Dignity South Africa

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Dignity South Africa Advocating for the full range of end-of-life choices in SA Offering dignity to all.

Dignity South Africa's mission is to advocate for a change in South African law, that would enable competent adults the option to a dignified death, should they wish and have the right to decide their end-of-life preference.

Support Our Call To ActionToday is World Hospice Palliative Care Day and the global focus is on pain management and the ...
10/10/2026

Support Our Call To Action

Today is World Hospice Palliative Care Day and the global focus is on pain management and the fundamental right of every patient to be free from avoidable suffering. Yet in South Africa, this day arrives against a grim reality.

A damning report published by GroundUp on 6 October 2026 exposed how children across our country are dying in agony due to a systemic collapse in palliative care infrastructure and medicine supply. It is a stark reminder that South Africa has left the entire spectrum of end-of-life care virtually unattended.

When a nation allows its most vulnerable to die screaming in pain for lack of basic morphine or skilled care, it reveals a moral failure of state accountability.

- Every Child Deserves Palliative Care -

Pain management is rightly the cornerstone of palliative care. For a dying child, dignity means guaranteed access to effective pain relief, skilled multidisciplinary care, and comprehensive emotional support for their family. DignitySA’s position here is unequivocal: with regard to children, we advocate strictly and exclusively for universal access to high-quality palliative care. There is no other conversation to be had when it comes to minors. Every child facing a life-limiting illness deserves to be shielded from pain and distress. The suffering described in the GroundUp report was preventable, and preventing it is the State’s responsibility.

- A Government in Hiding: The Policy Vacuum -

The state’s apathy toward end-of-life care and pain management is documented in its own administrative inaction:

1) No Active Policy Framework: The National Policy Framework and Strategy for Palliative Care (2017–2022) lapsed years ago and has been allowed to gather dust without a successor framework.

2) Hidden Evidence: The World Health Organisation’s (WHO) joint imPACT Review audit of South Africa’s cancer and palliative care services remains unpublished by the Department of Health.

3) Zero Measurement: In the National Department of Health’s 2024/25 Annual Report, the term "palliative care" is mentioned only twice, with zero key performance indicators or metrics attached to it.

What is not measured cannot be managed, and what is not managed is abandoned.

- Adults With Unbearable Suffering: Palliative Care and Assisted Dying as Complements -

Against this backdrop, the Association of Palliative Care Centres (APCC) and other bodies frequently argue that palliative care "must come first" before any discussion of medical assistance in dying (MAiD) can take place.

We at DignitySA agree entirely with their diagnosis of the crisis: palliative care in South Africa is woefully underfunded, understaffed, and geographically inequitable. We firmly decline the either/or conclusion drawn from it.

MAiD concerns a separate and far smaller group: mentally competent adults. Even in world-class health systems, some adult patients face intractable physical pain, severe organ distress, and crippling suffering that palliative therapies and pain medication cannot relieve. For them, palliative care and MAiD are complementary pillars of a compassionate end-of-life care framework, and progress on one should never be held hostage to the other. In South Africa we call for:

1) Universal Palliative Care for All: State-funded, accessible palliative care and pain relief must be made available across every district and hospital in South Africa.

2) Choice for Competent Adults: For the small number of mentally competent adults who do receive palliative care, but whose pain and suffering nevertheless remain intolerable to them, true dignity requires having the legal, regulated option to access medical assistance in dying.

Both calls rest on the same principle: patients should suffer no more than they can bear, and competent adults have the right to decide where that limit lies. No one else should be making these decisions for us: not doctors, not palliative care practitioners, and not the state.

- DignitySA’s Call to Action -

We cannot allow the State to continue ignoring end-of-life care while patients of all ages pay the price in unmanaged pain. Ahead of World Hospice Palliative Care Day, DignitySA calls for immediate, concrete steps:

1) Publish the imPACT Review: The Department of Health must immediately release the WHO imPACT audit findings to the public and Parliament.

2) Parliamentary Oversight: The Minister of Health must present a clear, budgeted, and measurable national strategy for palliative care to the Portfolio Committee on Health.

In turn, we are playing our part as active citizens. DignitySA is actively building a nationwide cadre of volunteer ambassadors who are working on the ground to educate communities about end-of-life rights, demystify palliative care, and mobilise citizens to hold the state to account.

A compassionate society is judged by how it treats its people at the beginning and at the end of life. South Africa’s children deserve state accountability and the medicine and care that keep them free from pain. Its adults deserve the same, along with the right to die with dignity when their suffering becomes unbearable.

- Join Us -

If you support our call to action, please share this post. Thank you.

Please join DignitySA's Ambassadors and share picture of yourself wearing a hat today to highlight the need for urgent a...
09/10/2026

Please join DignitySA's Ambassadors and share picture of yourself wearing a hat today to highlight the need for urgent access to children's palliative care (CPC).

In South Africa it is estimated that at least a million children are eligible for palliative care, with less than 5% able to access it. Tag and Patch SA - Palliative Care for Children South Africa on Facebook and Instagram.

In 1986, during a pastoral visit at Groote Schuur Hospital, Graham Lawrence was pulled aside by two desperate doctors. J...
08/10/2026

In 1986, during a pastoral visit at Groote Schuur Hospital, Graham Lawrence was pulled aside by two desperate doctors. Just the year before he had been ordained in the Methodist Church but he was unprepared for what unfolded next.

The doctors led him to the bedside of an unconscious man surrounded by his weeping family. The man was being kept alive by a ventilator, with no hope of recovery, yet his family couldn’t bring themselves to switch off the machine.

Moved by compassion, Graham offered to hold hands with a bereft family member and turn off the ventilator together. They reached out, flipped the switch, and watched as the machine hissed to a quiet halt. A minute later, a doctor checked his pulse and nodded.

It was over, but Graham was left reeling.

Participating so directly in a person’s death raised profound questions that stayed with him for years, ultimately inspiring him to pursue his Honours in Theological Ethics. To fund his studies, he worked as a pharmacy delivery driver, a job that brought him face-to-face with more harrowing bedside suffering.

"One day," Graham recalls, "I delivered pain medication to a woman who was literally writhing on her bed. She looked at the box of morphine in my hands and asked if I could get her 'anything stronger.' Distressed, I returned to the pharmacy and passed along her request."

The pharmacist looked at him sagely: "You know what she is asking for, right? She is asking if you can help her to die, and there is no way we can do that."

Graham returned to the woman's home, only to learn she had died in excruciating pain just two hours earlier. That haunting memory challenged him to deeply re-examine his stance on medical assistance in dying.

"These days, when I counsel people making life-and-death decisions, I don't bring religion into the conversation, but I do invite God into the discussion."

As a DignitySA Ambassador, Graham is passionate about fostering open, compassionate conversations within the Christian faith and across all religious communities.

"Those of us providing pastoral care witness deathbed scenes firsthand, often more directly than doctors or lawyers debating the legal aspects of assisted dying," Graham explains. "We see the human reality. We need to be involved in the conversation, inform ourselves, and step up to provide compassionate guidance to our communities."

If you also believe in fostering open dialogue and compassionate options for those facing unbearable suffering, consider standing with us. Please join DignitySA as a member and invite others to join you. The link to join us in the comments below.

To register for next Thursday's helpful dialogue, please follow the link the comments.
07/10/2026

To register for next Thursday's helpful dialogue, please follow the link the comments.

On the 2nd of October Prof Nadia Marais and the Cape Synod of the Dutch Reformed Church hosted a seminar at the Universi...
06/10/2026

On the 2nd of October Prof Nadia Marais and the Cape Synod of the Dutch Reformed Church hosted a seminar at the University of Stellenbosch's Faculty of Theology that explored interdisciplinary perspectives on assisted death and dying. These are her courageous reflections.

"How shall we speak theologically about medically assisted death and dying? What kind of faith language, what kind of spiritual vocabulary, can carry or host the conversation about medically assisted dying in South Africa – including in churches?

The Christian faith tradition does not always offer positive or affirming ways of speaking about medically assisted dying, as we well know. Death is anything but morally neutral ground in the tradition and in the Bible; typically associated with heavy language like ‘the wages of sin’ and ‘the judgment of God’. Untangling our speaking of death and dying from sin-talk, judgment-talk, and curse-talk is notoriously difficult (and some would say impossible). Perhaps it is no wonder that many people of faith struggle, even before faced with the conversation about medically assisted dying, just to wrap their heads around death. The options for speaking about death and dying is skewed in favour of the negative.

A far more clearly articulated commitment is found to life: life as a gift and God as the giver of life. Far more attention is paid to what some theologians call ‘the positive’: theologies of life and living, of health and well-being, of human flourishing. Theologies of death are closely associated with ‘the negative’, and thereby all that is life-denying, violent, and violating. The problem is therefore not only a language problem – it is also an imagination problem. Our framing of death and dying is not a stand-alone endeavor. It is embedded in our capacity to make sense of ourselves and others and the world around us. For people of faith, this means that we need to figure out what we are, who we are, and how we should be within a bigger story of God that relates to all that is not God.

Even so, this also does not mean that there are no affirmative or constructive options for speaking about death and dying from the Christian faith tradition. The Dutch Catholic theologian Henri Nouwen would offer a series of meditations on death and dying wherein he explores alternative Christian approaches to speaking about death and dying – including befriending death, dying well, dying a good death, and giving each other the gift of a good death. One wonderfully imaginative option for our speaking has been offered by South African Reformed theologian Tanya van Wyk, who suggests that we do our speaking from our understanding of God as the Triune God that ‘cedes space’.

In the crucifixion accounts we encounter the God who dies – the God of life who cedes space to the death and dying Son, Jesus Christ, whose death takes place within the depths of Godself. God ‘holds’ Christ in dying, and thereby – out of hospitality, love, and care – cedes life to death. There is space in the divine communion for death. Death holds no threat for God. Room is made for death and dying. Yet this is not all that Christians confess. God does not only make room for death and dying; God also holds us in our death and dying. Reformed Christians confess (through the Heidelberg Cathechism) that we belong to Jesus Christ not only in our life and living, but also in our death and dying.

This means that however we die, in whatever manner, God holds us. We are, in the words of Belgian theologian Heiko Oberman – writing this as he himself was dying of cancer – passed from the one hand of God to the other. Within this divine holding, there is no kind of dying that is unwelcome. This is the good news of the gospel: God holds us, no matter what. God holding us does not depend on us. Our comfort or consolation lies therein that in our death and dying – whether through medically assisted dying, or not – we are held.

The American Reformed theologian David Kelsey argues that the only way in which we can flourish is as dying life. We live and flourish on borrowed breath or not at all. Our human bodies – that we are, but also that we receive as gifts – are fragile and therefore prone to what he calls ‘degrees of disintegration’. The ultimate degree of our bodily disintegration is death. If our flourishing is not exclusive of our death and dying, this means that we are freed from bio-anxiety: making life absolute, making life its own goal (Dietrich Bonhoeffer), and thereby pursuing life and living unreservedly and at all costs. Making room for death and dying in our flourishing does not mean romanticizing death. As the German theologian Karl Barth reminds us, death can only be faced with sorrow.

But death can also be faced with love. In the end, our human flourishing also asks something of us: namely, that we make space for others’ flourishing, by being a blessing to our (contemporary and future) neighbours. We make room for the flourishing and well-being of others by not only acting in our own interests. After all, we flourish together or not at all. We can only flourish if others (also) flourish. This means that we can also make space for those who seek assistance in dying. As a last act of love and care toward those whose bodies have disintegrated significantly – who are saturated with trauma, illness, and suffering – we have the opportunity not only to make room for a more dignified death, but to also offer a last investment in their human flourishing as dying lives.

In the poem “a longing – desperate and endless”, South African poet Antjie Krog writes movingly about her mother’s death, and ultimately the importance of letting go:

to truly live is to love that which is mortal
with your heart and your kidneys, with the breath in your nose
with the essence of your tongue…
and, when the time comes to let the beloved body go
to let it go

The Christian faith tradition has far more to offer than an easy and simplistic ‘no’ to the question of medically assisted dying. Perhaps we too – out of a concern for one another’s human flourishing – can learn to ‘let go’. Giving each other the space to let go is also love."

- Prof Nadia Marais teaches Systematic Theology in the Faculty of Theology at Stellenbosch University and is an ordained minister of the Dutch Reformed Church. A Mandela Rhodes Scholar, she writes on human and ecological flourishing. She has been a visiting scholar at Princeton Theological Seminary and a fellow at the Center of Theological Inquiry.

An advance directive is an umbrella term for arrangements made while a person has decision-making capacity that set out ...
05/10/2026

An advance directive is an umbrella term for arrangements made while a person has decision-making capacity that set out their wishes for future healthcare in case they later become unable to make or communicate decisions. It can deal with treatment preferences, the circumstances in which treatment should be withheld or withdrawn, and who should make decisions on the person's behalf.

Many people use advance directives to make clear that they want comfort, dignity and natural dying to be respected if recovery is no longer possible. Advance directives are also used to record values, spiritual or family priorities, and the outcomes that would matter most in a medical crisis.

A living will, section 7 mandate and a do no resuscitate order are all types of written advance directives. To learn more, please follow the link in comments.

It is 30 years since the release of the film The English Patient, a grand epic with the vast, sweeping north African lan...
04/10/2026

It is 30 years since the release of the film The English Patient, a grand epic with the vast, sweeping north African landscape as backdrop. To mark this anniversary, our chair Prof Willem Landman wrote an appropriately grand review in our latest September newsletter. After summarising key moments in the complex plot, he proposes an assessment of the closing scene of the film, an instance of medical assisted in dying (MAiD), that interestingly is seldom referenced.

"Would the English patient have been eligible for MAiD as envisioned for South Africa by DignitySA’s constitutional challenge?" he asks. Read on to find out and let us know your thoughts in the comments below.
________________

The English Patient is based on an eponymous novel by Michael Ondaatje, published in 1992. It was translated into 38 languages, shared the Booker prize in 1992, and won the Golden Man Booker 50 prize having competed against the best Booker winners of the preceding 50 years, with a finalist for each decade.

In 1997, the film won nine Academy Awards (Oscars), including best picture (Saul Zaentz), best director (Anthony Minghella), best supporting actress (Juliette Binoche) and best cinematography (John Seale).

The English Patient is indeed a milestone in the art of filmmaking.

Like the book, it is complex, with the Second World War as looming context, and five key characters. It is filled with intrigue, adventure and passion.

The film moves back and forth between two timeframes, the “present” and the “past”.

- The “Present” -

The “present” plays off in the bomb-damaged, abandoned Church of San Girolamo in Fiesole, a town on a hill overlooking Florence, in Italy, in October 1944, towards the end of the Italian campaign in which the Allied forces were driving the Nazi’s northward through Italy.

With her field hospital relocating, Hana, a Canadian Army nurse (Juliette Binoche), offered to remain behind in the abandoned monastery church to care for an unknown, severely burned man, named “the English patient” (Ralph Fiennes) on account of his accent (later to be identified a Hungarian, Count Ladislaus de Almásy). He was too badly injured to be relocated and not expected to survive much longer. He is bandaged and unrecognisably disfigured, suffers from amnesia, and does not remember his own name.

Almásy’s only possession is the ancient Greek historian Herodotos’s The Histories, with personal paper fragments and letters tucked inside. Hana reads Herodotus to him and administers morphine to ease his intense pain. Sedated, the English patient’s memory gradually returns and the “past” of the movie is revealed.

Also arriving at the monastery in the “present” are two characters who add to the complex tapestry of the film.

There is the enigmatic Caravaggio (Willem Dafoe), an Italian Canadian working for British intelligence, a friend of Hana’s father. He is at once colourful and somewhat menacing. His hands are bandaged because his thumbs were severed by the N***s and he shows an interest in Hana’s morphine. Sinisterly, he claims he knows who the English patient is and that he cooperated with the Nazi’s. He tells Hana that her patient in fact remembers everything.

Also arriving at the church-hospital is the handsome, cheerful Indian Sikh officer Kirpal (Kip) Singh (Naveen Andrews) who volunteered with the British military for sapper bomb disposal under Lord Suffolk. Hana and Kip develop feelings for each other and begin a relationship.

An iconic, truly magical, scene is when Skip hoists Hana up by means of a rope attached to a pulley so she could have a close-up look at the paintings high up on the walls of the church, by flickering light and with dancing shadows on the walls.
Kip withdraws emotionally when Lord Suffolk and his sapper team, with whom he experiences a sense of belonging, are killed while attempting to dismantle a new type of bomb set up under a bridge by the retreating N***s.

- The “Past” -

From the vantage point of the “present” – the abandoned church serving as a hospital – the English patient (Almásy), sedated by morphine, begins to reveal his past.

Before the war, Almásy was a cartographer who divided his time between a desert camp and Cairo. To draw his maps, he piloted his own plane over the majestic desert landscape.

An Englishwoman, Katharine Clifton (Kristen Scott Thomas), and her husband, Geoffry Clifton (Colin Firth), accompany Almásy’s desert exploration team. Almásy falls in love with Katharine, mesmerised by her voice as she reads Herodotos’s remarkable story of King Candaules of Lydia aloud by campfire.

When the war breaks out, the Cliftons abandon Almásy’s desert camp. In Cairo, Almásy and Katharine begin an intense affair. But Katharine cuts it short, saying that Geoffrey, whom she had recently married after their studies at the University of Oxford, would go mad if he were to find out.

Geoffrey discovers his wife’s affair with Almásy after she had already ended it. She is wracked with guilt. In an act of jealousy, Geoffrey pilots a plane, with Katharine on board, and deliberately crashes it into Almasy’s camp killing himself instantly, while Almásy survives and Katharine is seriously injured. She admits to Almásy that she always loved him.

Almásy carries Katharine to the nearby Cave of Swimmers for shelter. He promises to return with help and embarks on a long and arduous journey.

He reaches the British-controlled town of El Tag. The British do not believe his story and refuse to mount a rescue mission. Tragically, had he identified the injured Katharine by her real name, and not as his wife, which he did in the hope of receiving urgent help for her, she might have been saved because her name was well known to the British through her husband’s work for them making detailed aerial maps of North Africa.

In the years that follow, Almásy cooperates with German forces in North Africa. This enables him to return to the desert. He retrieves a colleague’s plane buried in the sand, flies back to the Cave of Swimmers, where Katharine’s body has been lying for several years. He wraps her remains in a cloth and attempts to fly her out of the desert. The plane suffers a mechanical failure and catches fire. Almásy is on fire but escapes the flaming inferno by parachute. He suffers from severe burns, leaving him unrecognisable, and is found and rescued by Bedouin tribesmen.

- A Merciful End -

Back to the “present”. The critically burned Almásy, the English patient, suffering from failing organs, distraught and in severe pain, decides that he is ready to die. He signals this to his devoted nurse, Hana, by deliberately pushing several vials of morphine toward her. He says that he has “had enough”. Hana is deeply emotional but understands his desire for a merciful death. She grants his wish by administering a lethal dose of morphine into his IV drip.

As Almásy drifts into permanent sleep, Hana reads aloud the final, heartbreaking letter written by his late lover, Katharine, which she wrote while dying alone in the Cave of Swimmers.

Says AI: “This scene serves as one of the emotional peaks of the film, framing the act not as a crime, but as a final, compassionate gesture of mercy and love between the caregiver and her patient.”

- Legalising Merciful Death -

Interestingly, reviews of the film tend not to pick up on this theme of medical assistance in dying (MAiD). Considering contemporary debates about the ethics of both MAiD itself and of legalising MAiD, the following aspects of the final scene of the movie are worth noting:

* The English patient was injured, not suffering from an illness, although his organs were beginning to fail because of his injuries;
* It is hard to tell whether he was in a terminal state, often defined as likely to die within six months; burn patients now have a better recovery rate than in the 1940s, so he could have been in a terminal state;
* It is hard to tell whether he was in a terminal state, often defined as likely to die within six months; burn patients now have a better recovery rate than in the 1940s, so he could have been in a terminal state;
* His suffering was because of physical pain as well as resultant mental distress;
We do not have any reason to believe that he was not mentally competent to decide about his continued life and to request MAiD;
* His request was voluntary, with no-one coercing or pressuring him into his decision, although the war and limited medical care obviously narrowed his options;
* Hana was in the employ of a field hospital with medication provided by the hospital, so it was a case of medical assistance in dying; and
* MAiD was administered by the caregiver, not self-administered; the English patient was likely incapable of self-administering due to his injuries.

Would the English patient have been eligible for MAiD as envisioned for South Africa by DignitySA’s constitutional challenge? I believe so.

The English patient was likely mentally competent, had severe injuries making any semblance of a normal life impossible, without ever higher dosages of morphine his suffering was unbearable and intractable, and his request was the outcome of a free choice.'=

With responsible institutional safeguards in place and observed, assistance like Hana’s would not only be ethically justified (as a matter of right and compassion) but also legal in a South Africa shaped by the normative standards – values, principles and rights – of its Constitution.

Palliative care is always non-negotiable in a MAiD setting. And with the extreme suffering caused by burn wounds palliative care and its limits require increased scrutiny.

Instances of nurses identifying with the suffering of their patients, even to the point of causing their death to end their suffering, are regularly reported worldwide in the media and lead to criminal prosecutions, like our own Smorenburg (1992) High Court case.

These instances involve non-voluntary MAiD where nurses act on what they believe is in patients’ best interest and without patients’ consent. This was not the case with Hana’s deed of compassion since Almácy himself judged his own life no longer worth living and consented to receiving a lethal dosage of morphine.

DignitySA’s court challenge involves voluntary MAiD only.

- In Conclusion -

The English Patient is one of those timeless films that do not show their age despite radical developments in acting style and photographic technology. Hence it can be revisited, like works of classical literature, or groundbreaking movies, such as Ben Hur, The Shawshank Redemption, 2001: A Space Odyssey, or Shindler’s List. It is a story of love, betrayal and perhaps even redemption. Its stunning cinematography beautifully captures the majestic north African desert landscape.

Above all, it is a story of identification and solidarity with another, of caring and compassion for the sufferer, to the point of heeding the ultimate request despite the personal emotional cost involved for the helper.

- Script by Michael Ondaatje and Anthony Minghella
- Based on Michael Ondaatje’s novel The English Patient
- Directed by Anthony Minghella
- With Ralph Fiennes as Count Ladislaus de Almásy; Juliette Binoche as Hana; Willem Dafoe as Caravaggio; Naveen Andrews as Kirpal (Kip) Singh; Kristen Scott Thomas as Katharine Clifton; and Colin Firth as Geoffrey Clifton
1996
- 162 minutes
- Awarded nine Oscars
- Film review by Prof Willem Landman, Co-founder and Chairperson of DignitySA

Hats On 4 Children's Palliative Care Day, with the hashtag  , is an annual celebration on the second Friday in October. ...
03/10/2026

Hats On 4 Children's Palliative Care Day, with the hashtag , is an annual celebration on the second Friday in October. It usually falls on the day before World Hospice and Palliative Care Day, an official global awareness event which this year has the theme, Pain Management: An Essential Part of Palliative Care. The theme was chosen to re-emphasise the holistic treatment of pain in palliative care (physical, psychological, social, spiritual). The interaction among total pain components is often complex, yet evident in patients with serious illnesses.

is celebrated around the world with the aim of raising public awareness of the need for more equitable provision of hospice and palliative care services for children. PatchSA estimates that at least a million children in South Africa are eligible for palliative care, with less than 5% able to access it.

Whether as an individual, a group of friends, a school, a church group or a business, you can use this opportunity to help raise awareness of children's palliative care whilst raising funds to support children's palliative care in South Africa.

Here is how to take part:
1) Wear a hat on Friday 9 October
2) Post pictures on social media using the hashtag and tag Patch SA - Palliative Care for Children South Africa on Facebook
3) Donate any amount to PatchSA using the link provided in the comments below

Can you help us to reach our next ambitious goal? Please consider making a donation to DignitySA and encourage your frie...
02/10/2026

Can you help us to reach our next ambitious goal? Please consider making a donation to DignitySA and encourage your friends and family to do the same. As a token of our thanks, we will send you some cool DignitySA merchandise. To make a contribution, please see the link in the comments below.

Who is your palliative care hero? This month we will be marking World Hospice Palliative Care Day and we want to share s...
01/10/2026

Who is your palliative care hero? This month we will be marking World Hospice Palliative Care Day and we want to share stories about the special people who have enhanced the lives and deaths around us. Please tell us, in the comments below, about a palliative care hero who has helped you and your loved ones, or about someone you have admired from afar, and together let's shine a light on the important work that they do.

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