In The White Lotus, the pursuit of absolution becomes a form of self-actualisation. Shame affirms these characters—both in how they respond to it, and how they attempt to elicit it in others. But this is an ability reserved to them precisely because of their circumstances. Privilege, we learn by the show’s end, offers a limitless supply of tools through which to both invoke shame and resolve it.
In the building where I work there is an automatic door that opens into a brick wall. I should specify that this door is not an allegory. The door that goes nowhere actually exists. I can show the door to you if you would like to see it. I was first shown the door by a beautiful musician named Joel.
If there’s still a chance to eliminate Covid, it won’t be through the kind of lockdowns we’ve seen to date. The fight against the virus now depends on direct politics: the democratic mobilisation of the entire population. That’s the only way we might sustain popular enthusiasm for the measures required.
It’s into this toxic political environment that the far- and extreme-right attempts to insert themselves, simultaneously denouncing unions for their presumed complicity in the denial of the right of workers to sell their labour in the ‘free’ market and presenting themselves as the workers’ champions against tyrannical government control. Insofar as unions such as the CFMEU are understood to be in the pockets of a Labor government responsible for implementing some of the most severe and longest lockdowns in the world, they will become a lightning rod of dissent.
Until Fella’s Bill is law, the use of spit hoods is dependent on ever-changing government policy and the good faith of police and prisons. The current operational ban in South Australia means that at any time the ban on the use of spit hoods could be reversed. Without legislating the ban on spit hoods by law, the use of these devices could be re-implemented and strengthened with the flick of a pen.