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There are more than 200 results, only the first 200 are displayed here.
It has become clear that the brutal Australian treatment of people who seek protection is part of an international punitive policy. This is sometimes attributed to a failure of political leadership. But it may reflect a deeper cultural change in the Western attitude to strangers, seen in migrant and refugee policy, penal policy, international relations and the scope of the rule of law.
The pressure starts to get to Annie when she begins to suspect her mother is haunting her. This exacerbates pre-existing tensions; her husband is caring in a mildly condescending way, but is more concerned with the wellbeing of their children. Is the haunting real, then, or just a symptom of Annie's reluctance to let go?
The commentary around the film's appropriation of Japanese culture has been sustained and substantial. At least these allusions are for the most part detailed and respectful; that the hero is named after a defunct American video game company is less palatable. Trickier still are the creative decisions related to language.
It wasn't all action. Sometimes they stopped in their tracks struck dumb by the thought that they had walked, talked, eaten and drunk with the Lord. How to explain that to their grandchildren! The story could not to be contained.
Last year Brooklyn Museum exhibited radical 20th century works by American women of colour alongside The Dinner Party, a 1970s Second Wave feminist piece noted for its white, middle-class preoccupations. The resonance of this pairing illuminates the plight of Christian, hero of the Swedish art-world farce The Square.
As the credits came up, my companion looked at me and said, 'Scary.' I turned from the screen and shook my head. My voice wouldn't quite come. 'Life,' I said. It was the character of Joyce Byers who most captivated me. I, too, have been so anxious that I forgot how I looked to other people.
A Jesuit priest who has worked for over 30 years in India with the poorest villagers, Tony Herbert grapples with three questions: what to make of poverty, what happens when you commit yourself to people who are indigent, and how, in living, the three aspects of poverty - religious poverty, material poverty and its injustices, and personal emptiness - come together. He builds his reflections around encounters with villagers on his own journey.
As the mum of a 13 year old daughter, I'm trying to prepare her for adulthood in a world that will, at times, judge her for being female. She's at the beginning of her adolescent journey, when the future seems to hold so much promise but also new dangers. The one that gives me pause, in the odd moment when I allow myself to think about it, is what I can tell her about protecting herself from bad men who might want to harm her, without scaring her into believing all men are potential rapists.
It's a no eye contact sport, when I see a girl I like. She's putting lip balm on her lips, as the morning scenery slips by like a young child getting out of his pyjamas. I stare at everyone but her, because her face is like a burning sun ... It's only as I go to get off she looks up and smiles. I smile back, I've done a few miles with these smiles. I'd like to peel the pastry off and eat the sweet thing underneath. I catch my breath like a butterfly in a net. She's another stranger I'll never know the destination of.
Cynical about the prospect of any kind of afterlife, Maureen nonetheless spends time holed up in an old Parisian mansion, trying to commune with the spirit of her dead twin brother. She is employed by a difficult and demanding fashion model as a personal shopper; literally, she spends her paid working days buying clothes, shoes and jewellery for someone else. The juxtaposition of the pure materialistic focus of this work, and her doubt-riven incursions into the spiritual realm, is intriguing.
Each day is met by the same reports: electoral interference has supposedly taken place, instigated by Russian, or at the very least outsourced Russian entities, in the elections of Europe and the United States. Such claims assert, not merely the reality of these claims, but the nature of their influence. Such a stance detracts from one fundamental point: that the manipulation of electoral systems has been, and remains, common fare, irrespective of the finger pointing at Moscow.
Last Monday, there was a Q and A discussion about feminism and women's rights. On the panel was Thordis Elva, an anti-violence campaigner known for hosting a TED Talk with her rapist Tom Stranger. The debate emulated my own internal monologue. Is there a place for rapists in the conversation about rape? Did I want to hear what a rapist had to say? At the time I was on the phone to someone close to me who had been sexually assaulted in the past. Would I want her anywhere near her rapist again?
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