Why is the world “enthusiastic” for regulations?

Unsurprising from a global business magazine, The Economist’s special report on January 15 2002 (paywalled*) bemoaned the new “enthusiasm for regulation”. It clearly includes occupational health and safety (OHS) laws and Australia in its consideration but stops short of asking why this new enthusiasm exists.

Many regulations, especially in OHS, are proposed and introduced to address a wrong or misbehaviour or a new hazard. A major catalyst for Lord Robens‘ OHS laws in the 1970s stemmed from industrial deaths, especially those of the public. The pattern of deaths as a catalyst for change continues today with the Industrial Manslaughter laws, for instance. Another catalyst is new cultural sensitivities; what was tolerated previously is no longer acceptable.

The workplace bullying changes late last century in Australia is a good example, but this also ties in with unacceptable levels of harm. Bullying was often part of the initiation to work and seemed acceptable until workers were severely injured and traumatised, and people found out about it.

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A good job is also a safe job

At the moment, “The Great Resignation” remains a United States phenomenon, but part of that movement involves a reassessment of one’s job. Is it a good job? Is it meaningful work? Is it a good job now but likely not in the future? I would include my occupational health and safety perspective (OHS) and ask if it is a safe job, but I accept that my perspective is far from universal.

Recently Sarah O’Connor wrote in the Financial Times about the importance of having a decent boss. She wrote that

“Economists are increasingly of the opinion that the quality of jobs matter as much as their quantity”

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Ethical Socialism and OHS

Every political leader on the progressive side, or Left, of politics, must address their relationship to Socialism. Recently The Guardian discussed this concerning the UK Labour leader Keir Starmer but the topic has relevance to Australia as several elections are scheduled for 2022. It is also important in understanding the ideological base of these prospective leaders as it is from this that progress on occupational health and safety (OHS) will emerge.

In a recent book “Sedated: How Modern Capitalism Created Our Mental Health Crisis“, UK academic Dr James Davies provides a valuable first-hand experience of the denial, or avoidance, of social obligations and the transference of responsibility to individuals in the context of Mental Health First Aid.

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Danger Money corrupts OHS

The traditional manner for employers to get unsavoury or hazardous work tasks done is to offer more money. This is referred to as Danger Money in some countries and Hazard Pay in others. There has been a resurgence in Danger Money during the COVID-19 pandemic, offered by some employers and requested by some workers and unions. This negotiation is a collaborative avoidance of both groups’ occupational health and safety (OHS) obligations and should be opposed vigorously by OHS associations and advocates.

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Australia needs its own Dirty Work

Eyal Press recently published “Dirty Work: Essential Jobs and the Hidden Toll of Inequality in America.” One of Press’s contentions is that coronavirus has brought the invisible workers who do our dirty jobs into view. These are now considered “essential workers” but are still subjected to the inequality and poor working conditions that rendered them invisible to the rest of society, to those who benefit from the services and products of the invisible dirty workers.

Although this blog’s theme is occupational health and safety (OHS), Press’ description of “dirty work” is an important perspective on work generally:

“The familiar, colloquial meaning of “dirty work” is a thankless or unpleasant task. In this book, the term refers to something different and more specific.
First, it is work that causes substantial harm either to other people or to nonhuman animals and the environment, often through the infliction of violence.
Second, it entails doing something that “good people” – the respectable members of society – see as dirty and morally compromised.
Third, it is work that is injurious to the people who do it, leading them either to feel devalued and stigmatized by others or to feel that they have betrayed their own core values and beliefs.
Last and most important, it is contingent on a tacit mandate from the “good people,” who see this work as a necessary part of the social order but don’t explicitly assent to it and can, if need be, disavow responsibility for it. For this to be possible, the work must be delegated to other people, which is why the mandate rests on an understanding that someone else will handle the day-to-day drudgery.”

pages 11-12, reformatted to emphasis the definition elements
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Some OHS approaches need the Industrial Relations touch

Several years ago, there was a proposal to produce a book of research linked to the work and themes of Professor Michael Quinlan. That book became “The Regulation and Management of Workplace Health and Safety“, and I recently obtained an affordable copy for my Summer break. (An excellent book review has been written by Eric Tucker on which this article is based)

There are many labour and industrial relations concepts in the book, many that I had to look up – pluralism, unitarism, politicalism. Read enough industrial relations (IR) research papers, and these terms might become second nature, but occupational health and safety (OHS) texts (what few there are of them) seem simpler and blander, generally avoiding the politics of work and therefore the politics of safety. Most of the recent OHS books seem to be dominated by Leadership and neuroscience *.

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The Good, the Perfect and the Practicable

Managers often say that we shouldn’t let the Good suffer in the pursuit of the Perfect. And there’s a bit of a parallel there between occupational health and safety (OHS) principles and the legislative requirement to achieve safety only as far as is reasonably practicable. So the aim is the Perfect and the practicable is the Good. But one of the traps of this sort of thinking is that you can’t establish what is the Good without first understanding what is the Perfect.

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