This week, on 11 May 2017, a bill two-years-in-the-making to decriminalise abortion in the state of New South Wales, Australia, was defeated 14 to 25, meaning abortion remains a crime under the Criminal Act. Greens MP and Spokesperson for the Status of Women, Dr Mehreen Faruqi MLC, who led the campaign to decriminalise said: “This bill was not about promoting or not promoting abortion. It was about choice.”
Another separate bill to establish 150 metre safe zones to protect abortion clinics has been introduced by Labor MP Penny Sharpe. This bill works to eliminate harassment and intimidation by anti-choice lobbyists who film and degrade women who walk into clinics.
This law has been in place since the 1970s, but stems back to 1900. Counter to national myths of our egalitarianism, abortion laws unearth how gender inequality is maintained by White, conservative Christian patriarchal ideology that seeks to control women’s autonomy. Sociological studies show how medical professionals have long been at the vanguard of change, by shifting understandings of abortion from moral arguments, to a medical choice.
Christian lobby groups, who hold strong political power, push back against medical and community views, using emotional imagery to influence abortion laws. This has proven effective over time, and continues to hold back progress in New South Wales (and Queensland, another conservative stronghold). Despite this recent set-back, momentum towards progressive change continues. A better sociological understanding of religiously conservative ideology and tactics may hold the key towards the next legal breakthrough.
Shiho Fukada’s Pulitzer Centre project on Japan’s “disposable workers” focuses on people who are precariously employed in casual and “dead end” jobs. They are underpaid, working long hours but without any of the benefits or sense of stability of full time employment. This affects people who are homeless as well as white collar workers who are driven to suicide due to mental and physical exhaustion. I see that Fukada’s photo essay offers an insightful visual critique of economic progress and the rapid increase of an “underclass” in one of the world’s most advanced societies. I argue that Fukada’s work might be understood through the sociological concept of anomie, a term that describes the social alienation that follows a society’s shift in morals and values. In this case, I explore how a cultural change in attitude means that workers are less valued in Japan, leading to socio-economic and mental health problems. I draw a comparison between the Japanese and the Australian workforce. I conclude by showing how sociologists seek to help governments, employers, developers and community organisations work together to better support a sustainable and ethical economic future.
One year ago, Twitter celebrated that it would uphold free speech as a ‘human right‘ for countries that had censorship laws. On the 26th of January, Twitter announced a back-flip on its previous public pronouncement that it was the bastion of free speech:
As we continue to grow internationally, we will enter countries that have different ideas about the contours of freedom of expression. Some differ so much from our ideas that we will not be able to exist there. Others are similar but, for historical or cultural reasons, restrict certain types of content, such as France or Germany, which ban pro-Nazi content.
Twitter’s blog includes a link to Chilling Effects, a site that alerts users about what content has been flagged for censorship. The complaints currently listed are about media content. What will happen when the complaints are about freedom of expression for various political activist groups?
Two years a go, a then-19 year-old Afghan woman known only as ‘Gulnaz’ was charged with adultery and sentenced to 12 years imprisonment after she reported that she had been raped by her cousin’s husband. Gulnaz became pregnant from the rape she endured. She gave birth in prison. Gulnaz and her child lived behind bars for two years until the international community heard about her plight. Her case became known when the European Union announced it had banned a documentary about Gulnaz and other victims of gender crimes, citing a fear for the women’s safety should their story become public (CNN).This rationale drew international criticism. Five thousand people signed a petition for Gulnaz’s release in late November.
Marriages between lesbian, gay, bisexual, and transgender (LGBT) Australians are not legally recognised in Australia. The ruling Australian Labor Party has been making slow but significant strides towards upholding the marriage rights of LGBT people. The opposing Liberal Party of Australia continues to drag its feet in the face of much-needed legal reform. Today’s post provides some background on ‘same sex’ marriage around the world and the recent legal changes on same-sex civil unions in Australia. I focus more on Australian public opinion and political debates about LGBT marriage between the two major Australian parties. As a sociologist and as an Australian supportive of legal equality and the civic rights of all Australians, I am cautiously optimistic about the legal reforms being proposed by the Labor Party. Without backing by the Liberal Party, however, political change on LGBT marriage equality is likely to be impeded in Parliament.