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This year Refugee Week has been swallowed by the disruption caused by COVID-19, and by the fracturing of society in the United States. In a world where people naturally turn inwards, those who seek protection from persecution receive little public attention or sympathy. It becomes all the more important to reflect on the world of which refugees are part and why their lives matter to us.
In recovering from catastrophic events, we need to look beyond the simple defining of problems, finding solutions that match them and naming agencies responsible to fix them. We need to be curious about the persons involved, their interlocking relationships which have contributed to the trauma and the possibilities for healing within those relationships.
The internet and the online spaces are indeed becoming our lifelineĀ for expression and assembly. This lifeline is under threat and deserves much more protection than it currently has under international law. We now have an immediate opportunity to remedy that.
How to make sense of what is going on? I think that there are ostensibly competing discourses at play. Apart from widespread community concern, or even fear, I see three different spheres of risk that are melding together in the collective (non-expert) consciousness: public health, personal health, and workplace health and safety.
To speak of the ecology of words can be illuminating because it evokes the wide range of relationships that words embody. It also invites us to ask broad questions about the healthy and unhealthy use of words in a society.
On 23 January, the International Court of Justice handed down an unprecedented unanimous decision on provisional measures in the case of The Gambia v Myanmar. While the judgement has given hope to some, the Rohingya population still remains largely in dismal and precarious refugee camp conditions.
From strip searches to a needlessly low minumum age of criminal responsibility, Australia continues to be a menacing place for children encountering law enforcement. The need to be seen as 'tough on crime' plagues the major parties and precludes nuances within the criminal justice sphere including the protection of the rights of the child.
Johnson describes this encounter as one of grandeur, the same feeling some adherents of religion experience when they visit a sacred site or enter a holy place of worship. In this way, nature is a mystical experience. It's the closest feeling I get to an overwhelming presence that is all encompassing and all forgiving at the same time.
Now that the UK is in the final phase of leaving the Union we should ask, before the bell tolls, how much this misadventure — or folie de grandeur — was due to politicians putting their interests above those of the nation, ignoring democratic theory and long-settled constitutional practice.
When devising policies for people on the margins, Australian governments seem always to settle on punitive measures. Although imprisonment has a place in penal policy, the focus should be on the persons who perpetrate crime and on those who are damaged by it. Penal policy is ultimately about ensuring just relationships.
The regulations these guys have to abide by — the behavioural hoops they need to navigate — are designed to protect them, the volunteers and the property of the host churches. It is an ethical dilemma, the ceding of normally inviolate personal freedoms for the use of the facilities. I don't know how I would feel about it if I was in their shoes.
In addressing these issues as priorities, I would argue for not focusing on big ideological statements or on a one-size fits all climate policy, but rather invest in the resilience and adaptability of a capitalist/consumer system to meet our environmental concerns.
37-48 out of 200 results.