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I was just fifteen years old when I was forced to run for my life. I dreamed of seeking a better education in Australia and becoming a pilot. Instead, I became a refugee in Indonesia, which does not recognize my existence and basic rights. I am even refused an education in this country. I have been in limbo for the last eight years.
Approaching the walled and caged building where the sentence was carried out, our young fellows have always been struck by something of a paradox proclaimed in two signs at the door: ‘Bureau of Corrections’ alongside ‘Lethal Injection Chamber’. They were quick to seize upon it. ‘How can you correct and rehabilitate a person after you have killed him?’ they would ask.
With Joe Biden securing the electoral college votes necessary to win the White House, the concern is whether the transition of power will be one marked by paroxysms of rage and disruption. Donald Trump is promising not to go quietly.
Bosses give any number of reasons, often focused on some vaguely defined notion of productivity, why they do or don’t support remote working, but ultimately it comes down to a single, fundamental question: what is the ideal balance between reducing expenditure and surveilling workers?
Such a profound lack of action from our own government on an existential issue of this magnitude certainly doesn’t inspire hope. So when it comes to climate anxiety as a clinical issue, this is not only a risk factor, but also a barrier to treatment.
Tall Fences, Taller Trees, directed by Dutch-based Iranian filmmaker, Arash Kamali Sarvestani, is a companion to Chauka, Please Tell Us the Time, which Sarvestani co-directed with Kurdish-Iranian writer and Manus Island detainee, Behrouz Boochani. On its most basic level Tall Fences, Taller Trees documents the making of the first film, but it is far more than that.
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.
While the legislation was proposed as something of a measure of last resort, the numbers already tell a different story. Unfortunately, many of us with a disability look at these figures (and at the proposed legalisation of euthanasia in New Zealand, which will be voted on later this year) with a weary mix of familiarity and horror.
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.
The coronavirus pandemic has been utilised by Latin American governments — prominent examples being Brazil and Chile — to militarise societies, criminalise resistance and normalise violence.
Broken wall hand sanitizer containers, hand soap shared by a large number of people, and six people sharing a bedroom would not be allowed at hotels where returning travellers are in 14-day lockdowns. They would be viewed as breaking government restrictions on safeguarding against the spread of COVID-19. But these are the conditions at Kangaroo Point hotel, the Brisbane hotel where around 114 refugees and asylums seekers are under the coronavirus lockdown.
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.
61-72 out of 200 results.