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    A Letter to My Kid’s Childcare Centre

    By
    Warren Wang
    -
    0

    Background:

    A few weeks ago, when dropping off my child at their childcare centre, I noticed something on the classroom whiteboard that I hadn’t paid attention to before – the “Daily Routine”. Amid the usual activities, one particular sticker caught my eye: “Acknowledgement of Country”. I was SHOCKED. It prompted me to write the following letter to the Centre.

    Dear Centre Management Team,

    I hope this message finds you well. I want to start by expressing my deep gratitude for the nurturing environment the Centre provides. It has been a joy to see my child thrive, embracing the learning and playing programs, along with diverse cultural celebrations, from Chinese festivals to many others. Your respect for multiple cultures is much appreciated in a country where nearly 30% of the population was born overseas.

    However, I feel compelled to share a concern, approached with the utmost respect for the delicate balance you maintain. Over the past year, I’ve observed several Aboriginal events and celebrations, including last year’s National Reconciliation Week with the slogan “Be a VOICE for Generations – Act Today For A Reconciled Tomorrow,” amid the very controversial and politically divided national Voice referendum. Recently, I was surprised to notice a “Daily Routine” of “Acknowledgement of Country”. 

    if we are celebrating National Reconciliation Week and National NAIDOC Week, we should also dedicate a full day to celebrating Australia Day?

    While I deeply respect Aboriginal people, I am concerned that this is verging into the realm of political expression, given the variety of views on this topic within our community, vividly highlighted in the last referendum debate which resulted in over 60% voting No.

    As I see it, “Acknowledgement of Country” carries a strong politically driven message that may convey controversial implications. Its literal meaning not only recognises the historical ownership of the land by indigenous Australians but also implies the concept of “stolen land”, as promoted by many Voice advocates, along with “Pay the Rent” as one of the preferred “Treaties.” If the land and property we own today were “stolen,” should we then return it? And if so, to whom? If we do not, which I guess is the case for most, does that make us hypocritical?

    I am a migrant drawn to Australia for its embodiment of Western values – democracy, liberty, and the rule of law – the principles that make Australia unique and appealing globally. My hope is to see these aspects of our great country celebrated and taught with the same enthusiasm. If politics is to be taught in school, a highlight of our country’s values should be celebrated, foundational to our society and a reason we have a wonderful Centre with educators and students from diverse cultural backgrounds.

    Your respect for multiple cultures is much appreciated in a country where nearly 30% of the population was born overseas.

    As a parent, I am thrilled to see kids learning new things, meeting new friends, acquiring new skills, fostering good character, and growing well physically and mentally. I always appreciate the Centre for providing a great learning environment and having educators who genuinely care for the kids. Having grown up in an authoritarian country, I recall how political education at every level significantly affected young kids’ freedom of thought. Therefore, I am extremely concerned if certain controversial opinions are taught as facts to young minds.

    Might I suggest that if we are celebrating National Reconciliation Week and National NAIDOC Week, we should also dedicate a full day to celebrating Australia Day? This gesture could serve to highlight the unity and shared core values within our diverse community. Additionally, while the learning of new Aboriginal songs enriches our cultural tapestry, perhaps including ‘Advance Australia Fair’ occasionally could foster a broader sense of national pride and identity. 

    Furthermore, if ‘Acknowledgement of Country’ is part of our daily routine, exploring the Christian origins and significance of the coming Easter holiday – beyond the familiar symbols of rabbits and eggs – could offer the children an opportunity to understand the holiday’s deeper cultural and religious meanings.

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    Please understand that my reflections are shared with the highest regard for the incredible work you do and in no way diminish my gratitude for your dedication. My intent is to engage in a constructive dialogue about how we can celebrate all facets of our community’s culture, including its core Western heritage, with balance and sensitivity.

    Thank you for considering my perspective. I look forward to any thoughts you may have on this matter and remain, as always, immensely appreciative of your commitment to our children’s growth and well-being.

    Regards,

    A Concerned Parent

    The Everyday Libertarian

    By
    Nicholas Samios
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    0

    In today’s politically charged atmosphere, evangelical libertarians often stray into polarising debates around topics like firearms or drug legalisation. Is there a subtler, more effective approach?  

    I suggest the “everyday libertarian mindset”. It involves reframing common complaints and concerns through the lens of smaller government and individual liberty.

    I often hear myself responding to complaints about government by saying “that’s why we need guns”.  When I say this, libertarians “get it”.  But this phrase causes our “normie” friends to switch off.

    Smaller government policies can foster the development of diverse and innovative energy sources, including nuclear power

    How about a more congenial conversational pivot:  “That’s why we need smaller government.”

    Picture this: A friend laments Australia’s low productivity. Instead of delving into a heated debate about employment policies, you respond calmly, “That’s why we need smaller government.” This simple phrase opens the door to a discussion about the role of government in the economy and the importance of prioritising individual liberties over interventionist agendas.

    Here are some instances where the everyday libertarian mindset shines:

    1. Healthcare costs: Rather than blaming the system for rising healthcare costs, discuss how government regulations inflate prices and limit choice in the healthcare market. Advocating for smaller government and increased competition can give individuals greater control over their healthcare decisions and costs. Would there be a shortage of doctors, hospitals, and other services if the government got out of the way? 

    2. Education quality: When concerns arise about education quality, highlight how government monopolies limit choice and innovation in education. By advocating for school choice and decentralising control over education, parents and students can access a wider range of educational opportunities tailored to their needs.

    3. Bureaucratic red tape: Encountering bureaucratic red tape or inefficiency? Emphasise the need for smaller government and streamlined regulations. By reducing the size and scope of government, individuals and businesses can navigate processes more efficiently.

    4. Personal freedoms: Discuss personal freedoms and civil liberties, emphasising the importance of limiting government power to protect individual rights. Smaller government leads to less intrusion into citizens’ lives and greater respect for individual autonomy.

    Rather than blaming the system for rising healthcare costs, discuss how government regulations inflate prices and limit choice in the healthcare market

    5. Publicly funded broadcasters: When discussing the publicly funded government broadcasters, such as the ABC and SBS in Australia, consider the implications of government involvement in media. Point out that taxpayer-funded media outlets compete with the private sector, which do not cost taxpayers anything. By advocating for smaller government and media independence, individuals can support a diverse and free press that serves the interests of the public rather than political agendas. Encourage exploring alternative funding models, such as private sponsorship or subscriber-based models, to ensure journalistic integrity and freedom of expression.

    6. Nuclear energy: Discuss the lifting of the ban on nuclear energy in Australia. Smaller government policies can foster the development of diverse and innovative energy sources, including nuclear power. Advocate for a free-market approach to energy production, where individuals and businesses have the freedom to pursue cleaner and more efficient energy solutions without burdensome government regulations hindering progress.

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    I find the phrase “that’s why we need smaller government” easy to apply to almost any situation.  Any mistake a government makes – “that’s why we need smaller government – less for these people to stuff up”.

    By incorporating these instances, we illustrate how the everyday libertarian mindset can be applied to a wide range of issues, promoting smaller government and individual liberty in everyday conversations. It’s about sparking thoughtful discussions and planting seeds of libertarian principles in the minds of others, one conversation at a time.

    Assange’s Last Appeal

    By
    Jaimie Stevenson
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    1

    Last week, Australian journalist Julian Assange’s legal team sought permission from the High Court of the United Kingdom to appeal his extradition to the United States, where he could potentially face severe penalties. This appeal represents Assange’s final opportunity to challenge his extradition within the UK’s legal system. 

    Assange has become a symbol of injustice, political persecution, and the fight for freedom of speech and press freedom. Behind the symbolic figure lies a human being languishing in the high-security prison.

    The same week witnessed international outcry over the death of Alexei Navalny, who died in a Siberian prison. World leaders, including British Prime Minister Rishi Sunak, Canadian Prime Minister Justin Trudeau, and U.S. President Joe Biden, condemned Russian President Vladimir Putin for Navalny’s imprisonment, a man they consider a journalist who spoke out against the Russian President. They asserted that he was murdered, although they had no evidence to support this claim. 

    The United States’ criticism of other countries for jailing journalists is deeply hypocritical in the context of Assange’s case.

    Assange has been indicted under the Espionage Act 1917, his alleged crime being publication of classified documents that exposed corruption, government misconduct, surveillance, and war crimes. The US government has focused on the publication of the documents, which it says exposed sources and personnel to danger. Both Republican and Democrat administrations have opted to use Assange as an example to deter other journalists from similar disclosures. 

    Supporters argue the documents were divulged by Chelsea Manning (who was convicted and then pardoned), and that Assange’s prosecution threatens freedom of the press. They contend that his actions as the founder of WikiLeaks were acts of journalism protected by free speech and the principles of press freedom. They insist he is being selectively targeted for political reasons rather than legitimate legal concerns, highlighting the discrepancy in treatment compared to other journalists and media organisations.

    Granting leave to appeal would prolong Assange’s pre-trial detention, further deteriorating his health. Holding him in a maximum-security prison is normally reserved for those convicted of serious crimes, yet he has not been convicted of anything. There are no reasons why alternatives such as house arrest could not be employed. 

    Assange’s prosecution in the US raises concerns about government overreach, the chilling effect on free speech and journalism, and the erosion of civil liberties in the name of national security. The High Court must carefully consider the potential human rights implications of extradition, including the risk of cruel, inhuman, or degrading treatment. Assange’s status as a non-U.S. citizen complicates matters, as he lacks the same legal standing to claim First Amendment protections in U.S. courts, despite the global implications of his case for press freedom and whistleblowing activities.

    Both Republican and Democrat administrations have opted to use Assange as an example to deter other journalists from similar disclosures. 

    The prolonged pre-trial detention of Julian Assange while awaiting an appeal also poses concerns for the rule of law and due process. In contravention of the presumption of innocence, Assange’s extended confinement undermines fundamental legal principles, casting doubt on the fairness and impartiality of the legal proceedings against him. 

    The United States’ criticism of other countries for jailing journalists is deeply hypocritical in the context of Assange’s case. The U.S. government’s pursuit of Assange undermines its commitment to press freedom and freedom of expression, both domestically and internationally. While condemning other countries for similar actions, the U.S. government fails to uphold these fundamental principles when it comes to Assange. By continuing to prosecute Assange and seeking his extradition, the U.S. undermines its own credibility as a champion of human rights and democratic values. The initiative by Presidential candidate Robert Kennedy Junior to petition for Assange’s release and pledge a pardon on the first day of his presidency serves as a compelling argument for his immediate release.

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    At this critical juncture in Julian Assange’s legal battle, mere appeals for justice fall short of addressing the urgent humanitarian issue. Assange’s deteriorating health underscores the immediate need for his release. The prolonged legal proceedings have taken a severe toll on his physical and mental well-being, making his continued detention untenable. It is evident that Assange’s health is rapidly deteriorating, and every passing day in detention further exacerbates his condition.  The time for legal manoeuvring has passed; what is needed now is decisive action to rectify the grave injustice inflicted upon Assange and ensure his right to life, freedom, and dignity. 

    As we await the outcome of the High Court’s decision, we must remember that true justice can only be realised through the immediate abandonment of the extradition request and the immediate release of Assange.

    Who will watch the Watchers?

    By
    Gerardine Hoogland
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    0

    The Inspection House Principle

    Curiosity for a deeper understanding of how Jeremy Bentham’s Inspection House principle relates to our current world has got the better of me. There is so much to dissect in the Panopticon that I thought it fitting to follow on from last month’s contribution.

    At the end of his treatise, Bentham stresses that his principle of inspection should not be confused with that of spying, but rather, monitoring. He argues that those under surveillance must know they are subject to being watched, as this will result in producing the intended ideal outcome of: “morals reformed, health preserved, industry invigorated, instruction diffused, public burdens lightened, economy seated as it were upon a rock, the Gordian knot of the poor-laws not cut but untied…”

    Yet, the detailing of his idea belies such an approach:

    “It is obvious that, in all these instances, the more constantly the persons to be inspected are under the eyes of the persons who should inspect them, the more perfectly will the purpose of the establishment have been attained.” 

    Those who are incarcerated would be fully aware of being watched, in the same way we associate with the omnipotent eye of Big Brother. But to insist they will somehow be “kept in the loop” by their watchers is folly.  Also, such an approach would merely produce robots rather than solve an unsolvable problem via the cutting of a Gordian knot. 

    There is no institution the globalists have left untouched in implementing their own Inspection House principle.

    It is idealism on steroids to assert that those who you’ve incarcerated would always be kept abreast of your intentions and then expect to obtain the results referred to above. It is akin to today’s central planners – their intentions versus actions always at loggerheads. 

    This brings us to the question of who will watch those watching us?

    Tyrannical-type characters have been waiting in the wings to exert their control over societies throughout history. At least in the ancient world there was a limit to how much territory those with power could seize; we are not so fortunate. The global entities of the UN, WEF, and WHO have gained a stronghold over the entire world. They work in lockstep with one another and with leaders of every nation – witness the coordinated pandemic response of 2020, still bearing fruit in 2024 via whipped up fear of new deadly viruses on the horizon – and predictions of global boiling ready to consume us in a fiery furnace. 

    Jeremy Bentham’s circular cell building arrangement of surveillance eerily mirrors what we are seeing planned today with 15-minute cities and herding of people from regional to urban areas. We are told it is to make life easier when it is just a foil to “monitor” us more closely. 

    Jeremy Bentham’s

    Consider this final paragraph of Bentham’s Panopticon:

    “What would you say, if by the gradual adoption and diversified application of this single principle, you should see a new scene of things spread itself over the face of civilised society?”

    Between 1787 and 2024 his idea has indeed spread, gradually and fully over the face of civilisation. 

    Bentham refers to his principle as a “great and new invented instrument of government,” going on to define its excellence as the “great strength it is capable of giving to any institution it may be thought proper to apply it to.” 

    Stopping the spread requires parents and extended families to reclaim control over the raising of their children. It begins with the young, as they will be the future leaders and shapers of the world to come. No easy task when all around we see large, factory-like buildings being constructed for the sole purpose of “early learning.” 

    Bentham stresses that his principle of inspection should not be confused with that of spying, but rather, monitoring.

    Reforming offenders in prisons is one thing, but schools are something else; at least, that’s what most of us would think. Yet, in Letter 21 of his treatise, Bentham raises the spectre of introducing “tyranny into the abodes of innocence and youth.”  

    Including the next generation in the need to be trained within a setting akin to reforming prisoners, reveals Bentham’s inclination to authoritarianism. Yet it is at this level that world rulers seek to manipulate and control.  The current global ruling elite relish the idea of control, portraying it under the guise of moral reformation (much the same as Bentham), for example with health emergencies and restrictions cloaked in the narrative of keeping us safe.

    Who better to inculcate a heart wrenching story into the minds of the young than those who seek to rob us of our freedoms and liberties? There is no institution the globalists have left untouched in implementing their own Inspection House principle. Have they managed to take Bentham’s blueprint to its natural conclusion? One may wonder at such a feat of horror. 

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    But wonder, we must. When Bentham writes of a “simple idea of architecture” being the vehicle to improve morals, productivity and stabilise the economy, this does not necessarily mean a physical place, for in our world that would indicate our digital environment. We are already incarcerated inside our very own modern-day Panopticon, replete with watchmen on every digital corner. 

    Quis custodiet, ipsos custodes – Who will watch the watchers? 

    We must!

    The Missing Ingredient – Assimilation

    By
    David Leyonhjelm
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    0

    When Al Grassby was Immigration Minister in the Whitlam government in the early 1970s, he announced that multiculturalism was to be Australia’s future policy. Assimilation was over. 

    There was a time when Australia actively promoted assimilation. It was the late nineteenth and early twentieth centuries  and applied to Aborigines, varied by state and location, involved the removal of vulnerable children from families, included an obligation to learn English, discouraged speaking local languages, and prohibited certain customary practices – particularly those involving violence. 

    But Grassby was not referring here to Aborigines or to policies from the distant past. Nor was it a reference to the White Australia policy, which the Whitlam government had officially ended. His comment was about new immigrants and implied that they had been subject to a policy of assimilation. 

    In the generally accepted meaning of the word, this was complete nonsense. What Australia had was a policy of promoting integration. And, as history shows, it had been remarkably successful. 

    The point is, values matter. Australia does not need multiculturalism.

    Mostly European and British, Australia’s post-war immigrants were referred to as “New Australians”. Although encouraged to learn English, they were never asked to disown their origins. There were free English classes for adults, and parents were required to send their children to school, like everyone else, where lessons were conducted in English. The kids often became interpreters for their parents. 

    Most immigrants became Australian citizens relatively quickly, the only negative being they had to renounce the citizenship of their original country; Australia did not permit dual citizenship until 2000. 

    If the immigrants themselves had mixed feelings, the second or third generations saw themselves as Australians first and their country of origin second. Immigrants married other immigrants, their children married other immigrant children, and many went on to be highly successful. 

    The Whitlam government also began to admit significant numbers of people from Asia, initially Vietnam and Cambodia. And while there were pockets of resistance to this, with Whitlam himself wary of accepting anti-communist Vietnamese refugees, these also integrated well. Later waves from places such as Sri Lanka, Mauritius, Hong Kong, Malaysia and India were equally successful. 

    But then something changed. Certain immigrants began to form enclaves and avoid contact with other Australians They also made minimal effort to learn English. The men often went back to their country of origin to find a wife, even if they were born in Australia, refusing to contemplate finding one locally. 

    Most importantly, they became contemptuous of Australian culture and values while demanding respect for their own. This was not about football, music or food, but core aspects of liberal democracy: equality before the law, presumption of innocence, respect, democracy, free speech, economic opportunity, and tolerance. This was accompanied by a major upsurge in violent crime and welfare fraud. 

    While it obviously reflects a failure to integrate, this is nonetheless multiculturalism. The culture of these people is maintained in parallel with Australia’s traditional culture. 

    If the immigrants themselves had mixed feelings, the second or third generations saw themselves as Australians first and their country of origin second.

    After several decades of this, Australia’s laidback ‘live and let live’ culture is now under serious challenge. 

    In a number of countries in Europe, the same issue has arisen. Several are now abandoning multiculturalism in favour of active integration. Perhaps it could even be called assimilation. 

    The Netherlands, for example, now requires most immigrants (including asylum seekers) to undertake a “civic integration” examination within three years of arrival. The examination tests knowledge of the Dutch language and society, and a pass is required to obtain permanent residence and citizenship. Certain classes of prospective immigrants must also pass a test even before they first enter the country. The pass mark is being steadily raised. 

    It is obvious that Al Grassby’s policy is no longer appropriate, if it ever was. Liberal democratic values are jeopardised when authoritarian, doctrinaire or anti-liberal cultures are given equal standing. The presumption of innocence took a major hit in the Higgins case, for example; equality before the law came under threat with the Voice referendum; freedom of speech faces yet more limits with the Government’s Misinformation and Disinformation bill; and economic opportunity is being squeezed by excessive taxation and red tape. Meanwhile, tolerance is challenged by cancel culture and antisemitism.

    None of these is directly attributable to a failure of immigrants to integrate, but they indicate a lack of national commitment. If traditional values are not defended, alternative values will inevitably gain a foothold. 

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    There are multiple ways to rectify this problem. Australia already has an integration test for citizenship, for example, but it could be made more like that of the Dutch. There are many sources of potential immigrants, so we could select those most likely to integrate (most of those refusing to integrate come from the Middle East). And we could also make it abundantly clear to prospective immigrants that they are expected to adapt to Australian culture, not vice versa.  

    The point is, values matter. Australia does not need multiculturalism.

    Forum Shopping for Native Title rights

    By
    Gary Johns
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    0

    The Rolling Stones were wrong: you can always get what you want if you are patient and the taxpayer foots the bill.  And if you forum shop. 

    So it was with a recent native title ‘victory’ at the High Court of Australia. The Court overturned a decision of the full court of the Federal Court of Australia.

    Native title holders at the Macarthur River in the Northern Territory wanted a say over a new tailings dam associated with the mining and transhipment of zinc-lead-silver ore. Fair enough. The McArthur River Project ore concentrate must travel 120 kilometres by road to the “Bing Bong” loading facility located on the Gulf of Carpentaria. It is loaded onto a bulk-carrier vessel for transhipment to larger ocean-going ships. 

    This part of the Gulf is shallow, and the bulk carrier must use a navigation channel, which needs to be maintained by regular dredging. The resulting dredged sediment is pumped onshore to a Dredge Spoil Emplacement Area, which has been filling up. In 2013, Mt Isa Mines applied for a new mineral lease under the Mineral Titles Act 2010 (NT) to construct a new area on a pastoral lease near the Bing Bong loading facility.

    This is the real agenda: further elaboration of rights and expanding power to extract more rent from mining. 

    The Northern Land Council sought to prevent the issue of the minerals lease and a declaration that the proposed grant of the lease was invalid because the procedures under their preferred section of the Native Title Act had not been followed.

    The High Court ordered that the Northern Territory Minister be restrained from deciding the application for the future act until the completion of the procedures under the Native Title Act. The High Court had to decide whether, besides freeholder rights, the native title claimants had a right to object under native title. It seems they did. 

    Imagine fighting all the way to the High Court of Australia: first the Federal Court, then appealing to a full bench of the Federal Court, and then to the High Court. The time and cost to Australian taxpayers are enormous. And for what?

    The victory was that the High Court resolved differing interpretations of the meaning of the phrase “right to mine for the sole purpose of the construction of an infrastructure facility… associated with mining” in the context of the 633-page Native Title Act 1993 (Cth).

    The key was whether native title holders had access to one ‘notification, objection and consultation procedure’ under the Native Title Act, or to another procedure under the same Act. It was either the same procedural rights as the holders of ‘ordinary title’ land or additional procedural rights to object to the future act and have those objections heard by an ‘independent person’. 

    If that wasn’t sufficiently indulgent, the applicants were entitled to processes under the Mineral Titles Act 2010 (NT), a right to negotiate procedure, and a right to be heard at the Northern Territory Civil and Administrative Tribunal, or have an Indigenous Land Use Agreement. Indeed, an ILUA was commenced in 2021 before the appeal to the full court of the Federal Court.

    You can always get what you want if you are patient and the taxpayer foots the bill.

    The decision by the High Court relates to one set of facts about what constitutes a mining operation. This may or may not provide a guide to any other disputes between native title holders and miners. At the outset there were six families involved in discussions on the mine. Three families were not directly affected but have now been drawn into the ILUA. The context is important; there are no other major economic bases in the region; the mine and associated works are it. Twenty three per cent of the workforce are Aboriginal.

    This matter started in 2013. The mine and its associated infrastructure began in 1992. The original applicant for the objection died before the courts resolved the matter. For whom is this a victory? 

    The Northern Land Council hoped this decision would prompt the mining company to ‘engage proactively and in good faith with the native title holders, through their … legal representatives, to obtain free, prior and informed consent before further disturbing their native title.’ There is no evidence it did not, but it probably spoke to the native title holders in preference to the NLC and its lawyers. 

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    The term ‘free, prior and informed’ is taken from the UN Declaration on the Rights of Indigenous Peoples. This is the real agenda: further elaboration of rights and expanding power to extract more rent from mining. If Aborigines keep playing this rent-seeker game, they will never escape poverty, and the culture that holds them in a state of dependence on public servants and land councils will remain.

    Gary Johns is chair of Close the Gap Research

    China’s Priority Next: Faith or Freedom?

    By
    Warren Wang
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    3

    In my previous article “China 2024 and Beyond“, I argued that China, amid its troubles, is in desperate need of a visionary leader akin to Deng Xiaoping. Such a leader could rejuvenate China’s economy through policies that prioritise freedom. 

    The esteemed former senator, Bob Day, responded by emphasising the power of the Gospel when contemplating China’s future trajectory. It’s a common assertion among Christians, particularly those with libertarian leanings, that the importance of Christianity, along with economic and political freedom, could herald comprehensive benefits for the nation. This article explores these considerations while also engaging in a broader discussion on the interplay between freedom and (Christian) faith.

    The Spiritual Evolution in China

    In my opinion China’s spiritual landscape has evolved through four distinct stages: the early spirituality may be characterised by nature and ancestor worship, and a worship of “Shang Di” (Heavenly Lord), who is believed to be the creator of heaven and earth, similar to the Christian God but far less personal. This belief is still prevalent among the general public. 

    The second stage is philosophical spirituality with the emergence of Confucianism, Taoism, and Buddhism. However, arguably, none of these are religions per se: Confucianism is a set of philosophies clearly based on the teachings of Confucius without any deity; Taoism, with Laozi as its founder, who many regard as the first libertarian philosopher in human history, later developed into a polytheistic religion; while Buddhism similarly shared a path from being a philosophy into a religion. 

    Given the significant influence of faith and religion on shaping society, understanding faith becomes crucial.

    The third stage began with the Chinese Communist Party’s control of China since 1949, leading to a brutal suppression of spiritual beliefs, especially during the Cultural Revolution. 

    The fourth stage, following China’s reopening in the late 1970s, has seen a remarkable revival of spirituality, reflecting a collective search for meaning and identity amidst rapid modernisation.

    The Role of Faith in Individual and Societal Morality

    Fundamentally, faith acts as a guiding light for personal conduct and a moral compass for believers. It endows life with purpose, peace, and direction for believers, while non-believers might find similar guidance in their conscience. 

    On a societal level, faith possesses transformative power. Traditions like Buddhism and Taoism encourage introspection, whereas Christianity and Islam advocate for outward societal influence which has the potential to prompt change, for better or for worse. Despite the general hostility of modern authoritarian regimes towards religion, often under Marxist influences, their tolerance varies across faiths. 

    In China, Buddhism enjoys public support for its perceived blessings on wealth and fortune, contrasting starkly with Christianity’s limited tolerance, with only state-approved churches operating openly (and still cautiously) and underground churches enduring constant harassment.

    Understanding Faith Correctly

    Given the significant influence of faith and religion on shaping society, understanding faith becomes crucial. Using Christianity as an illustration, it’s evident how misconceptions can distort its teachings for harmful ends—endorsing slavery through misinterpretations of the Old Testament, justifying support for Hitler with references to Romans, and aligning it with Communism by pointing to Acts. 

    In China, Buddhism enjoys public support for its perceived blessings on wealth and fortune, contrasting starkly with Christianity’s limited tolerance

    A proper understanding of Christianity revisits foundational principles: God’s creation of Adam with free will and accountability, the Ten Commandments’ assertion of the rights to life, liberty, and property, and Jesus’ teaching of the Golden Rule to treat others as one wishes to be treated, without advocating coercion to impose personal beliefs on others. 

    Consider the concept of a “Christian society” as a further example. Despite their differences, both Western nations like the UK, the US, and Australia and those caught in the “Latin American Trap”, including Argentina and Brazil, share a profound commonality: they are deeply influenced by Christianity and have substantial Christian populations. While the former group has achieved peace and prosperity, the latter has experienced considerable chaos and distress. This division illustrates that while the path to freedom has been closely linked with Christian teachings historically, the presence of Christian faith alone does not ensure a nation’s success. Faith, undoubtedly beneficial for inner peace, moral guidance, or spiritual salvation, falls short as a reliable predictor of a country’s future prosperity.

    Freedom: The Foundation of Prosperity

    Freedom, on the other hand, is the cornerstone of a country’s prosperity. Under Deng Xiaoping, China made significant progress in economic freedom from the late 1970s, seeing major advancements through the 1990s and stability into the early 2010s. This progress has significantly reversed under Xi Jinping’s rule. Meanwhile, the brief hope for political freedom in the 1980s was crushed by the Tiananmen Square massacre, and the absence of political freedom has further undermined economic liberties, eventually culminating in constitutional changes that could extend Xi’s presidency indefinitely. 

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    In the end, I believe faith is akin to the heart, guiding individuals and societies with its moral compass and providing the ultimate meaning of life. Freedom, on the other hand, is akin to the mind, steering societal direction, with economic freedom protecting property rights and political freedom guarding individual sovereignty. 

    I endorse the words of Argentine President Javier Milei from his Davos speech: “Long live freedom, dammit!”

    Brave New World Wide Web

    By
    Max Payne
    -
    1

    The reverse correlation between the internet’s growing accessibility and its diminishing freedom can only be arrested by changes in user habits

    Much has been made of the ACMA ‘misinformation bill’ and its potential impact on free speech online in Australia. But the internet hasn’t been a bastion of free expression for quite some time now, and like always, it ultimately comes down to choice and the power of the consumer. 

    Prior to the rise of social media giants such as YouTube, Facebook and Twitter/X, the internet was largely a decentralised hub of independent content, websites, blogs and message boards. It was something of a wild west – not as easy to navigate or as accessible as it is today. 

    The market responds to genuine economic incentives far more than it does to vitriolic comments online.

    Speech online was regulated not by law as much as in-house moderation, which sought primarily to improve the user experience. Google search functioned properly, as your search terms would deliver you to websites or listings which were actually relevant. Anonymity online was a key tenet of staying safe – people were actually encouraged to separate their online and offline lives. 

    This has now been replaced or superseded. Mostly gone are the volunteer admins of message boards – automated or paid moderation teams on large sites such as YouTube now ban users with no remit and apply terms and conditions selectively. Google search has descended into a bidding war for top place between AI-generated SEO-optimised junk listicles that attract clicks but ultimately waste your time (hint – use Reddit instead). 

    As for anonymity, KYC (know your customer), verification ticks and ID verification on account of frauds and criminals have largely taken care of that. Even Bitcoin, created to store wealth and transact outside the traditional finance system, has instead limped into Wall St via ETFs as dreams of mass adoption turned to mass investment by the very institutions it sought to subvert. 

    Alternatives exist, of course: you can source your news and editorials from independent publications like this one, or via Substack and other such platforms. You can even support creators directly who can no longer exist on YouTube or Facebook via platforms such as Rumble or Locals.

    But we often don’t – it takes extra time, extra money, extra effort. Just like acting to protect our freedoms offline – we could use cash more, we could avoid supermarkets and shop local, we could live off-grid. 

    Speech online was regulated not by law as much as in-house moderation, which sought primarily to improve the user experience.

    Ultimately, our collective need for security and convenience has allowed larger players to create monopolies in online spaces. As the internet has become more centralised and increased traffic (ie revenue) flows to the major players, we have subsequently seen an alarming but unsurprising partnership between ‘big tech’ and government develop. One that has sought to suppress free expression and crush competition.    

    We have largely allowed the same offline of course. It’s not just government either – consider the extra restrictions and occasional obstacles we face when transferring money from bank accounts for certain purposes. This is at least in part due to the collective risk of scams and fraud that is being passed on as a reduction in the ability to transact freely.   

    Achieving political, cultural or economic change which protects or expands freedom requires you to act, not just to think, not just to post online. 

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    The market responds to genuine economic incentives far more than it does to vitriolic comments online. 

    As with the internet, when demand for security and convenience grew, the market adjusted. Aldous Huxley’s Brave New World perfectly described a society that had sleep-walked willingly into dystopia by simply having their base needs and comforts met conveniently. 

    We mustn’t follow a similar pattern.  So don’t just demand freedom — create demand for freedom!       

    Lawfare

    By
    Jaimie Stevenson
    -
    1

    “Show me the man and I’ll find you the crime” is the famous statement attributed to Lavrentiy Beria, Joseph Stalin’s secret police chief. This is an example of lawfare: the manipulation of legal processes, civil or criminal, to serve political, ideological, or personal interests rather than upholding justice. 

    Lawfare involves the misuse of the law by various means including selective enforcement, biased prosecutions, and politically motivated judgments for reasons unrelated to justice. It targets individuals or groups based on their political beliefs, policies or affiliations, and uses the law as a weapon to suppress dissent.

    Civil Law

    Civil law is traditionally employed to resolve disputes between private individuals or entities. However, it has increasingly become a weapon in the hands of powerful interests to silence critics. Strategic lawsuits against public participation (SLAPP) are a prime example of how civil litigation can be misused. These lawsuits are often filed with the primary aim of intimidating, censoring, or bankrupting individuals or organisations critical of those in power.

    Australia’s proposed Misinformation and Disinformation Bill will potentially criminalise free speech.

    SLAPP suits typically lack merit but serve as a tool to burden defendants with legal expenses and time-consuming litigation. The fear of financial ruin can force individuals or groups to retract their statements, cease their activities, or settle out of court. 

    Criminal law

    Governments and powerful organisations have increasingly turned to criminal law to suppress dissenting voices. Laws that criminalise defamation, sedition, or spreading false information can be exploited to target political opponents, journalists, activists, or any individual expressing dissenting views.

    Australia’s proposed Misinformation and Disinformation Bill will potentially criminalise free speech. Ostensibly drafted to address the dissemination of false information, the legislation raises concerns due to its broad scope, leaving individuals uncertain about what constitutes a violation. Such ambiguity can be exploited to selectively enforce the law, enabling those in power to target specific individuals or groups based on political motivations rather than the alleged offense.

    The absence of precise definitions allows for the manipulation of the law to serve political interests, allowing authorities to interpret and apply it selectively. This raises concerns about the erosion of democratic principles, as those in authority exploit legal measures to silence opposition and stifle public discourse.

    One of the key concerns in the misuse of civil and criminal law is the selective prosecution of individuals or groups based on their political beliefs or affiliations. Authorities may use their power to target specific dissenting voices, leaving others untouched, thereby creating a chilling effect on those who oppose the status quo. 

    Strategic lawsuits against public participation (SLAPP) are a prime example of how civil litigation can be misused.

    An example of this is the prosecution of Donald Trump, who many people believe is being persecuted rather than prosecuted to defeat him as a presidential candidate. Many believe Joe Biden has weaponised the Department of Justice to go after his political opponent, contrasting its treatment of Trump to that of Joe Biden in spite of widespread allegations of Biden’s corruption.

    The repeated prosecution of Pakistan’s former prime minister, Imran Khan, is another example. The Pakistan military has used the country’s courts to impose jail sentences that ensure he and his party are unable to participate in forthcoming elections. 

    When legal actions are driven by political motivations rather than a genuine pursuit of justice, it erodes the credibility of the legal system. The rule of law is founded on the principles of fairness, due process, and the objective application of legal standards, not on the whims of those in power.

    Frivolous civil lawsuits targeting individuals or groups and selective prosecution in criminal law depart significantly from a rule of law approach. In a rule of law framework, legal processes are expected to be impartial, fair, and based on established principles rather than arbitrary decisions or personal biases. Frivolous civil lawsuits, often driven by ulterior motives such as harassment or silencing dissent, abuse the legal system by burdening individuals with unnecessary litigation, straying from the principle of justice and fairness.

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    Similarly, selective prosecution in criminal law undermines the rule of law by targeting individuals or groups based on political motivations rather than the merits of the case. A rule of law system requires equal application of the law, ensuring that legal actions are not used as tools for persecution or favouritism. When prosecution becomes selective, it compromises the foundational principles of fairness, due process, and equal protection under the law. In essence, both frivolous civil lawsuits and selective criminal prosecution deviate from the rule of law by introducing bias, subjectivity, and personal motivations into legal processes.

    Utilitarianism and the Omnipotence of Government

    By
    Gerardine Hoogland
    -
    1

    Welcome to the Inspection House, known as the Panopticon.

    Jeremy Bentham, eighteenth century political thinker, was one of the earliest exponents of the principle of Utilitarianism – the greatest happiness for the greatest number, which he considered to be a fundamental principle of morality.

    Managing societies is no easy task, hence, as first principles go, it seems reasonable. But what of the outsiders, those who prefer to live life as they see best for themselves? Well, Bentham’s take was more simplistic. He argued that human beings are ruled by two things only – pleasure and pain.

    “All men are under the governance of two sovereign masters: pain and pleasure. It is for them to point out what we ought to do, as well as to determine what we shall do.”

    The bolded words are my emphasis for the purpose of showing that three centuries do not bring about change in how people think and act – I refer to the past few years of bending to the will of government edicts. I would like to think that most people knew what they “ought” to do in relation to government coercion around Covid vaccines and staying under house arrest, but fear determined what they “shall” do, and they did so in large numbers. 

    Today’s surveillance systems have their genesis in something far more sinister than what most of us care to think about. 

    Some would consider Bentham’s view crude and base. After all, surely, we are more than the sum of two conflicting emotions. However, he considered this the most effective means of making laws to ensure that people’s actions amounted to the greatest happiness for all. 

    To ensure stability of the idea of the greatest good for the greatest number, Bentham saw the need for a solution that would act to deter those seeking to disrupt the status quo, so he developed the concept of an institutional system where prisoners would be observed without their knowing. 

    Jeremy Bentham

    Very 1984!

    Today, surveillance is now part and parcel of our lives. We moderns tend to think that what we are encountering with the plethora of misinformation laws and censorship to within an inch of our lives, is new, be that good or bad, depending on what side of the fence one sits on with the issue.

    But today’s surveillance systems have their genesis in something far more sinister than what most of us care to think about. 

    The early 1780s saw the Inspection House proposal hatched, known as the Panopticon. Its primary purpose was to house prisoners based on the idea of the best design to produce the best outcomes – the Utility principle at work. 

    However, a closer look at Bentham’s personal letters reveals more than just a desire to incarcerate criminals. 

    In a series of letters written in 1787 concerning a Plan of Management for a House of Corrections, he wrote:

    No matter how different, or even opposite the purpose: whether it be that of punishing the incorrigible, guarding the insane, reforming the vicious, confining the suspected, employing the idle, maintaining the helpless, curing the sick, instructing the willing in any branch of industry, or training the rising race in the path of education: in a word, whether it be applied to the purposes of perpetual prisons in the room of death, or prisons for confinement before trial, or penitentiary-houses, or houses of correction, or work-houses, or manufactories, or mad-houses, or hospitals, or schools. 

    One of the earliest exponents of the principle of Utilitarianism – the greatest happiness for the greatest number

    Of all the bolded phrases (mine for emphasis), the “training the rising race in the path of education” is the most alarming. We are already witnessing the outcomes of progressive education. Imagine what humanity will look like if we cannot pull it back from the brink.

    There is not, and never has been, a shortage of individuals hellbent on shaping the world by their own means. Three centuries have passed since Jeremy Bentham concocted an idea to easily coerce people to the whims of intellectual prowess, and I don’t mean that in a complimentary way.

    The Utility principle is akin to the concept of the “greater good.” It has always been at the core of public planning for the mere reason that most people prefer others to make the hard decisions, even when it comes to their own personal lives. But Utility is not for everyone. Some of us prefer to live our lives by the “do no harm” principle,” otherwise known as living by one’s own code and doing no harm to anyone else in the process.

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    Should we be alarmed at the rise of these new old concepts?

    Are we on the precipice of the collapse of humanity as we have known it? 

    Is the old Panopticon the new 15 Minute City, designed to enslave us? 

    Probably, is my answer. And that doesn’t mean we stop resisting its implementation through peaceful non-compliance. If history shows us one thing only, it is that pride comes before a fall, and the globalist agenda is big, bold, and ugly. We owe it to our families, friends and all who believe in freedom to continue to defend humanity at all costs.

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