FAITH-BASED ARBITRATION EVALUATED: THE POLICY ARGUMENTS FOR AND AGAINST RELIGIOUS ARBITRATION IN AMERICA

2018 ◽  
Vol 33 (03) ◽  
pp. 340-389
Author(s):  
Michael J. Broyde

ABSTRACTThis article explores whether allowing such expansive arbitration is a wise idea for the United States (and other western democracies). Like all arbitration, religious arbitration starts with a contract to arbitrate, but frequently does not invoke the law of the United States as the law to be used to resolve disputes, but instead allows parties to resolve disputes according to their own religious principles, both procedurally and substantively. The article is organized into two substantive parts. One part explores the strengths and weaknesses of the seven arguments against faith-based arbitration, which are (1) one law for one people; (2) religious arbitration produces substantive injustice; (3) religious arbitration produces procedural injustice; (4) religious arbitration is often subtly coercive to its members; (5) liberal society has a difficult time policing religious arbitration; (6) enforcement of religious arbitration sometimes violates people's rights to religious freedom; and (7) allowing religious arbitration promotes isolation and non-integration of religious communities. The next part explains and criticizes the five arguments in favor of religious arbitration, which are (1) religious arbitration is a religious freedom imperative; (2) religious arbitration can resolve some commercial disputes more accurately than secular courts can; (3) religious arbitration is the only way to resolve certain religious problems; (4) secular regulation of religious arbitration helps moderate and integrate religion; and (5) religious arbitration promotes value sharing between religious and secular cultures and as such enriches public discourse. The article concludes with an endorsement of the value of religious arbitration subject to reasonable procedural and substantive limitations.

Author(s):  
Michael J. Broyde

This chapter surveys the contemporary landscape of religious arbitration in the United States by exploring how different religious communities utilize arbitration, how these processes differ from each other, and where various faith-based dispute resolution models fall within the broader ADR spectrum. It explores developments in Jewish, Christian, and Islamic arbitration in America over the last several decades, and discusses what internal concerns and external stimuli have spurred these changes. As such, this chapter reflects on why American Catholics have not moved in the same direction as some other religious groups, which have been eager to embrace the use of religious arbitration as a means of enabling their adherents to resolve ordinary secular conflicts in accordance with religious norms and values. Finally, this chapter will discuss the historical limitations of utilizing religious arbitration in many faiths and how some have evolved to embrace the practice.


2010 ◽  
Vol 8 (2) ◽  
pp. 266-284 ◽  
Author(s):  
Lori G. Beaman

The idea of religious freedom is not new in Canadian law or wider public discourse, although it has taken on a life of its own in the post- Charter era (1982 onward) and certainly in the last several years. As the courts wade more fully into the swirling abyss that is religion they find themselves struggling with the issues that preoccupy scholars of religion (and for which they have found no conclusive answer): what is “religion” and how can it be defined in a manner that is inclusive and meaningful? This article takes as its point of departure the provocative and compelling argument made by Winnifred Sullivan in her book, The Impossibility of Religious Freedom (2005), that religious freedom as a legal promise is untenable. In this article I argue that while plausible and convincing in the context of the United States, Sullivan’s thesis may be less applicable in Canada for three key reasons. First, the embeddedness of Roman Catholicism in Canadian social structure has resulted in a textured and nuanced understanding of religion, or, at the very least, a recognition that religion is in some measure a multifaceted notion. Secondly, the recognition of group rights, however defined, means that there is a space created for alternative religious discourses, in part because of the constitutional recognition of multiculturalism. Thirdly, the recent turn by the Supreme Court of Canada to an understanding of the subjectivity of religious freedom strengthens the idea that religion must be conceptualized in relation to the ways in which individuals understand and practice it in their day to day lives.


2022 ◽  
pp. 089011712110695
Author(s):  
Sarosh Nagar ◽  
Tomi Ashaye

Vaccine hesitancy in the United States continues to hamper ongoing coronavirus vaccination efforts. One set of populations with higher-than-average initial rates of vaccine hesitancy are certain religious groups, such as white evangelicals, African-American Protestants, and Hispanic Catholics. This article discusses the reasons underlying vaccine hesitancy in these populations, focusing on new trends in religious, political, and ideological beliefs that may influence vaccine acceptance. By using recent data and empirical case studies, this article describes how these trends could hinder the effectiveness of certain vaccine promotion strategies while also improving the potential efficacy of other forms of vaccine promotion, such as faith-based outreach. (100)


Author(s):  
Michael J. Broyde

Basic frameworks for successful religious arbitration exist, though religious communities, particularly the growing American Muslim community, still face challenges in implementing their own ADR systems effectively. This chapter describes some of these challenges, as well as the ways in which they may be addressed. It looks to the example set by the Muslim Arbitration Tribunal, a U.K.-based Islamic arbitration organization that has successfully adopted and adapted the Beth Din of America approach to religious arbitration, as a likely model for American Muslims to build on in constructing their own ADR processes. This chapter notes that Christian communities in the United States also face challenges in their attempts to implement effective faith-based arbitration, though these challenges somewhat differ from those dealt with by the more law-centered Jewish and Muslim traditions. Christian communities have responded by creating their own religious arbitration models that conform to the technical legal requirements of the FAA.


2020 ◽  
Vol 81 (3) ◽  
pp. 540-559
Author(s):  
David Hollenbach

Religious freedom is a focus of controversy in the United States today. The leaders of some religious communities, particularly Evangelicals and Roman Catholics, object to policies that challenge their beliefs, often their beliefs regarding sex and reproduction, by appealing to their right to religious freedom. This leads others to see religious freedom as a threat to moral changes they regard as progress. Religious liberty threatens to become a source of social division and conflict. This article analyzes these conflicts and considers how the USA can address them more effectively by reflecting on several international challenges to religious freedom. These global cases show that the religious freedom controversies in the USA today call both religious communities and those with secular worldviews to recognize that social unity and respect for freedom should go together. Social unity requires respect for freedom, including the freedom of those with whom one disagrees.


2005 ◽  
Vol 7 (1-4) ◽  
pp. 5-28
Author(s):  
Jenny Morgan

This article explores the possible reasons for the absence of a public discourse about sexual harassment in Australia, which can be contrasted with a relatively well-developed legal discourse. It also briefly compares the debate about sexual harassment in the United States and Australia that followed in the wake of controversial and very public sexual harassment cases in each country. It argues that the debate in the wake of the Clarence Hill-Anita Thomas hearings in the United States was much more productive than the debate in Australia after the publication of Helen Garner’s book, The First Stone. The discussion in Australia focused on whether the young women in the case had ‘over-reacted’ and whether there were generational differences in women’s reactions to sexual harassment. The more interesting (and I would argue, far more important) questions of what is sexual harassment is and what are its effects were ignored. This article goes on to explore one aspect of what sexual harassment is and does by examining what women actually do in response to sexual harassment through an analysis of some of the stories of targets of harassment as they appear in the law reports. In this way it tries to make some of the legal discourse about sexual harassment a part of the public discourse about the phenomenon.


2017 ◽  
Vol 32 (1) ◽  
pp. 185-196
Author(s):  
Carl H. Esbeck

Australia adopted the Charities Act of 2013, consolidating and restating the country's governing statutes on the registration and qualification of charities, but leaving to the future any reconciliation between faith-related charities claiming religious liberty and others demanding marriage equality and no discrimination based on sexuality. Concurrent to this development, but with an eye to the direction of charity law in common law systems throughout the world, major works have come to us from two Australian scholars. In this review I offer much about these two monographs, but the discussion that immediately follows concerns the law of charitable nonprofits in the United States, the basic structure of that law, and current issues implicating religious freedom.


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