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It had been a long journey for the family gathered in the Cambodian office of Jesuit Refugee Service, but their search for a safe environment amidst people who would treat them kindly was not yet over. Genuine refugees set their compass for Australia expecting to find the democratic, resourceful and accountable country of which they have heard. The Coalition's reprehensible 'Cambodia solution' shows just how wrong they are.
The succubus of medieval legend is a female demonic being, sexual intercourse with whom can result in sickness or death. This resonates uneasily with the attitudes of contemporary 'men's rights' movements who view women as social and sexual aggressors. The greatest irony confronting the 'succubus' of Under the Skin is that the femaleness that she had wielded as a weapon proves also to be what marks her out as a victim.
Ministers and officials structured on Manus a sustained deterrence scenario intended to be so awful as to choke off the flow of boat people. The impeccable logic of the plan reflects the logic of psychopathy. Psychopaths are highly intelligent, good planners, manipulative, with expert knowledge of human nature, yet lacking in empathy. Whatever their motivation, the planning of the Australian ministers and officials ticks all these boxes.
There is little doubt that it is too soon and the story too tragic to be the butt of jokes. But the fact that such responses exist speaks to the ways in which this story has permeated the public imagination in unhealthy ways. The engagement is frequently marked by genuine concern, but also contains a deeply voyeuristic fascination that is divorced from the humanity of these events. People love a mystery, and an unhappy ending even more.
We created this risk, intending it to 'deter' boat people and people smugglers. As a consequence, we've created racial conflict in PNG and the collapse of the rule of law in Nauru. Now, it is surely a duty to re-evaluate a policy that leads to mental illness, destruction of property, hope, imagination and civil society, and death. I think we have a duty to refugees, because we are descended from refugees and may be refugees ourselves, one day.
While realpolitik can drive us beyond a healthy scepticism to cynicism and indifference, British cultural thinker Roman Krzaric contends that when we look beyond the real — through imagination, creativity, vulnerability and networking — we can bring about the ideal of 'empathy on a mass scale to create social change' and even go about 'extending our empathy skills to embrace the natural world'. Without dreamers like Krzaric, we're stuffed.
TV viewers are alarmed that they can so easily identify with Ja'mie King, Chris Lilley's studiously unlikeable comic creation in ABC1's Ja'mie: Private School Girl. In a previous incarnation, Ja'mie was sponsoring underprivileged Third World children about whom she knew little and cared less. People like Ja'mie have a pathological disability to feel the needs of others.
Grace is both a character and a state of being. As the lead supervisor of a foster care facility, she oversees her charges with a combination of firmness and friendship. She strictly enforces rules and protocols while remaining unerringly empathetic, easily glimpsing the pain and trauma that lies just beneath the hostile or eccentric facade. But her power of empathy has its roots in past experience that threaten to smother her present.
Police detective Bruce Robertson is corrupt, violent, misogynistic, and a depraved drug addict. But he is not entirely inhuman, and Filth spends much frenetic energy trying to map the ghastly inner wounds that bleed greenly into his outer corruption. But just how do you build sympathy for a character whose near-to-first on-screen act is to sexually assault the underaged girlfriend of a murder suspect?
If it happened then, it could happen now. Unless we take children seriously as people, it will. Unless individuals within the culture of their institution see it as a duty to stick their necks out and challenge its culture, it will. Unless bishops and archbishops and cardinals and religious supporting them take personal responsibility for protecting vulnerable people ahead of protecting the reputation of their institution, it will happen again.
Christian activist and author Shane Claiborne wrote that the real tragedy of poverty is not that we do not care about the poor, but that we do not know the poor. As my memories of particular brushes with people living in poverty fade, feelings of empathy begin to lose their potency; a natural attrition when their reality, so distant from my own, is so lost among the 'First World Problems' of my inner city life.