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Unfortunately that's how a democracy works, or there is the other option where the minority has the say over the majority as in some other countries, damned if you do, damned if you don't.The issue doesn't only affect the minority, the collective has to pay for any outcome that eventuates, if you don't give those who have to pay the cost the right to speak. Well that isn't good either, it only works when you are in the sector that benefits, which usually then ends with majority unrest.The second point which raises the issue of disadvantage, where services are available aboriginals have the same access to them as every other member of society, where they chose to live in extremely remote areas, they do receive services but obviously they are difficult and expensive to maintain. If a group of non indigenous chose to start a commune in a remote area of Australia, no services at all would be provided, so from that perspective the majority are facilitating a lifestyle choice that wouldn't be available to the majority.As I have said, the only way I can see all this being resolved is by paying restitution and moving on.From your article:There are at least two obvious bases.First, as a rectification of past injustices. For example, if someone steals a painting from you, then you are entitled to have your property back or to receive restitution. This can apply cross-generationally.If the Nazis stole your great-grandfather's painting, then you are entitled to have it returned to you or receive compensation if the painting emerges many years later, even if your great-grandfather is long deceased.First Nations people of Australia have suffered specific and significant injustices that other groups have not, such as the loss of sovereignty over their traditional lands, and they are therefore entitled to redress, which could (in part) take the form of a Voice.The second basis is to rectify a specific disadvantage. As Canadian political philosopher Will Kymlicka puts it:For example, Australians with a disability are entitled to certain rights, such as disability support, that members of other groups are not.On a range of measures, from health to education and wealth, Australia's First Nations people face significant disadvantages, and it's therefore reasonable that members of that group receive specific rights to counteract the specific forms of disadvantage they experience.
Unfortunately that's how a democracy works, or there is the other option where the minority has the say over the majority as in some other countries, damned if you do, damned if you don't.
The issue doesn't only affect the minority, the collective has to pay for any outcome that eventuates, if you don't give those who have to pay the cost the right to speak. Well that isn't good either, it only works when you are in the sector that benefits, which usually then ends with majority unrest.
The second point which raises the issue of disadvantage, where services are available aboriginals have the same access to them as every other member of society, where they chose to live in extremely remote areas, they do receive services but obviously they are difficult and expensive to maintain. If a group of non indigenous chose to start a commune in a remote area of Australia, no services at all would be provided, so from that perspective the majority are facilitating a lifestyle choice that wouldn't be available to the majority.
As I have said, the only way I can see all this being resolved is by paying restitution and moving on.
From your article:
There are at least two obvious bases.
First, as a rectification of past injustices. For example, if someone steals a painting from you, then you are entitled to have your property back or to receive restitution. This can apply cross-generationally.
If the Nazis stole your great-grandfather's painting, then you are entitled to have it returned to you or receive compensation if the painting emerges many years later, even if your great-grandfather is long deceased.
First Nations people of Australia have suffered specific and significant injustices that other groups have not, such as the loss of sovereignty over their traditional lands, and they are therefore entitled to redress, which could (in part) take the form of a Voice.
The second basis is to rectify a specific disadvantage. As Canadian political philosopher Will Kymlicka puts it:
For example, Australians with a disability are entitled to certain rights, such as disability support, that members of other groups are not.
On a range of measures, from health to education and wealth, Australia's First Nations people face significant disadvantages, and it's therefore reasonable that members of that group receive specific rights to counteract the specific forms of disadvantage they experience.
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