Yesterday I saw a friend link to an advertisement for a full time graduate programming job on Student Job Search. The employer is seeking someone who is competent in C#, ASP.NET, HTML, CSS and Silverlight.
None of these skills in particular are very difficult or uncommon but what got me was the pay rate. $20/hour at 35 hours/week. On the surface that doesn’t look that bad and probably a lot better than the $12.75/hour most people are getting working in retail, but lets do some maths.
$20/hour * 35 hours/week * 48 working weeks/year = $33,600 NZD per annum.
Now lets convert that to AUD (using xe.com) we get just under $26,000 AUD per annum.
Now the minimum full time wage in Australia is $27,355 per annum (based on 38 hour week).
So a full time graduate job in a growth sector in New Zealand pays lower than the minimum full-time wage in Australia.
So this got me thinking, what is the minimum full-time wage in NZ, converted into Australian dollars?
The minimum is $24,480 NZD (based on 40 hour week), which converts to just under $19,000 AUD per annum.
To put it simply at the minimum wage level in Australia you earn 44% more for two hours less work per week.
Now of course none of this takes into account tax differences, superannuation, living cost differences etc. But it is still a remarkable gap.
Prime Minister John Key may talk about a goal of catching Australia but I don’t believe it is possible. Politics can’t fix the problem, only business paying their employees more can, and of course this idea flies straight in the face of capitalism.
In the meantime it is little wonder why so many young people are leaving when a graduate job is paying less than the equivalent minimum wage of the next door neighbour.
Last week my church in Auckland released a live worship EP recorded at the Beyond Borders conference in 2010 for free. You can click on the banner above to download it.
The songs of Edge | Kingsland differ from most other modern worship styles. The songs are simple but deep chants, melodies, and scriptures. The music while loud is not overbearing instead setting the mood of personal worship in a communal environment.
Holy Spirit come, breathe life into these bones, Holy Spirit come, breathe life into my heart. ~ Bones.
As I write this tonight the State of Queensland and parts of northern New South Wales are facing some of the worst flooding in almost 40 years. Currently the death toll stands at 9 and there are at least 66 people missing, upwards of 50,000 people from around 100 towns have been evacuated and around 200,000 people in total have been evacuated. An area the size of Germany and France combined, or 3-4 times the size of New Zealand is affected. In the coming days it is expected that more people will be affected, more towns flooded, and the death toll to rise.
There are many dramatic photos, stories and videos being played out in the media of the current crises in Queensland. And while it is fascinating to get caught up in the media frenzy can it also be asked of you to take time out to pray for those caught up the disaster that people will be found alive, that lives can be rebuilt, and that the levies and dams will hold.
$32 million has already been raised in donations towards flood relief, but much more is needed and if you can donate please do so here: http://www.qld.gov.au/floods/donate.html
Update: If you are in Brisbane the police need volunteers to help to urgently fill sandbags. There is more information here.
There is a song about Australia, written 20 years ago, called “The Great Southland” and some of the lyrics seem quite appropriate tonight.
This is the Great South-land
Of the Holy Spirit
A land of red dust plains
And summer rains
To this sunburnt land
We will see a flood
And to this Great South-land
His Spirit comes.
Yesterday Auckland Councillor Cameron Brewer tweeted:
What’s with cafes charging a surcharge today when the statutory public holidays are not till Mon and Tues. Unimpressed.
Yesterday was a public holiday and this tweet shows that Brewer is completely ignorant of the law which is rather surprising given he is the former head of the Newmarket Business Association.
This afternoon Brewer tweeted again:
I had a whack at the 2003 Holidays Act – http://www.voxy.co.nz/politics/brewer-holidays039-legislation-clearly-not-working-any-more/5/77547
Before even opening the link it is obvious that Brewer is going to have a whine over surcharges. Surcharges that are illegal in other countries. One would hope that he would be campaigning for the banning of surcharges but as others have pointed out companies are entitled to charge what they like when they like.
The opening paragraph of the press release shows Brewer does not understand the point of a Public Holiday
The 2003 Holidays Act is failing those it was meant to protect. It was meant to boost the pay packets of those working on public holidays but instead it’s forcing most businesses to shut and leaving employees with less pay not more this holiday season.
The intentions of the 2003 legislation were honourable, but now we’re seeing one big unintended consequence – that is it’s actually forcing businesses shut and workers to cut back their hours when they probably need extra money the most.
I don’t know how Brewer could spin this any more. The purpose of the Holidays act is to set out the minimum legal amount of leave an employee is entitled to. It includes provisions for payments for working Public Holidays which are time and a half plus a day in lieu.
The purpose is not to boost the pay packets or force companies to close. It is designed to set out the national days of significant where everyone should be entitled to the choice of marking them. If companies do not want to observe the public holiday then they are allowed to open (excluding Christmas, Good Friday, Easter Sunday, ANZAC Day morning), but if they do open on these days then it is to be expected that staff required to work be treated above and beyond their normal conditions, because they are going above and beyond their normal duties.
The legislation is actually forcing holidays on staff and cutting their pay packets, not boosting them. What’s more the surcharge seems to be upsetting people more than ever. The Government now needs to assess just how counterproductive the legislation is becoming, and look to repeal it.
“It’s tragic that young cafe workers keen to earn a buck are being told by their bosses that there’s no work for them over Christmas and New Year. It’s becoming abundantly clear that what was actually designed to protect workers is now seeing them lose work opportunities.
Again Brewer is completing wrong here. If a business is not open on a public holiday on which an employee would otherwise work they are required to be paid their normal daily pay for this day. This includes casuals if they have worked two out of the previous four weeks.
What Brewer is actually arguing for in his press release is a return to a two class system. Where those who ‘have’ are able to take a holiday and put their feet up, or shop. While those who ‘have not’ work for slave wages and not getting to enjoy the Public Holidays that other people take for granted.
I for one would rather pay a small surcharge as a mark of respect to those who do not get the benefit of a day off.
Whatever it is you say God is, God is more. The very constitution of the idea is deconstructive of any such construction… the very formula that describes God is that there is no formula with which God can be described.
John D. Caputo
Yesterday I finished reading Karen Armstrong’s best selling The Case For God. The book is a very academically written history of religion from the start of humanity until modern times. The key message of the book is that our current ideas about God are dramatically different from those of our ancestors.
I would call this book a must read for anyone who wants a rational and intellectual understanding of the history of religion. The majority of the book is centred around Christianity but there is coverage of many other faiths and religions as well. The book also tracks the history of science and how religion and science have developed together and how some of the top scientists of the past have changed our views on religion.
While I don’t agree with all the points made, in particular, the conclusion that there are many ways to God, the book will challenge what you believe, why you believe, and helps you to understand how religion got to where it is today.
Some of the points struck right of the heart of what I have been struggling with over the past few years in my faith, in particular:
Today religious experience is often understood at intensely emotional… In all the great traditions, however, teachers have constantly proclaimed that far from being essential to the spiritual quest, visions, voices, and feelings of devotion could in fact be a distraction. The apprehension of God… had nothing to do with the emotions. Christians had been aware of this from the very beginning; worship had often been noisy and unrestrained: under the inspiration of the Spirit, there had been speaking in strange languages, ecstatic trance, and spontaneous prophecy. But St Paul sternly… told his Corinthian converts that these transports had to remain within due bounds and that by far the most important of the spiritual gifts was charity. In all the major traditions, the iron rule of religious experience is that it be integrated successfully with daily life. A disorderly spirituality that makes the practitioner dreamy, eccentric or uncontrolled is a very bad sign indeed.
Silence (pg 112 – 113)
How many times have we heard preachers say “go to a deeper level”, or “let yourself go”. I don’t see any problem with feeling your faith or being moved to express yourself in ways you wouldn’t act. However, what needs to be clear is control. You must always have control over yourself and your body. The point at which you lose control is the point at which you open yourself to spiritual risk. The point that your faith should be reflected in your daily life is a poignant one, in your daily routine you would not enter a trance like state, so why overdo it when you are in worship?
In 1655, Juan da Prado, who had been a committed member of the Jewish underground in Portugal for twenty years, arrived in Amsterdam. He too had found that without spiritual exercises, the ideas of conventional religion lacked substance, and had succumbed to Marrano deism, seeing God as identical with the laws of nature…
The unhappy stories of da Prado and da Costa show that the mythos of confessional religion is unsustainable without spiritual exercises. Reason alone can produce only an attenuated deism that is easily abandoned, as God is remote, abstract and ultimately incredible.
Science and Religion (pg 184-185)
This point is interesting in light of modern churches which have thrown out all basis of traditional festivals or celebrations. We go to church every Sunday and it is the same except for Easter and Christmas, where the only change will be a watered down version of a normal Sunday. Very early on in Christian history the adherence to Jewish festivals was abandoned and replaced. However, most modern churches no longer even mark the traditional Christian calendar. The argument for throwing out these traditions was that it was just boring old Church and we needed to be modern. But by doing so overall church numbers have continued to decline, we have Sunday-only Christians and a population with rapidly declining levels of faith.
Scientific rationalism, therefore, was what Newton called the ‘fundamental religion’. But it had been corrupted with ‘Monstrous Legends, false miracles, veneration of reliques, charmes, ye doctrine of Ghosts or Daemons, and their intercession, invocation & worship with other such heathen superstitions’…
God had become a mere force of nature. Theology had thrown itself on the mercy of science. At the time this seemed like a good idea… In reducing God to a scientific explanation, the scientists and theologians of the seventeenth century were turning God into an idol… Newton, Bentley and Clarke argued that nature could tell us everything we needed to know about the divine. God was no longer transcendent, no longer beyond the reach of language and concepts… But what would happen when a later generation of scientists found another ultimate explanation for the universe?
Scientific Religion (pg 200, 202)
The above excerpt tries to cram four pages at the end of a very detailed chapter into two paragraphs but hopefully it gets some of the key points. Trying to explain God through scientific processes seemed like a good idea at the time. However, in doing so, over the last four hundred years we have redefined God in terms of science and tried to prove his existence through science and only science. The problem, of course, with this is every time we have given a proof for God in science someone has managed to counter prove that God does not exist. This of course has led to the creationism, intelligent design, evolution debates.
The concept of a ‘Personal God’, interfering with natural events, or being ‘an independent cause of natural events’ makes God a natural object beside others, an object among others, a being among beings, maybe the highest, but nevertheless, a being. This indeed is not only the destruction of the physical system but even more the destruction of any meaningful idea of God.
A God who interfered with human freedom was a tyrant, not so different from the human tyrants who had wrought such havoc in recent history… many had forgotten how to interpret the old symbolism and regarded it as purely factual. Hence these symbols had become opaque; transcendence no longer shone through them. When this happened, they died and lost their power, so when we spoke of these symbols in a literal manner, we made statements that were inaccurate and untrue.
Paul Tillich, Unknowing (pg 269 – 270)
This point is rather interesting. More and more I am rejecting the idea that God influences and changes every waking second of our lives. The idea that God will find you a carparking spot just seems absurd to me. However, books of the bible tell us stories of God writing in the walls of buildings, and swallowing whole armies in the sea. Do we reduce this an explanation of a random event or believe that in some cases God does change what we see in reality?
We can no longer speak of God easily to anybody, because he will immediately question: ‘Does God exist?’ Now the very asking of that question signifies that the symbols of God have become meaningless. For God, the question, has become one of the innumerable objects in time and space which may or may not exist. And this is not the meaning of God at all.
God could never be an object of cognition, like the objects and people we see all around us. To look through the finite symbol to the reality – the God beyond ‘God’ that lies beyond theism – demands courage; we have to confront the dead symbol to find ‘the God who appears when God has disappeared in the anxiety of doubt’.
Unknowing (pg 270 – 271)
And this is where faith comes in. We can’t prove God exists through our physical means. But we have faith in the unknown, in those things that we cannot understand or explain. Faith isn’t just a way for us to find comfort in not knowing what happens when we die – do we turn to dust or does our soul live on? It is so much more than that. Faith defines how we live our life, it isn’t a moral compass we can most certainly be moralistic without having faith but more so it shapes our understanding on our place and purpose in this life.
In all its forms, fundamentalism is a fiercely reductive faith. In their anxiety and fear, fundamentalists often distort the tradition they are trying to defend. They can, for example, be highly selective in their reading of scripture. Christian fundamentalists quote extensively from the Book of Revelation and are inspired by its violent End-time vision, but rarely refer to the Sermon on the Mount, where Jesus tells his followers to love their enemies, to turn the other cheek and not to judge others. Jewish fundamentalists rely heavily on the Deuteronomist sections of the Bible and seem to pass over the rabbis’ injunction that exegesis should lead to charity. Muslim fundamentalists ignore the pluralism of the Qur’an and extremists often quote its more aggressive verses to justify violence, pointedly disregarding its far more numerous calls for peace, tolerance, and forgiveness. Fundamentalists are convinced that they are fighting for God, but in fact this type of religiosity represents a retreat from God. To make purely human, historical phenomena – such as ‘Family Values’, ‘the Holy Land’ or ‘Islam’ – sacred and absolute values is idolatry and, as always, their idol forces them to try to destroy its opponents.
Death of God? (pg 282)
Armstrong certainly starts pulling the punches by describing fundamentalists as idol worshippers. But she does have a very valid point. So much of church fundamentalism is caught up in judging others rather than loving others. This certainly does not mean that we should be open to accepting everything and letting anything go. But rather than constantly focussing on what is wrong we need to look at how we can bring light to the world.
Noting that atheism is always a rejection of of a particular conception of the divine, he [Caputo] concludes: ‘If modern atheism is the rejection of a modern God, then the delimitation of modernity opens up another possibility, less the resuscitation of pre-modern theism than the chance of something beyond both theism and the atheism of modernity.’
It is an enticing prospect. If atheism was a product of modernity, now we are entering a ‘postmodern’ phase, will this too, like the modern God, become a thing of the past? Will the growing appreciation of the limitations of human knowledge – which is just as much a part of the contemporary intellectual scene as the atheistic certainness – give rise to a new kind of apophatic theology?
Death of God? (pg 302 – 303)
I strongly disagree with Armstrong on this point. Even if our understanding of how much or little we understand changes I don’t see an united marriage of religion and atheism happening. There will always be those who believe in something more and those who reject it.
There really is only one conclusion from this long blog post: read this book. It will challenge your faith, and make you really think about what you believe, why you believe and how you act.
Embarrassing as it is, last night was the first time in two years I have been out on New Year’s Eve. However, if you live in Sydney you simply cannot miss the best fireworks display in the world.
Most of the good viewing spots for the fireworks are taken very early in the morning with some people camping out for over 24 hours to get a perfect spot. I am too lazy and not silly enough to try this so I figured I would find somewhere where I could be guaranteed a great view without a massive wait. That spot was on the headland at Barangaroo which is to the west of the Harbour Bridge. Entry to Barangaroo cost $5 but it was the best five dollars I have ever spent, especially as others were spending five hundred dollars to view the fireworks from the Opera House which is about the same distance from the Bridge.
Gates to Barangaroo opened at 6pm and we joined the queue at 5.30pm. Upon entry people were split into two groups – those with bags and those without. To get the best view our group gave all our bags to a few people, took the rugs out of them and we through the smaller queue for those with no bags to get a good spot set up. The plan was brilliant and we ended up against the safety barrier with an unimpeded view of the harbour bridge and inner harbour.
One of the great things about going to a managed site was that speakers were set up broadcasting the official soundtrack to the evening. The soundtrack was anything but the expected dry and boring music. Instead it was remixed versions of hits from the 80s, 90s, 00s that had people dancing in both the licensed and non-licensed areas of the site. Living on a Prayer, would fade into Blink 182 which would be followed by The Offspring to be followed by Keshia.
The 9pm family fireworks were enough to convince me that at midnight we would be in for a good show. The fireworks were somewhat timed to a mixture of classical and pop music – including Justin Bieber. The fireworks were coming off buildings in the city, the bridge, and barges in multiple places in the harbour so everywhere you looked something was happening. Believe me photos simply cannot show how amazing it is.
After the 9pm fireworks a lot of people left. Mostly families, but I was somewhat surprised by the number because of having to pay to get in and having one of the best spots I expected most to stay. The almost three hour wait between 9 and midnight became long and boring at times. There was a parade of boats on the harbour but there was not enough happening to keep you entertained. At around 11.15pm lots of people started to push forward, and at one point we almost lost out spot against the guard rail as people just pushed in front while we were sitting down. Lucky for us they moved after we gave them a dirty look.
The midnight fireworks were different to what I expected. What you see on TV (and it lots of my photos) is the Harbour Bridge being the centre-point of all the fireworks. In reality the Harbour Bridge is only one part of the show. More fireworks were launched off barges than the Bridge. But like the 9pm fireworks everywhere you looked there was things exploding. The attitude of people was really good, with people ducking so other could take photos over their heads and the like. In total there was 12 minutes of fireworks but because of how awesome it was it only felt like 3 or 4.
Once the fireworks were finished we started the long walk back to Hyde Park for buses. The media was reporting there was 1.5 million people in town but you didn’t really notice it until you got to George Street. George Street was at a packed and essentially stopped. It took close to an hour to get through to Hyde Park from there. After getting friends onto buses I walked home arriving at 1.30am.
Eight friends, best fireworks on earth, music, dancing, fun. Best New Year’s Eve Ever.