Visions for Australia: Race

Almost everyone in the philosophical literature, no matter their account of racism, adopts one of two views about the immorality of racist conduct. They either take it to be a function of the attitudes that issue in it or of the societally-imposed harms that result from it. This article seeks to show that neither view captures the complete picture. To properly account for the full range of cases, it helps to invoke a distinction between two senses of "immoral": impermissible and blameworthy. Doing so allows us to appreciate that racism is necessarily immoral, just not always in the same way.

#BlackLivesMatter activism is a contemporaneous manifestation of a centuries‐old resistance against anti‐Black racism. This paper analyses diverse perceptions about the #BlackLivesMatter movement's purpose, significance and potential utility in the Australian context.

Police are investigating alleged antisemitic abuse of a group of Jewish school students on a tram in Melbourne.

A Victoria police spokesperson confirmed it was investigating a report of "racially motivated offensive behaviour" on a tram on Monday 4 November.

Australia Day, celebrated on January 26, is rooted in Australia's colonial history and causes pain for many of Australia's First Peoples. This study was the first to investigate predictors of Australians' attitudes toward the date, while exploring whether intervention may improve attitudes toward a date‐change.

The article focuses on Sherry Sufi's "Australia on Trial," which defends Australia's cultural identity against divisive narratives. Topics include the book's challenge to the idea that Australia is a racist country, the importance of understanding Australia's shared history and values, and the need for a balanced, unified national vision.

A roar of applause rose up across the carpark in Melbourne as the first Israeli hostages were released.
The snap rally at the Beth Weizmann Jewish community centre in Caulfield drew around 200 people yesterday afternoon.

Aly says multiculturalism must become integral "to the character of our nation" and a living expression of "who we are". This is high ambition and high risk. It is a response to a society becoming more fractured by economic and cultural pressures.

If you have wondered for the umpteenth time just who are the "elders, past, present and emerging" whom we all are meant to acknowledge, it might surprise you that Aboriginal Australians also ask themselves the same question. The earnest declarations issued at the commencement of every event by community leaders, corporate spokespeople and by concert hall voiceovers give no hint that "elder" is a highly contentious title. Conferred in a variety of ways by numerous Indigenous groups, who do not recognise each other, they have no agreed-upon system or authority that recognises a legitimate "elder". The definition of "elder" is itself subjective, making its practical force rather difficult to implement.