The Minefield

ABC

In a world marked by wicked social problems, The Minefield helps you negotiate the ethical dilemmas, contradictory claims and unacknowledged complicities of modern life.

  1. 6 DAYS AGO

    From Venezuela to Greenland — how to respond to Trump’s territorial ambitions?

    If there is a single adjective that captures the difference, both in tone and in action, between Donald Trump’s first presidential term and his second, it’s “unconstrained”. Whatever limits might have been placed on his conduct, his designs, his instincts during his first administration — legal, congressional, electoral, conventional — now seem to have fallen away, leaving Trump emboldened to pursue a series of ambitions that he’s long harboured. Mass deportations by militarised agents, revenge against his political opponents, the extortion of purportedly unsympathetic institutions (most notably law firms and universities) and his own personal enrichment have, perhaps, been the most brazen of these pursuits. But over the last two months, a different kind of ambition has come into view: the desire for territorial expansion and absolute sway over the countries and territories of the western hemisphere. This first manifested itself in the Trump administration’s increasing fixation on Venezuela. It began as a series of nearly two dozen missile strikes on boats in the Caribbean Sea and eastern Pacific Ocean that were purportedly carrying narcotics on behalf of drug cartels, then proceeded to the seizure of oil tankers departing Venezuela, and finally culminating in the brazen capture and arraignment of Venezuela’s President Nicolás Maduro on drug trafficking charges. While Maduro’s corruption and brutality are notorious, and there is some precedent for the kind of case that is being brought against him, what was alarming was Trump’s clear interest in Venezuela’s oil reserves and his insistence on keeping Maduro’s unelected government in place under a care-taker leader, Delcy Rodríguez. His rationale was as brutal as it was clear: “if [Rodríguez] doesn’t do what’s right” — which is to say, what the Trump administration dictates — “she is going to pay a very big price, probably bigger than Maduro”. It’s no stretch to suspect that Maduro’s capture and prosecution was meant to communicate that same message to Venezuela’s neighbours. The imperial logic here would have been familiar to city-states of Athens or Rome: the rulers of conquered territories and peoples would be kept in place but reduced to vassals, and would pay for their survival by offering tribute (taxes, natural wealth, crops, slave labour) to enrich the centre. Failure to pay tribute would be met with lavish punishment. (Karl Marx famously called this the first expression of “the tributary mode of production” in pre-capitalist societies.) So successful was this Venezuela operation, and having been met with such little international resistance, Trump seemed emboldened to press his long-standing claim on the autonomous Danish territory of Greenland. This was the second shoe to drop, as it were. Like Venezuela, his desire for the United States to “own” Greenland was framed as a kind of international security imperative: “Denmark cannot protect that land from Russia or China … The World is not secure unless we have Complete and Total Control of Greenland.” But upon meeting with resistance on the part of NATO nations — which Trump, unsurprisingly, interpreted as ingratitude (“I have done more for NATO than any other person since its founding, and now, NATO should do something for the United States”) — his willingness to threaten coercion in the form of military force or punitive tariffs laid bare the underlying sense of territorial entitlement. In his justly praised speech at the World Economic Forum in Davos, Switzerland, Canadian Prime Minister Mark Carney offered one response to Trump’s ambitions: “if great powers abandon even the pretense of rules and values for the unhindered pursuit of their power and interests, the gains from ‘transactionalism’ will become harder to replicate. Hegemons cannot continually monetize their relationships.” This was then reiterated in the determination of European leaders to resist Trump’s bullying tactics. But the prospect of what might be called hemispheric hegemony — the refusal of “great powers” to be constrained by the interests of what Joseph Goebbels called “crummy little states”, the “reorganisation of the world” along the lines of regional sway and each powerful nation being given “its own proper place” — has unsettling echoes not just of the Monroe Doctrine but of the Tripartite Pact between Germany, Italy and Japan that signaled the end of the “tottering” and “effete” League of Nations. Are we justified in worrying about a similar disregard of law- or rules-based restraint? You can read Brendon O’Connor’s reflections on Trump’s posturing over Greenland on ABC Religion & Ethics.

    1h 3m
  2. 22 JAN

    What does hate speech do — and why is it so hard to legislate against?

    The massacre at Bondi Beach on 14 December 2025 — during which two gunmen targeted a group of Jewish Australians who had gathered to mark the first day of Hanukkah, killing 15 people — violently punctuated two years of escalating antisemitic incidents. Bondi was an act of terror that realised the worst fears of many Australian Jews, who had seen their synagogues and restaurants torched, their houses, schools and electorate offices vandalised, and members of their community ostracised, harassed and abused on city streets, in cultural institutions, on university campuses. Adding insult to grievous injury was the fact that so many Australian Jews had expressed their feeling of being estranged and afraid within their own country, only to have their fears routinely minimised or dismissed. Horrific events of this kind invariably elicit a collective reckoning. What are the contributing factors that created the conditions in which something like this could occur, and what can be done to ensure nothing like it happens again? For many Australians, the act of discriminatory violence at Bondi represented a four-fold failure: the inability of police and intelligence services to prevent the attack;the laxness of existing gun control laws;the inadequacy of laws involving hate speech, hate crimes and hate groups;the unwillingness to take the fears and experiences of members of the Jewish community seriously in the face of rising antisemitism.The first and last of these failures will be the particular focus of the recently announced royal commission. But the Albanese government was intent on moving quickly to address the second and third by recalling parliament to pass new legislation. In so doing, the federal government confronted some of the dangers involved in legislating in the aftermath of a national tragedy. Not only are there the general risks of overreach, of scapegoating, or of unintended consequences due to laws that are written either too specifically or too vaguely. There is also the role that the emotion can play in attempting to craft a legislative response to the loss of these particular lives — which included someone who survived the Holocaust, some who died protecting others, rabbis, parents, grandparents and siblings, a 10-years-old girl. But then there is also the fact that this mass shooting took place in the context of a period of heightened social conflict and emotion over the war in Gaza following the 7 October 2023 attacks. There can be little doubt that the large public displays of anger at the State of Israel and grief over the killing of tens of thousands of men, women and children in Gaza contributed to the climate of hostility experienced by many Jewish Australians — whether they supported the actions of the Netanyahu government or not. So it seemed inevitable that the tidal wave of sorrow and remorse over the victims of Bondi would slam into the wall of anger and grief over the devastation of Gaza — to say nothing of concerns, on the left and the right, that new hate speech laws would supress or criminalise forms of robust political expression that should otherwise be protected. For the new laws to pass, something would have to give. In the end, on Tuesday, the federal government was able to pass two significantly amended bills — one involving gun control, the other addressing hate speech, hate crimes and hate groups; the first with support from the Greens, the second with members of the Coalition. The Combatting Antisemitism, Hate and Extremism (Criminal and Migration Laws) Bill 2026 focusses now on the grounds on which an organisation could be specified as a “prohibited hate group”, an expanded definition of “hate crimes”, new visa refusal powers and the creation of an “aggravated grooming offence” aimed at “religious official[s] or other spiritual leader[s]” who advocate violence or teach hate to those under the age of 18. What the public and political debate over these laws has exposed, in the process, is a fundamental lack of agreement over the nature and harms of “hate speech”, or understanding of its effect on groups and individuals in a democratic and diverse society. We have also seen how risky it is to address hate speech simply by criminalising it. You can read Kath Gelber’s reflections on the first and final versions of the federal government’s hate speech laws on ABC Religion and Ethics (here and here).

    54 min
  3. 10/12/2025

    What can we learn about politics from Ambrogio Lorenzetti’s ‘Good and Bad Government’?

    It is one of the casualties of democratic politics that citizens rarely remain indifferent about the governments they elect. By investing politicians with their hopes or fears, their aspirations and anxieties, voters ensure that they will take the performance of a government personally. This is why politics cannot be emptied of emotion: electors and the elected are bound together by filaments of expectation and accountability, and the conditions of their common life depend on the maintenance of those delicate affective bonds. But when contempt, corruption, greed, incompetence, inattentiveness, unresponsiveness, popular suspicion and outright violence are allowed to eat away at these bonds, it is the political and civil life of the nation as a whole that suffers. For in such conditions, good governance becomes impossible — either because politicians habitually treat the electorate with disdain or because voters are so aggrieved that they gravitate towards those who will give voice to their discontent. That’s why it is imperative to do what can be done to strengthen the political, civic and moral bonds that connect citizens with one another and governors with the governed. How might we cultivate the capacity to imagine that politics can, in fact, be a means of pursuing and achieving the good, that there are virtues inherent to the political vocation? It may well begin with the recovery of an almost pastoral vision of politics as what emerges out of a people’s concern to care for their common life. It is just such an imagination that is richly on display in a series of murals painted by Ambrogio Lorenzetti on the walls of the Sala dei Nova (the Hall of the Nine, otherwise known as Sala della Pace, the Hall of Peace) in Siena’s Palazzo Pubblico between 1337 and 1340. Lorenzetti’s commission was at once to visualise the philosophical undergirding of the political system of Siena under the stewardship of nine self-selecting governors, and to remind those dispensing justice and those seeking it of the stakes of their deliberations. Lorenzetti evidently drew on the political vision of the Nine — their own understanding of the virtues that are inherent to the vocation of good governance — and he/they drew liberally from the tradition of soulcraft/statecraft from the Italian renaissance, as well as from Seneca and Cicero, Augustine and Aquinas. The question is whether we, in our time, with our resources, can recover an analogously compelling vision of guarded optimism, of mutual accountability, of prudence and wisdom, such that we, too, can articulate the conditions in which politics can be a force for good.

    55 min

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In a world marked by wicked social problems, The Minefield helps you negotiate the ethical dilemmas, contradictory claims and unacknowledged complicities of modern life.

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