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When you put rising housing costs alongside stagnating wages, an alarming trend in normalising insecure work, persistent unemployment and underemployment, and statutory incomes that are going backwards in real terms, there’s good reason to be deeply worried about an increase in homelessness.
In Victoria the latest lockdown has prompted fresh questioning of the business-as-before approach to life after COVID-19. In particular it urges renewed reflection on the connection between the remuneration of work and its importance to society.
The case against euthanasia is much more difficult to promote, not because it is weak — it is not — but because it is much more complex.
No one on either side of the debate wants to see people suffer and the euthanasia debate is not about if we will die — we all will at some point. The debate is about how we will die and whether some ways of dying, namely euthanasia, are unethical and dangerous, especially to vulnerable and fragile people, and destructive of important shared values on which we base our societies.
Peace, laughter and lightness during dying might seem unlikely, but such experiences are common, not rare. Seeing and sharing in these sudden, strengthening consolations (and receiving them in my own griefs) have taught me about our awesome potential to transcend suffering, and confirmed why we don’t need euthanasia or assisted suicide.
Pope Francis is the first Pope to ever visit Iraq. Although Pope Francis only spent three days in Iraq, his visit received much attention and support from the Iraqi Government and was of major interest to Iraqis both in Iraq and here in Australia. I spoke with several Iraqis in Australia in order to hear their thoughts on this historic visit.
The Royal Commission was right to insist on a human rights focus to aged care. It should also be insisted on in care for people who experience mental health issues. For that focus to remain sharp, however, it must be based in attention by people at all levels of responsibility, political and managerial included, to the concrete human relationships of the people whom programs serve.
The young in Myanmar have no personal memory of those events of 1988 and 2007. They are Generation Z, raised on the internet and with new ways of communicating. Their emotions overcome fear. Gen Z meets the deadly threat with humour and creative protest.
We live in a time when around the world so many lives seem not to matter. Whether they be Uighur lives, women’s lives, Black lives, Yemeni lives or refugee lives. So widely disregarded in practice, the large claim that every life has value, however, oftentimes has to be justified. The ultimate reason is that each human being is precious and has an inalienable dignity. No person may be used as a means to another’s end.
Whereas the Vatican II document sought to engage with, and to respect, the autonomy of the modern world and its science, only too many of the Vatican’s official statements over the past fifty years have effectively resiled from that commitment.
A recent report from Jesuit Social Services’ Support after Suicide program reflects on the experience of people who have accompanied a friend or family member before, through and after their suicide. At the heart of the report is its insistence on the importance of the human face in health care.
Amid the disruption of predictable life wrought by the coronavirus, governments have focused on jobs. Jobs lost in the response to the virus, and jobs created as we emerge from the crisis. The focus is worthy — behind each job lost is a person whose life has become anxious and uncertain. The language, however, is concerning. Defining the challenge as one of creating jobs expresses an understanding of work, the inadequacy of which the coronavirus has laid bare.
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