A question for the treasurer: how do you treat mental health without measuring well-being?


Carla Liuzzo, Queensland University of Technology

Treasurer Josh Frydenberg mocked the idea of a “well-being budget” as “laughable” back in February. He’s got less reason to laugh now.

According to an Essential Research poll last week, 78% of Australians agree the pandemic has exposed flaws in the economy and there is an opportunity to explore new ways to run things. A well-being budget might be just the ticket.

In February, Frydenberg dismissed a well-being budget as “just another word for Labor’s higher taxes and more debt”, after the shadow treasurer, Jim Chalmers, committed the heresy of saying gross domestic product was, on its own, a deficient economic measure, and countenanced “a version of New Zealand’s well-being budget, which redefines what success means in terms of economic outcomes”.

Frydenberg joked about Chalmers being “fresh from his ashram deep in the Himalayas, barefoot, robes flowing, incense burning, beads in one hand, well-being budget in the other”.

But now, with the federal government changing its tune on many things, such as debt, it might be a good time for Frydenberg to change his mind on this.

Well-being measures, for one thing, could greatly assist the Australian government in budgeting to improve mental health and prevent suicides – things Frydenberg said in his budget speech are national priorities.

It’s impossible to address the nation’s mental crisis just through the blunt tools of economic growth and money for band-aid services. If a bigger income was the main means to mental well-being, after all, James Packer would be happier.

Mental health is a complex problem, with complicated causes, requiring a sophisticated response. To do that, developing measurements of well-being can only help.




Read more:
Budget funding for Beyond Blue and Headspace is welcome. But it may not help those who need it most


Measuring what’s worthwhile

There is no universal definition of well-being economics, but essentially it is an economic perspective that acknowledges gross domestic product – the monetary value of all goods and services produced by a country in a given period – as an all-too narrow metric for building a prosperous, sustainable, human-centred economy.

GDP is useful, as Chalmers acknowledged in his February speech:

It does still provide a powerful insight into the current state of the economy, and is useful for historical comparisons. […]

More broadly, growth matters to the jobs and opportunities created in our society. A healthy, growing economy can make people more comfortable with farsighted social and economic policy changes as well.

But GDP does not, as Chalmers said, paint the whole picture. He quoted Robert Kennedy, who said GDP measured everything “except that which makes life worthwhile”; and Nobel-winning economist Joseph Stiglitz: “If we measure the wrong thing, we will do the wrong thing.” So his point was hardly fringe.

Indeed even the architect of GDP as an economic measure, economist Simon Kuznets, warned against putting too much emphasis on it, and of the dangers of it subverting the normally “valuable capacity of the human mind to simplify a complex situation in a compact characterisation”.




Read more:
Redefining GDP and what we mean by growth


New Zealand’s well-being budget

The first country in the world to introduce a well-being budget was New Zealand, in May 2019.

The main difference of The Wellbeing Budget to previous budgets was how it allocated resources to five priority areas: mental health; child well-being; Māori and Pasifika well-being; productivity; and environmental sustainability.

The traditional budget process tends to consider priorities on a yearly basis. This guides governments to put more money into short-term goals and less into initiatives with long-term returns. To overcome this bias, New Zealand’s Treasury created an assessment framework that considers the merits of projects according to 60 different measurements (covering economic, social and environmental impacts).

The intention is to ensure the budget doesn’t neglect to invest in long-term initiatives that can prevent problems, rather than being caught in a cycle of pumping money into alleviating the symptoms short-term.

In mental health this means more emphasis on policies that keep people well, rather than on providing help only once they are very unwell – the type of “defensive spending” dominating the Australian government’s priorities in mental health in last week’s budget.




Read more:
New Zealand’s well-being approach to budget is not new, but could shift major issues


Building back better

The Australian Capital Territory’s Labor government has already replicated New Zealand’s model in its own Wellbeing Framework.

In February Chalmers indicated a desire for federal Labor to take a well-being budget to the next election.

ALP leader Anthony Albanese’s response to the federal budget on Thursday night gave few signals the Labor Party will do so. Though he criticised the government’s short-term GDP growth focus, the word “well-being” did not pass his lips.

But popular opinion suggests both parties should be putting well-being measures on the agenda. Already more than 30 countries measure “life satisfaction”. Support for well-being economics should transcend party lines, as it does in countries such as Britain.

If the Australian government is to “build back better”, it’s hard to see how a well-being budget could possibly hurt.The Conversation

Carla Liuzzo, Sessional Lecturer, School of Business, School of Creative Industries, Queensland University of Technology

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Pakistani Muslim Prohibits Burial in Christian Graveyard


Land-grabber seizes cemetery, keeps mourners from burying body of young man.

GUJRANWALA, Pakistan, April 1 (CDN) — A Muslim land owner who effectively seized a Christian graveyard here refused to allow the burial of a young Christian at the site on Sunday (March 28).

Christians in Noshera Virkan, Gujranwala, have only one graveyard measuring little more than one acre. This longstanding disadvantage turned into a nightmare when Muhammad Boota, who owns much of the land in the area, prohibited Christians from burying the body of 25-year-old Riaz Masih there on Sunday (March 28).

Social worker Sajjad Masih told Compass that in the midst of the dispute, police from Saddar police station arrived and sided with Boota.

“You may burn your dead, but you cannot bury them in this graveyard,” Assistant Sub-Inspector (ASI) Asif Cheema told mourners while beating them and pushing them out of the graveyard, according to Masih.

The Christian mourners dispersed, and then went to the Station House Officer of the Saddar police station with their complaint. He did not pay heed to them, Masih said.

The death of a youth is always seen as a great tragedy in Pakistani culture, he said, making Boota’s denial especially callous. Masih said that when the Christian mourners saw no other option, he helped them organize a protest the next day; he and the crowd took the body to the office of the highest police officer in the city, the deputy inspector general (DIG) of Gujranwala. Mourners protested for two hours before the DIG on Monday (March 29), and police later accompanied them to the graveyard to allow the burial.

“We blocked a road and chanted slogans against the police and Muhammad Boota,” Masih said, “and after a few hours the DIG called us to his office. After listening, the DIG assured his support and referred the case to the relevant superintendent of the police, who told us that Boota would be arrested, and that he would also suspend ASI Asif Cheema.”

The SP said he would also order the arrest of anyone who kept Christians from burying their dead in the graveyard, Masih added.

None of the promises have been fulfilled. Khalid Gill, chief organizer in Punjab Province of the All Pakistan Minorities Alliance, said Boota has not been arrested, nor has ASI Cheema been suspended, as the superintendent of police had only promised those actions to appease the Christian community.

“It is a very common practice of government officials to settle down tensions with false promises that they never fulfill,” Gill said.

Gill told Compass that Boota had stationed armed men two weeks prior to the attempted burial to stop Christians from entering the graveyard. The graveyard has a long history as a Christian burial site, Gill said, but in 1997 Boota obtained one-fourth of it and then immediately filed a court case for full possession, bringing an interim stay order until the case is decided.

Pakistan civil cases often go on for decades, Gill said, and the case is still pending. He said that Boota turned part of the graveyard land that he obtained into a bus stop and used another part for his residence.

A local area source told Compass on the condition of anonymity that Boota enjoyed the backing of Member of Provincial Assembly Chaudhry Khalid Parvaiz Virk. He said that Virk was part of the Pakistan Muslim League-Nawaz (PML-N), which is in power in Punjab Province.

“He was supporting the land grabbers, and the provincial government has taken no notice of it,” the source said.

Report from Compass Direct News 

LORD’S SUPPER SERIES: 1. THE INSTITUTION OF THE LORD’S SUPPER – 1 Corinthians 11:23-26


Please Read 1 Corinthians 11

This morning we turn our attention to the Lord’s Supper, this being the day on which we come together as a church to actually celebrate the Lord’s Supper together.

I do not know what your experience of past Lord’s Supper’s has been, but I do know what mine have been like, and I have been far from satisfied with what has been practiced on most occasions.

Often times the Supper is tacked onto the end of a service, as though it were a necessary evil that we have to go through in order to do things right. Generally speaking it seems to be celebrated as an empty ritual, with many people just going through the motions, even relieved when it is over.

As a reforming church, it is important for us to consider the Lord’s Supper and to see whether our approach to it is in need of a change. Are we measuring up to the Biblical Lord’s Supper, or are we pursuing something that is merely a traditional way of doing things?

John Calvin in his commentary on this portion of Scripture says,

‘This passage ought to be carefully studied, for it shows that the only remedy for removing and correcting corruptions is to get back to the unadulterated institution of God.’

And this is our aim here in this place, to reform after the pattern of scripture, and so over the course of this year we will devote ourselves to this passage which is so full of instruction concerning the Lord’s Supper. May the Lord be our Teacher, and His Word our textbook.

 

1. The Importance of Proper Form

When we come together for the Lord’s Supper are our meetings doing more harm than good? This is a question that we need to ask ourselves in all seriousness. This is something which was actually the case with the Corinthian church, ‘Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. (11:17).’

What a terrible indictment for a church! We need to be sure that this is not the case with us, so we need to examine this passage this morning to see what it has to tell us as regards the way we ought to observe this Supper.

The first thing that strikes the reader of this passage is the importance of proper form. Today we find ourselves in a religious climate in which the form of the Lord’s Supper can be anything, as long as the name is kept on it. It is as though it doesn’t matter what is done as long as it has a Scriptural tag, then its going to be OK.

The Supper has become an institution open to all manner of abuses, and the one which sticks out from all the rest is of course the Roman Catholic Mass, and all its idolatrous and ungodly rite.

But even the more subtle corruptions need to be addressed, for all such separations from the God-given form are sin, and a deviation from the form given by the Lord Jesus Christ.

And what about what was going on in Corinth, for ‘For this cause many are weak and sickly among you, and many sleep (11:30).’ Do you see the importance in getting this right? People were getting sick, and even being killed as punishment for their abuse of the Lord’s Supper. so you see, this is no light matter, it needs to be taken seriously.

Is there then a proper form to follow, a blueprint that we must carefully observe and stick to? The answer is yes there is, ‘For I have received of the Lord that which also I delivered unto you (11:23).’

Continued at: http://particularbaptist.com/sermons/sermonscor1.html