scholarly journals Faith-based Schools and the State. Catholics in America, France and England | In Good Faith. Schools, Religion and Public Funding

Author(s):  
Maroussia Raveaud
FORUM ◽  
2002 ◽  
Vol 44 (3) ◽  
pp. 123
Author(s):  
Derek Gillard

Yuridika ◽  
2021 ◽  
Vol 36 (3) ◽  
pp. 721
Author(s):  
Mia Banulita ◽  
Titik Utami

SLAPP does not only occur in the environmental sector but in any situation which act aims to stop or eliminate public participation in aggression against certain policies. In the environmental sector, it is referred to as Eco-SLAPP which aims to provide fear, silence, and intimidation toward people who commit aggression against environmental policies and/or certain interests through reporting/complaints or lawsuits to court. Therefore, the Anti-Eco-SLAPP concept in Law Number 32 of 2009 was raised to provide protection against the act of Eco-SLAPP since it harms people who fight for good and healthy environment. Unfortunately, weakness is found in Law Number 32 of 2009 regarding substance and process in fulfilling Anti Eco-SLAPP. In terms of substance, Article 2 letter a Law Number 32 of 2009 has not given the state responsibility to implement Anti Eco-SLAPP, Article 66 Law Number 32 of 2009 has not regulated good faith as the reason a person cannot be prosecuted criminally or sued civilly, protection from administrative action, and motion strike/dismissal process and SLAPP Back, to prevent early Eco-SLAPP actions. In addition, the implementation of Anti Eco-SLAPP is often misinterpreted since it is unable to distinguish pure criminal acts and actions to fight for the environment based on good faith. Based on this, it is necessary to construct an Anti Eco-SLAPP law based on the weaknesses of the existing Law Number 32 of 2009, so as to reinforce the implementation of Anti Eco-SLAPP in Indonesia.


2006 ◽  
Vol 157 (7) ◽  
pp. 283-286
Author(s):  
Guido Bernasconi

The silvicultural principles of a forest management plan for Canton Neuchâtel reveals itself as steeped in a systemic approach that allows us to consider the forest as a truly living system. In this context, it seems judicious to the author to conceive of the body forest personnel as a group of responsible people who share certain common ethics and who, in their work, promote the emergence of collective services recognised as beneficial to the state and which would be supported by public funding for the good of the entire community.


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