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The discussion in Australia as to how such atrocities are to be approached is telling. The call for responsibility has varied by degrees. Most tend to some variant of the rotten apple theory: a few particularly fruits that may be isolated and extruded from the barrel. Culpability can thereby be confined, preserving the integrity of other military personnel and, importantly, political decision makers.
I would like here to reflect on the relationship between accountability and other essential aspects of public life: reflection, responsibility, and praise or blame with their attendant punishment and reward. The order and priorities within these need to be respected both in government action and in public comment.
If they are to enlist the support of their people in acting responsibly in the face of coronavirus, governments must themselves practice responsibility. They must look to the good of the whole community, and especially to disadvantaged people who are at the greatest risk of contracting the coronavirus.
While there have been endless social media posts, political campaigns and the like about staying safe by staying at home, I have been concerned about the many people who are not safe at home and what this may mean to them. What will this mean for the woman who’s been living with a domestic violence perpetrator for years?
When limitations are placed on an individual’s liberty some people will call it bureaucracy or tyranny; others will say that they have been denied an opportunity to make decisions. The common sense middle position is typically that freedoms should be protected if they do not infringe on other peoples’ rights.
'Finally!' we might think, regarding the commencement of the royal commission after the mainstream revelation of the abuses at Don Dale and other juvenile detention centres. But is this just another deferral to a disinterested power? What can we hope will come of moves like this from leaders whose own legitimacy feels so craven and thin? I suspect not much. There are already claims the royal commission into the protection and detention of children in the NT is on shaky ground.
Who owns a cultural object? Who has the right to determine cultural values? And how can public institutions exercise cultural responsibility? It's a timely set of questions as we consider the implications of the National Gallery of Australia's return of ancient Indian sculptures, the British Museum's refusal to return Indigenous objects, or Lionel Shriver's rejection of minority cultural identities. Each of these unleashes complex, painful consequences that can undermine cultural value or cultural safety.
Last week two reports exposed the limits of Australian responsibility to people who have suffered as a result of historical or present Government actions. The Closing the Gap Report revealed more failures than successes, and Tony Abbott's response to the Report was exemplary in taking responsibility. Not so with the Human Rights Commission Report into children in detention. He denied responsibility and accused the messenger of deliberately distorting the facts.
Many regard the 'Responsibility to Protect' as a doctrine which licences military intervention when civilians' lives are threatened by murderous governments. In fact, R2P emphasises the 'responsibility to prevent' as much as it does the responsibility to intervene.
It may be tempting to believe that the 4WD we were driving while talking on our mobile phone has bumped over a wombat. Responsibility involves upfront acknowledgement of the negligent behaviour that has caused suffering to others.
It is time for government leaders to stage a ‘walk in’ and recommit the country’s resources for the health of everyone.
Corporate social responsibility is not the same as ethical behaviour, but it is an important component of such action. It is therefore important to measure companies’ social responsibility and work out how their performance can be improved.
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