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On 30 March, the Holy See engaged with an important aspect of displacement with the publication of its ‘Pastoral Orientations on Climate Displaced People’. The intersection between climate change and human displacement is a still emerging area of concern. Nevertheless, we know that climate change is already a factor in various forms of human mobility.
Instead of retaining its control of a fruit market, or preserving an oil monopoly, Facebook harnesses another resource: data. Any regulator or sovereign state keen to challenge the way the Silicon Valley giant gathers, monetises and uses that data will face their ire.
For those of us who already regularly shopped, banked, studied and worked via the Internet, it was easy to adapt to telehealth appointments with doctors and video calls with friends and family. Of course, these activities require access to the Internet — something 2.5 million Australians are without. A further 4 million access the Internet solely using a mobile connection. For these citizens, the pandemic exacerbated the existing digital divide.
If we want to renew religious language and images we must begin with attention to the words we currently use, noticing their resonance as well as their meaning. It is then important for the language of prayer and reflection to be grounded in deep contemporary experience.
The pandemic has lit up the areas in which our neoliberal economies are basically unfit for the purpose of providing healthy and safe environments — whether it be privatised aged care homes and quarantine services or ‘the gig economy’, which forces sick people to ‘soldier on’ infecting people as they go. One area that has been rather less considered, however, is disability.
Reconciliation week itself begins on the 27th May, the anniversary of the 1967 Referendum, which granted Aboriginal people the right to be counted in the census. The anniversary of the Mabo ruling in the High Court rounds out the week. Yet every year, I would swear that this week means nothing more to most people in this country than to call on the Aboriginal and Torres Strait Islander people in their workplaces and community to do more work.
A laptop or tablet and the internet are not universally available to Australian students. In 2016-17, 1.25 million Australian households lacked the internet home connection that’s required to make full use of online learning platforms like Class Dojo, where my daughter’s class is congregating during the coronavirus lockdown.
Over a decade ago, when applying to study physiotherapy, I carefully read through the application form. It contained a brief but troubling caveat: all students must be physically able to participate in the coursework. I felt nervous, even scared. The answer seemed clear cut to me, but would the university agree?
When we are losing our memories, we need more and more people who have learned to love us to help us, not fewer. This means that we need, more than ever, to remain in the community which has known us. How can we learn to accommodate these people whose conversational and independent living skills gradually but surely fade?
If our PM's theological name dropping rings true, his life is guided by the life and teaching of Jesus Christ. That unemployed Jewish tradie turned rabble rouser made this apocalyptic observation: 'Woe to you who are rich, for you have received your consolation.' Yet it remains a vote winner, this business of punishing poor people for being poor.
For a nation with such a significant convict history, Australians take a peculiarly puritanical approach to prisoner welfare. Punishment, not rehabilitation, is often viewed as the point of the justice system. We take a very dim view of anything that could be construed as a prisoner perk. One such perceived privilege is access to the internet.
Employer-led change is happening. But if we want men to take on a greater role in caregiving, what we need is structural change: universal, use-it-or-lose-it parental leave offered to both parents instead of the old primary/secondary caregiver model that entrenches existing gender roles.
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