Freedom of Religion and Religious Practices in School

2014 ◽  
pp. 169-180 ◽  
Author(s):  
Fatt Hee Tie
Keyword(s):  
Religious Practices ◽  
Freedom Of Religion

Religious Freedom and Pluralistic Europe. Challenges for Christians

2020 ◽  
Vol 29 (1) ◽  
pp. 49-61
Author(s):  
Christof Sauer
Keyword(s):  
Religious Freedom ◽  
Hate Speech ◽  
Public Life ◽  
Christian Ethics ◽  
Religious Practices ◽  
Freedom Of Religion ◽  
State Control ◽  
Intellectual Engagement ◽  
Cooperative Strategies ◽  
Truth Claims

SUMMARYChristians in Europe face challenges regarding freedom of religion or belief which differ in magnitude or character from those facing Christians elsewhere. The 51 states associated with geographical Europe are predominantly Christian but denominationally diverse and in part highly secularised. Those which cause highest concern in global religious freedom surveys are on the fringe of Europe: populous Russia and Turkey and less populous Azerbaijan and Kazakhstan. Yet numerous western countries also give cause for concern. Problems identified are stereotyping, vilification and hate speech; violence against people and objects; state control of religious practices; excluding religion from public life; and suppressing conscience, traditional Christian ethics and truth claims. Christian responses to such challenges include descriptive, legal and spiritual approaches, such as litigation, political lobbying and campaigning, cooperative strategies, intellectual engagement and attempts at shaping culture.ZUSAMMENFASSUNGChristen in Europa stehen vor Herausforderungen im Blick auf Religions- und Weltanschauungsfreiheit, die sich in Ausmaß und Charakter von denen unterscheiden, denen sich Christen anderswo gegenübersehen. Die 51 Staaten, die mit dem geographischen Europa assoziiert werden, sind überwiegend christlich, aber konfessionell vielfältig und zum Teil stark säkularisiert. Diejenigen, die in globalen Erhebungen zur Religionsfreiheit am meisten Anlass zur Sorge geben, liegen am Rande Europas: die bevölkerungsreichen Länder Russland und Türkei sowie die weniger bevölkerungsreichen Aserbaidschan und Kasachstan. Aber auch zahlreiche westliche Länder geben Anlass zur Sorge. Als Probleme werden Stereotypisierung, Verunglimpfung und Hassreden, Gewalt gegen Menschen und Objekte, staatliche Kontrolle religiöser Praktiken, Ausschluss der Religion aus dem öffentlichen Leben und die Unterdrückung des Gewissens, der traditionellen christlichen Ethik und der Wahrheitsansprüche genannt. Christliche Antworten auf solche Herausforderungen umfassen beschreibende, rechtliche und geistliche Ansätze, wie Prozessieren, politische Lobbyarbeit und Kampagnen, kooperative Strategien, intellektuelles Engagement und Versuche die Kultur zu gestalten.RÉSUMÉEn Europe, les chrétiens font face à des problèmes en matière de liberté religieuse et de liberté de conscience, dont la nature et l’ampleur diffèrent de ceux que rencontrent les chrétiens dans d’autres parties du monde. Les cinquante-et-un États constituant l’Europe géographique sont majoritairement chrétiens, mais en même temps très divers au plan confessionnel, et en partie très sécularisés. Ceux qui suscitent le plus de préoccupations selon les enquêtes mondiales sur la liberté religieuse se trouvent à la périphérie de l’Europe : la Russie et la Turquie, très peuplées, ainsi que l’Azerbaïdjan et le Kazakhstan, moins peuplés. Cependant, la situation dans de nombreux pays d’Europe de l’ouest est également préoccupante. Parmi les problèmes constatés figurent les stéréotypes, la diffamation, les discours haineux, les actes de violence contre les personnes et les biens, le contrôle exercé par l’État sur les pratiques religieuses, l’exclusion de la religion de la sphère publique, les atteintes à la liberté de conscience et la mise en cause de l’éthique chrétienne traditionnelle et de la revendication de vérité. Pour y faire face, les chrétiens peuvent avoir recours à des approches descriptives, juridiques et spirituelles, telles que les procès, le lobbying, les campagnes politiques, les stratégies de coopération, la présentation argumentée de leurs positions, et les tentatives de façonner la culture.

Secularism, Multiculturalism and Legal Pluralism: A Comparative Analysis Between the Indian and Western Constitutional Philosophy

2019 ◽  
Vol 7 (1) ◽  
pp. 73-81
Author(s):  
Yashomati Ghosh ◽  
Anirban Chakraborty
Keyword(s):  
Comparative Analysis ◽  
Cultural Diversity ◽  
Legal Status ◽  
Indian Philosophy ◽  
Legal Pluralism ◽  
Religious Practices ◽  
Freedom Of Religion ◽  
Melting Pot ◽  
Role Of The State

India over thousands of years had become a ‘melting pot’ of religious, linguistic and cultural diversity, and thereby created a unique cultural fabric based on the principles of multiculturalism and pluralism.The ancient Indian philosophy was based on the ideals of vasudaivakutumbakam - the whole world is one family and sarvadharmasambhava- all religion leads to the same destination. These philosophical notions have attained legal status in the India. This article will focus on the background and constitutional perspective of secularism as implemented in India, the Supreme Court’s interpretation of secularism and identification of certain religious practices as an essential and integral part of a religion and lastly the role of the State in regulating the freedom of religion.

scholarly journals Accommodating What Needn’t Be Special

2016 ◽  
Vol 10 (2) ◽  
pp. 319-340 ◽  
Author(s):  
George Letsas
Keyword(s):  
Human Rights ◽  
Religious Belief ◽  
Religious Beliefs ◽  
The Other ◽  
Religious Practices ◽  
Freedom Of Religion ◽  
Turn On ◽  
Other Hand ◽  
Religious Accommodation ◽  
The Right

Abstract Liberal debates on religious accommodation have so far focused on the nature of the interest upon which the right to freedom of religion is based. Liberals who oppose religious accommodation argue that there is nothing special about religious belief. Those who defend accommodation on the other hand seek to identify some property (such as conscience or deep commitments) that both religious and non-religious beliefs can share. The article seeks to develop an argument in favor of certain types of religious accommodation that is agnostic about the nature of religious belief and whether it is special in any sense. It argues that it is a mistake to think that the question of religious accommodation, as it arises in law, must necessarily turn on arguments about freedom of religion. The principle of fairness can justify legal duties to accommodate religious (and non-religious) practices, without the need to assess the character of the practice in question or the reasons for engaging in it. The article argues further that the principle of fairness can better explain why human rights courts uphold some claims for religious accommodation as reasonable, and not others.

Menstrual Taboos: religious Practices that Violate Women’s Human Rights

2020 ◽  
Vol 9 (2) ◽  
pp. 291-323
Author(s):  
Natalia Anthony
Keyword(s):  
Human Rights ◽  
Biological Process ◽  
Religious Practices ◽  
Freedom Of Religion ◽  
Human Right ◽  
World Religions ◽  
Women’S Human Rights ◽  
Menstruating Women ◽  
Women's Human Rights

Abstract Some world religions consider menstruation a taboo and impose different restrictions on menstruating women. This article argues that menstrual prohibitions based on religious grounds present a unique threat to women’s human rights. Although it is acknowledged that freedom of religion is an important human right, it is contended that, when it comes to a natural biological process like menstruation, it is the rights of women that must prevail in the clash between women’s human rights and freedom of religion.

scholarly journals Why do you hate me so much? An exploration of religious freedom from the perspective of African religion(s)

2017 ◽  
Vol 73 (3) ◽  
Author(s):  
Sibusiso T. Masondo
Keyword(s):  
South African ◽  
Religious Freedom ◽  
Religious Practices ◽  
Freedom Of Religion ◽  
Western Cape ◽  
Minority Religions ◽  
The Law ◽  
Indigenous Religions ◽  
South African Constitution ◽  
The Right

The advent of the 1996 constitution and the promotion of freedom of religion gave space to previously discriminated religious traditions to flourish. There have been a number of revivals of aspects of African Traditional Religion. The Bill of Rights guarantees Religious Freedom but tends to limit it to Freedom of belief. People have every right to believe and practice as long as their practice is in line with the law. This paper is a reflection on the difficulties posed by the notion of Religious Freedom as contained in the 1996 South African constitution for practitioners of African Indigenous Religions and other minority religions. In a case that captured the imagination of the legal fraternity, Gareth Prince, a practicing Rastafarian, was prevented from joining the Bar of the Western Cape because of a prior conviction of being caught in possession of dagga, an illegal substance. He argued that he used cannabis as part of his religious observance. Justice Ngcobo, in his judgement dismissing the case, made it very clear that ‘the right to freedom of religion is not absolute’. In other words, religious practices need to fall within the provisions of the law of the land. At the core of our argument is that the intellectual and cultural resources that were mobilised in writing the South African constitution failed to reflect on the religious practices of indigenous people and other minority religions.

Limitations to the Right to Religious Freedom: Rethinking Key Approaches

2020 ◽  
Author(s):  
Farrah Raza
Keyword(s):  
Human Rights ◽  
Religious Belief ◽  
Religious Freedom ◽  
Harm Principle ◽  
Religious Practices ◽  
Freedom Of Religion ◽  
Liberal Democratic ◽  
The Right ◽  
The Harm Principle

Abstract The right to freedom of religion or belief is one of the most controversial fundamental human rights, and an increasing number of cases on religious freedom highlight the need for normative clarity about its limits. Courts across jurisdictions adopt different approaches to justifying limitations to religious claims in order to resolve conflicts. This article identifies current key approaches to justifying limits to religious practices before proposing a perfectionist version of the harm principle as an alternative. Section 1 sets out the complexities of determining the limitations to religious freedom. Section 2 identifies the shortcomings of four dominant approaches to limitations which include (i) practices deemed to be against the liberal democratic order; (ii) practices that breach the duty of neutrality; (iii) practices that do not constitute a ‘core’ religious belief, and (iv) the choice of alternatives. Section 3 proposes a typology of harms to the autonomy of others as a model for limitations to religious freedom. Section 4 concludes by emphasizing the need for consistency in deciding limitations.

Interfaith relations in the context of freedom of religion

1996 ◽  
pp. 41-45
Author(s):  
Mykhailo Babiy
Keyword(s):  
Religious Life ◽  
Round Table ◽  
Freedom Of Religion ◽  
Scientific Conference ◽  
Interfaith Relations ◽  
History Of Religions ◽  
History Of ◽  
International Round ◽  
International Round Table

This is extremely relevant and very important both in theoretical and practical dimensions, the problem was at the center of the discussions of the international scientific conference, which took place on May 6-7, 1996 in Lviv. The mentioned conference was one of the main events within the framework of the VI International Round Table "History of Religions in Ukraine", at its meetings 3-6, as well as on issues of outstanding dates in the history of the development of religious life in Ukraine on the 8th of May: "400 "the anniversary of the Brest Union", and "400th anniversary of the birth of Peter Mohyla"

Profaning Jewish Mores in Chochana Boukhobza's Un été à Jérusalem

2018 ◽  
Vol 57 (1) ◽  
pp. 81-91
Author(s):  
Nancy M. Arenberg
Keyword(s):  
Gender Roles ◽  
Complex Problem ◽  
Religious Practices ◽  
Her Family ◽  
Traditional Gender Roles ◽  
The City ◽  
Traditional Roles

As a transnational Israeli writer, Chochana Boukhobza delves into the complex problem of crossing borders in Un été à Jérusalem (1986), a text which focuses on the unnamed protagonist's trip from Paris to visit her family during the summer months in Jerusalem. Although the narrator had resided in Israel previously, she is forced to grapple with her ‘Otherness’ in Jerusalem, especially as a Jew originally from Tunisia. The narrator's crisis of exile is defined by her sense of disconnection to her family, the city, Israeli politics, and women's traditional roles. In this essay, particular emphasis will be placed on the protagonist's penchant for profaning Jewish cultural and religious practices, which is articulated through a series of corporeal transgressions. To launch this revolt against the patriarchal structure of the nation in Israel, the narrator rejects the submissive role assigned to Jewish-Tunisian women, and, in so doing, dismantles traditional gender roles.

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