Tag Archives: law

Neighbours?

via Daily Prompt: Neighbors

I’m tempted to say Kylie Minogue and Jason Donovan, for those of you who have encountered that TV show that began in 1985 and hasn’t stopped since.

I’m more interested in the ethics of who is my neighbour? In the gospel of Luke, there is a wonderful story of when a teacher of the law tries to test Jesus on his knowledge of the law. Jesus quotes to him the first two commands, love God and love your neighbour. The teacher of the law tries Jesus again and asks “And who is my neighbour?” And Jesus tells that famous story of the ‘Good Samaritan’ to illustrate loving your neighbour. The story focussed on the rivalry between the Jews and the Samaritans and the vast cultural gulf that alientated them, but on this occasion a Samaritan is the only one to stop and help a victim of robbery, a Jew,  who is wounded and laying in the road. The story ties with another ethical dilemma from Matthew 5, where Jesus asks his followers to love their enemies. In essence, the ethical principle here is love everyone, even your enemies (which raises a question as to the nature and perception of who or what an enemy is, so a dig back at reframing is the way here). The outcome would be that love goes around, and thus we too will be loved, even by our enemies, or, what goes around comes around.

For me there is a further connect with the Buddhist principle of non-harming.

And in Deep Ecology – my neighbour is my neighbour, my sisters and brothers across the world, but my neighbours are also my lemon tree, the red gum out front, the silver beet out back, the family cat, the parrots eating off my fruit tree, the rats in the ceiling, the ducks in the diversion drain, the river nearby, the moon, the planets ….

If we loved our neighbours as ourselves, imagine the difference it would bring to the whole of life.

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G’day neighbours.

Paul,

pvcann.com

 

 

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Seeking Asylum: The U.N. Convention (or part two)

On December the 10th,1948 the United Nations publicly proclaimed the Universal Declaration of Human Rights in the General Assembly, it was two years in the making. The draftees were one from Canada, China, Lebanon and France, and Eleanor Roosevelt was its champion for adoption by the U.N.

Article 14 was the Article stating the world’s agreement that a refugee fleeing persecution had the right to seek, and the right to be provided with refuge.

The Convention in general, and article 14 in particular, came out of the experience of World War Two. And it came at a time when the world was changing (again) and facing new anxiety over communism and nuclear war. It also came amidst demanding post-war recovery programs for many nations with many devastated structurally and economically, and some in long term debt. So it was no trivial matter to expect that Article 14 was going to be a high demand on any nation given that people movement continued, and then grew post war with such economic devastation to contend with.

In 1951 the U.N. adopted the United Nations Convention relating to the Status of Refugees, thereby expanding Article 14 into a full convention in its own right. it was put into force on April 22nd, 1954. but because the framing of the convention had been done with the recent World War in mind, it was limited in scope and geographical reference. So in 1967 the U.N. passed an amendment – the 1967 Protocol (which is the only amendment to date) which gave unrestricted universal application to the 1951 Convention.

The Convention and Protocol consolidated existing positive practices with regard to refugees such as the idea of a ‘Nansen Passport’ (Fridtjof Nansen the first Commissioner for Refugees – League of Nations 1922) which was to enable freedom of movement and gave identity to refugees. 

The Convention is status and rights based, and parallel to is has been the development of the International Human Rights Law.

There are some key points that should be noted about the Convention as I see it: 

  • The Convention was framed at a time when there was great upheaval and change.
  • The Convention was framed with the knowledge that the world was economically struggling.
  • The Convention was framed with cooperation from nations with diverse needs and views and often mutual antagonisms, but yet who rose above it all to make the Convention possible.
  • Arguably, the Convention came at a time, that because it was a different era, might be considered to be ‘primitive’ in  historical terms and development. Thus, if we live in a more enlightened and developed time, surely the Convention should not only stand inviolable, but if necessary, should be strengthened in favour of refugees rather than weakened by shallow political arguments! My contention is that if we consider ourselves to have progressed then surely we will have moved on from tribalism and selfish needs to global needs and reconciliation?
  • Australia was a proud and major contributor to the framing of the Convention and an avid supporter of its proclamation and adoption.
  • Australia was a positive sponsor of the 1967 Protocol.

The Convention also provides for protection of refugees by:

  • Requiring signatory states to provide asylum subject to the Convention.
  • Requiring signatory states to protect and provide basic life needs for refugees.
  • Requiring that signatory states do not expel or send refugees back to state they came from, this is one of the main principles of International Law – non-refoulment – which safeguards refugees from being returned to places of risk and danger. 

It seems to me that Australia has entered a time of psychological and cultural redoubt. 

Since the Howard Coalition Government came to power in 1996 there has been a desire to limit and prevent asylum seekers from directly entering Australia by the Coalition and by Labor. This was thought to be achievable by processing asylum seekers off-shore at Christmas Island, Manus Island and Nauru. This gets around the Convention because we are only obligated to accept asylum seekers who either (a) apply from within their own country to be given asylum in Australia or, (b) can enter by whatever means of their own or (c) are part of a U.N. negotiated quota. So that off-shore processing prevents direct entry, there are few places asylum seekers can apply to in any country, and therefore the number of asylum seekers is successfully diminished. However, while this may be ‘good politics’ (sic) it is a diminishment of our international role through the U.N.,  and it is an abrogation of our responsibility to the Convention in the spirit of the law. 

Since 1996 it has been politically expedient for politicians to play with the issue of Asylum as if it were an inanimate thing, rather than the lives of real people. A number of red-herrrings have been used to support the prevention of asylum seekers, economic (there have been no real (reviewed) costings of direct acceptance of asylum seekers in the public sphere), unemployment (a fickle topic to promote as definitive in any argument), population explosion (we are almost static). I can’t help but think that beyond these arguments, which are poorly argued in Parliament and in public, we are actually dealing with the issue of race, religion and culture. Which is ironic, because those are some of the very reasons the asylum seekers come in the first place. This is clearly in contravention of the Convention and International Law, to which we are proud signatories, this, I believe, is a classic example of hypocrisy and political cowardice.

I can only conclude through my own reading and my direct experience with refugee families that we are as a nation playing to the idea of Australia as the White redoubt. Epic moral failure and an inability to explore positive humanitarian options onshore (as most other nations do).

Basically, if we cannot abide by the Convention, then perhaps we should withdraw from it, rather than pretend, at least then we could be seen for what we really are and believe – at least politically – a race conscious, religiously intolerant, culturally narrow nation(?).

And yet in spite of that, I still hold to a hope that we might yet see the light and think more globally and live a less insular life and open up fortress Australia.

Paul

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Seeking Assylum: A Christo-Judaic View (or part one)

From a Christo-Judaic view the notion of refuge has been vital for justice and for the health of community. Internally, the people of ancient Israel were instructed (God through Moses) to designate six cities of refuge for those who had slain another person (Pentateuch – Numbers 35). If the slayer/murderer could make it to the city of designated refuge they were reprieved from the death penalty so long as they remained within the refuge city’s walls. it was latterly taught in rabbinical schools that any town run by the Levites was to be considered a town of refuge but only the designated towns could not refuse or revoke a refugee. So, although this was particular to Israel, it stands as a principal of compassion and for all people because Israel was originally to be the model for other peoples on how to live in the light and love of God.

And there is the imperative from Leviticus 19.33 – 34, that the people of Israel were to treat any alien in the land as if they were their own family. The end of verse 34 is particularly significant because it reminds the people of Israel that they too were once aliens in the land of Egypt. As with ironic and prophetic poignancy the Holy Family were also to find refuge in Egypt! (doubly ironic given the state of affairs of the modern Middle East!).

The missionary Don Richardson working in West Papua or Irian Jaya discovered that in that culture there was provision for cities of refuge.

In Islam the refugee is also cared for irrespective of religion or culture. The Prophet Muhammad found refuge among the people of Madinah, and there are many historical anecdotes and historical records of acts of refuge for Muslims by others and by Muslims for people of all persuasions. Shari’ah Law (Pathway) also encourages the safety of aliens and refugees, and teaches that anyone seeking refuge in a Mosque or sacred place is to be given protection and hospitality. But it also goes further and and encourages people to designate their homes and civic buildings as places for refuge. in the Qur’an, Sura 9.6 (see also sura 8.72 ff., and 9.100, 117, among many) asks for pagans to be given refuge, and yes, in the hope they will also eventually find hope in Allah, but the refuge (Aman) must be given!

Whether you are religious or not isn’t the point, it is that in culture past, people found within themselves to look beyond self and even to make laws to protect people, especially those seeking refuge. and if you are prone to a cynicism (original meaning – to question) then it is not about how religion has clearly failed to honour its own teachings. The ideal still stands, can we reach it?

I reflect on that and find hope, hope for a world where we are less concerned for tribe and self and more concerned for building a community where care and compassion can be the foundation for a less negative world. Where the globe itself is a city of refuge.

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