Is my body my own?

Sadly, late last month, an Indian woman, Savita Halappanavar, died of septicemia in an Irish hospital.  The source of her infection was her dying foetus.  Yet doctors refused her the termination that would save her life, because the dying foetus still had a heartbeat.  The life of this woman ended because, in accordance with the teachings of the Catholic Church, the 'life' (such as it was) of the foetus was paramount.

While press reports indicate that in Ireland obstetricians have a duty to act in the best interests of the mother, there is apparently a lack of clarity in this jurisdiction as to when the medical profession can intervene lawfully.

This case highlights, yet again, the issue of bodily integrity for women and the extent of State intervention into women's autonomy over themselves.  This concern is not limited to Ireland, but exists around the world.

Learning Land Law - and More

The mountains surrounding Cairns

Most legal practitioners when hearing 'land law' mentioned will roll their eyes.  Renowned as one of the most boring and archaic of the sub-disciplines taught in the law degree, they will recount their nightmares about the rule against perpetuities, future interests, and the doctrine of tenure.

But what if land law were taught differently?  What if land law, rather than representing an archaic and irrelevant list of rules were viewed through a different prism?

I confess to having practised in land law (property and commercial law and some native title) for some 16 years, and to having taught it since 2004.  But in all those years of experience, it is clear to me that this subject remains central to our understanding of the common law.  The subject lies at the intersection of law and sustainability - sustainability of governance, of society and culture, of the economy and of the environment.

Contempt for Women in the Public Sphere: A New Low or an Old Trick?

Feelings are still running high about Shock Jock Alan Jones’comment on Friday that women (ie the Prime Minister, Julia Gillard, Sydney Mayor Clover Moore, former Victorian Police Commissioner Christine Nixon) are ‘destroying the joint’.

Tory Maguire, writing in The Punch, suggests that feminists should save their energy for 'battles that might change something'.  I agree with her that it is unsurprising to hear Alan Jones make derogatory statements about women, and I agree that it becomes wearing to expend our energy on each insult leveled at women in the public sphere.  (And there have been a number of them this week.)

I do think however that concerns about women who do not have the power of the Prime Minister, Sydney Mayor or a state Police Commissioner; concerns about access to safe abortion and employment conditions, are all related to the increasingly public vilification of women - including women in power.

My question is why, in 2012, are women belittled in this way.  To ascertain this, let’s be clear: first, that it is women (not individuals) who are targeted; and that it is designed to belittle.

A Husband's Sacrificial Love and the Law

 

Sacrificial love: Just for husbands?*

My last post here concerned the change to wedding vows in the Sydney diocese of the Anglican Church.  Under the change, women can now 'submit' to their husbands, rather than obey. This is appropriate, apparently, because:

The husband's love is one of sacrificial love, and to submit to that kind of love is not oppressive, but is actually a joy and a great freedom.

Since this story, an Anglican minister from the Sydney diocese has released a paper upholding 'male headship [as] part of God's good ordering of all society - not just His Church' and suggesting that Christian women in leadership roles should only take such roles if they are prepared to adopt an appropriately masculine leadership style.

While both of these stories represent a view of women that holds no sway in the context of contemporary Australian life, they provide an excellent opportunity to re-evaluate the law and its assumptions.  Despite anti-discrimination legislation and other measures to uphold the status of women - not as submissive to 'male headship', but as autonomous legal actors in their own right - the law remains imbued with presumptions originating in these dated paternalistic Christian beliefs.

Why 'Submitting' is a Dangerous Development

The Anglican church in the diocese of Sydney is changing the wording of its marriage service to provide, optionally for couples who choose it, for the wife to submit to the husband.  This replaces the old vow for the woman to ‘obey’ – made optional in the Anglican rite in 1928.  

It is not my place to critique religious rites so long as they occur within a church context between consenting adults.  However the Marriage Act 1961 (Cth) provides that those who are recognised ministers of religion of a recognised denomination, are empowered to solemnise marriages under the Act.

Because marriage is an institution of law, ministers of religion are in my view effectively agents of the state in terms of solemnisation of marriage.  It is concerning therefore that wives may undertake to submit to husbands in a legal process, even one that occurs within a church.  This is so for two reasons.

What's so hard about consensual sex?

In my guest post today on Amicae Curiae, I pose this question in response to the apparent global putsch to twist the meaning of 'rape'. Find the post here.

Women in Queensland. Back to the Future.

The public and private lives of women have come under scrutiny in Queensland in the last couple of months, including in a series of statements by LNP parliamentarians and advisers.  What is the status of women in Queensland in mid 2012, a few months after the swearing in of the Newman government?