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This new edition of Retreat from Injustice has the strengths and style of its predecessor: the account of human rights in Australia is firmly grounded in historical and international contexts; the availability and limitations of rights and freedoms are clearly detailed and illustrated with cases; and a particular spotlight is placed on key current human rights issues including terrorism, indigenous issues and asylum seekers.
Presents the major features of Australian human rights law with an overview of the development of human rights in world history, and the sources of Australian human rights law. Covers constitutional rights, political heritage, international covenants and standards and common law. Focuses on topics such as anti-discrimination and affirmative action laws, Aboriginal rights, Australia's treatment of refugees and immigrants, freedom of speech, and rights of people in the criminal justice system. Includes a table of cases, references and an index. O'Neill is acting president of the Guardianship Board, NSW. Handley is senior lecturer in law at the University of Wollongong.
God does not suggest, he commands that we do justice. Social justice is not optional for the Christian. All injustice affects others, so talking about justice that isn't social is like talking about water that isn't wet or a square with no right angles. But the Bible's call to seek justice is not a call to superficial, kneejerk activism. We are not merely commanded to execute justice, but to "truly execute justice." The God who commands us to seek justice is the same God who commands us to "test everything" and "hold fast to what is good." Drawing from a diverse range of theologians, sociologists, artists, and activists, Confronting Injustice without Compromising Truth, by Thaddeus Williams, makes the case that we must be discerning if we are to "truly execute justice" as Scripture commands. Not everything called "social justice" today is compatible with a biblical vision of a better world. The Bible offers hopeful and distinctive answers to deep questions of worship, community, salvation, and knowledge that ought to mark a uniquely Christian pursuit of justice. Topics addressed include: Racism Sexuality Socialism Culture War Abortion Tribalism Critical Theory Identity Politics Confronting Injustice without Compromising Truth also brings in unique voices to talk about their experiences with these various social justice issues, including: Michelle-Lee Barnwall Suresh Budhaprithi Eddie Byun Freddie Cardoza Becket Cook Bella Danusiar Monique Duson Ojo Okeye Edwin Ramirez Samuel Sey Neil Shenvi Walt Sobchak In Confronting Injustice without Compromising Truth, Thaddeus Williams transcends our religious and political tribalism and challenges readers to discover what the Bible and the example of Jesus have to teach us about justice. He presents a compelling vision of justice for all God's image-bearers that offers hopeful answers to life's biggest questions.
Pastoral care is often focused on individual problems, but much of what harms and impedes us stems from the larger social maladies at work in our lives. This unprecedented gathering of two dozen essays discusses the realities of racism, sexism, heterosexism, ageism, ableism, and classism prevalent within the church and society in an effort to broaden and inform pastoral caregivers with the knowledge and the skills needed to respond effectively to oppressed and marginalized persons. The volumes also help pastors to reflect on the ways their own social location has an impact on their ministries and to gain familiarity with resources available to support pastoral caregivers in a variety of contexts.
It has been well-established that many of the injustices that people around the world experience every day, from food insecurity to unsafe labor conditions and natural disasters, are the result of wide-scale structural problems of politics and economics. These are not merely random personal problems or consequences of bad luck or bad planning. Confronted by this fact, it is natural to ask what should or can we do to mitigate everyday injustices? In one sense, we answer this question when we buy the local homeless street newspaper, decide where to buy our clothes, remember our reusable bags when we shop, donate to disaster relief, or send letters to corporations about labor rights. But given the global scale of injustices related to poverty, environmental change, gender, and labor, can these individual acts really impact the seemingly intractable global social, political, and economic structures that perpetuate and exacerbate them? Moreover, can we respond to injustices in the world in ways that do more than just address their consequences? In this book, Brooke A. Ackerly both answers the question of what should we do, and shows that it's the wrong question to ask. To ask the right question, we need to ground our normative theory of global justice in the lived experience of injustice. Using a feminist critical methodology, she argues that what to do about injustice is not just an ethical or moral question, but a political question about assuming responsibility for injustice, regardless of our causal responsibility and extent of our knowledge of the injustice. Furthermore, it is a matter that needs to be guided by principles of human rights. As she argues, while many understand human rights as political goals or entitlements, they can also guide political strategy. Her aims are twofold: to present a theory of what it means to take responsibility for injustice and for ensuring human rights, as well as to develop a guide for how to take responsibility in ways that support local and global movements for transformative politics. In order to illustrate her theory and guide for action, Ackerly draws on fieldwork on the Rana Plaza collapse in 2013, the food crisis of 2008, and strategies from 125 activist organizations working on women's and labor rights across 26 countries. Just Responsibility integrates these ways of taking political responsibility into a rich theory of political community, accountability, and leadership in which taking responsibility for injustice itself transforms the fabric of political life.
Transgender people are among the most marginalized and vulnerable populations in the world. Misinformation, lack of education, and lack of experience among cis-gendered persons often result in forms of violence and abuse directed towards those perceived as transgender or gender non-conforming. Such violence and abuse are not restricted to secular culture but expand into faith communities and essential forms of spiritual care and support. When transgender people of faith share the reality of their gender identity they often experience rejection by the very communities that should provide support, encouragement, and practical ministries of hospitality. Retreating Forward: A Spiritual Practice with Transgender Persons is an educational and practical resource for individuals, spiritual leaders, and faith communities seeking to provide practical and spiritual sustenance. The retreat model included in this text proved transformational for those involved.
Epistemic injustice was conceptualized by Fricker as a form of social injustice, which occurs when people’s authority ‘as a knower’ is ignored, dismissed, or marginalized. It is attracting increasing interest in the mental health field because of the asymmetries of power between people using mental health services and mental health professionals. People experiencing mental health distress are particularly vulnerable to epistemic injustice as a consequence of deeply embedded social stigma, negative stereotyping, and assumed irrationality. This is amplified by other forms of stereotyping or structural discrimination, including racism, misogyny, and homophobia. Consequently, individual testimonies may be discounted as both irrational and unreliable. Epistemic injustice also operates systemically reflecting social and demographic characteristics, such a race, gender, sexuality or disability, or age.