Dole-bludgers, leaners and other neoliberal fantasies

Type
Polemic
Category
Inequality
Precarity

These cuts are usually defended by the cultural construction of the ‘bludger’: a largely mythological figure who prefers a life on welfare over working and who needs to be discouraged from their idleness by the formulation of harsh laws surrounding the eligibility of Centrelink recipients, already struggling, in financial and emotional distress, far below the poverty line.

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this one
Type
Article
Category
Class
Culture

Who are you calling a hipster?

The spate of recent attacks on certain Footscray businesses by perpetrators as yet unknown feels quixotic: smashing in a few windows and spray-paining ‘fuck off hipster scum’, or throwing a bag of rotting meat at a business, cannot be expected to reverse the tide of gentrification.

Such actions misunderstand the relationship between gentrification and hipsterdom, construing as they do hipsters as active agents of gentrification rather than their presence as an epiphenomenon of it.

943511-120114-1967-referendum
Type
Review
Category
Indigenous Australia
Music

Music in the key of Yes

The 1967 referendum remains a watershed moment in Australia’s civil rights history. On the 50th anniversary of the result, that saw over ninety per cent of Australians vote in favour of including First Nations people in the Commonwealth constitution, a special performance will pay homage to the era and its activists at the Sydney Festival.

'Smoking'
Type
Reflection
Category
Sexual assault

Crying wolf

For someone dealing with the grief, shame and anger after a sexual assault, it can be especially hard when one’s peers and relatives are the ones choosing not to believe them. I know this because I write from the point-of-view of a woman who has not been believed about being raped, and also as someone who chose not to believe another.

aboriginal-australia-map
Type
Article
Category
Activism
Debate
writers festivals

Acknowledgement

Indeed, the ‘janitorial ring’ of ‘traditional custodians of the land’ of which Flournoy complains in her article is part of the symbolic problem she later raises: the practice has become routine, rehearsed. I would say the practice has become strategically corrupted: pithy Acknowledgements, heartfelt and perfunctory alike, are equally capable of trying to dislodge Indigenous belonging when they suggest Indigenous relationship to land is ‘traditional’, managerial and ‘custodial’, or position our claim to sovereignty as ‘past-based’, ‘non-possessive’ and merely reparative.