significance of a Mikveh in Judaism, can't explain why the Buddhist Middle Path is so important, or recite what the Five Pillars of Islam are. There are as many diverse interpretations of Hinduism as there are for Christianity, and as many insightful Buddhist stories as there are in the Bible.
The formative experiences of Australian early boomers include unprecedented access to university education and health care, immersion in feminist discourse, Aboriginal land rights campaigns, environmental activism, LGBT movements and pacifism. Quite remarkably, it mirrors some of the elements that engage millennials. While in some ways anti-boomer sentiment seems well placed, what it misses is that on social issues a 21-year-old might have more in common with a 61-year-old than a 71-year-old.
Last week's image of Aylan Kurdi was emblematic of a range of current social crises: religious and ethnic conflict, discrimination and inequality, terrorism, the plight of migrants and refugees. Western Sydney University Humanities lecturer James Arvanitakis sees education as the key to grappling with them beyond the knee-jerk response to the disturbing images.
Religious schools have emphasised the transmission of faith and an ethical way of life through a network of relationships, symbols and processes. But this is now being tested, with the dominant view that values and faith are a private matter best hosted inside the family. The operative goals of schools become the academic and economic advancement of individuals, with religious classes and rituals little more than decoration and rhetorical branding.
When Tony Abbott reintroduced knights and dames back in March, critics said it was a sign he was 'stuck in the 1950s'. Another characteristic of 1950s Australian society was the sectarianism that bitterly divided the nation along religious lines. There are echoes of this in last Tuesday's Federal Budget announcement that schools will lose the option of appointing non-religious welfare workers under the national school chaplaincy program.
'You are the first generation of Catholic educators who will not have members of religious orders or congregations present in any number at all in your staff rooms and in your classrooms. Thus the need for lay Catholic educators to cultivate their spirituality while also being attentive to the demands of Church and the Church hierarchy.' 6th International Conference on Catholic Educational Leadership, Sydney, 13 August 2013.
With militants firmly holding the Federally Administered Tribal Areas, the already low literacy rate of 29 per cent has nosedived to 17 per cent in the region. Religious madaris are perceived as places of affordable education by common rural dwellers, while to the outer world, they remain breeding grounds for militancy.
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