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Contemporary Europe is undoubtedly a largely secular region where the notion that secularism and ‘progress’ are intertwined has long held sway. Religion in the public sphere is, for many Europeans, associated with emergent or conservative societies, whereas secularism is equated with modernism and seen as an indispensable component of modern governance. Recently, both domestic and European Court of Human Rights (ECtHR) case-law has highlighted the obvious tensions that arise in the manifestation of religion in the European public sphere. While Article 9 of the European Convention on Human Rights affords everyone the right to freedom of thought, conscience and religion (while allowing for certain limitations as imposed by domestic authorities), in matters related to religion, ECtHR has adopted a deferential attitude towards domestic authorities in the determination of the parameters of this right. This is reflected in the fact that it was not until 1993, some thirty-five years after the Court commenced operating, that a violation of Article 9 of the Convention was found. The Court’s jurisprudence on the Article is therefore somewhat troubling and nowhere is this more aptly illustrated than in the jurisprudence relating to the wearing of the Islamic headscarf. Recent case-law in fact suggests that in that the wearing of the headscarf is viewed both as being incompatible with the principle of gender equality and in direct opposition to the principle of secularism. Through the lens of recent Article 9 jurisprudence, this paper will assess the trends emerging in the European Court’s consideration of Islam. Discussion of relevant cases will include Dahlab v. Switzerland, Karaduman v. Turkey, Leyla Şahin v. Turkey, Refah Partisi (The Welfare Party) and Others v. Turkey as well as analysis of cases occurring at the domestic level, most notably the Teacher Headscarf Case of the German Constitutional Court and the English decision of R (on the application of Begum (by her litigation friend, Rahman)) v. Headteacher and Governors of Denbigh High School. This paper also seeks to challenge the ECtHR reasoning in the area of expression of religion (and particularly where that religion is Islam) by analysing the question of religion in the public sphere in the broader European context. There is in fact increasing evidence to suggest that Europe is undergoing a period of de-secularisation, a reality routinely ignored by the European Court of Human Rights.

Peaceful co-existence is a universal but elusive aspiration. Despite the search for tools to create a peaceful world, conflict remains between nations and within nations. The fostering of peace is a question to which scholars, religious leaders and politicians put their minds, but despite this attention the paradox remains that there is little evidence that local and global conflict have subsided. Ideally the key to providing solutions can be found in the tenets of the world’s major religions and cultural traditions and in the musing of some of the great philosophy voices of past and modern times. Regrettably these tenets are often absent in education systems where there are limited endeavours to encourage young people to think locally and globally about social justice, peace and human rights. Many of the current ways of imparting knowledge of human rights and peace are limited, with the emphasis on the legal aspect alone and on international instruments such as the Universal Declaration of Human Rights (UDHR). Although the UDHR is an inspiring document given that its creation stemmed from a commitment to all humanity, its uncritical acceptance negates the critiques about western dominance. Arguably, unless humankind can find a way to grapple with the tension between universal and relativist approaches to human rights by acknowledging diversity, the search for peace and social justice will be limited. This paper contemplates the creation of human rights understandings beyond legal constructs to explore how human rights concepts can be invoked through education to reduce ignorance, prejudice, religious intolerance and fear that detracts from the goal of peaceful co-existence. It explores the question of responsibility to ‘the other’, a form of responsibility that is not apparent in the clash of cultures and the conflict between nations. The paper suggests a schema for human rights understandings based on philosophical, political, historical, anthropological, legal and practical approaches to human rights. This includes forging the connection between theory and practice; engaging in critical pedagogy through a process of collaborative dialogue and inquiry; being familiar with the historical origins of human rights and their application; and understanding that concepts of human rights are found in every cultural and religious tradition.  In advocating such a schema it draws on examples that present barriers and prospects and in so doing outlines the endeavours that take place in the inter-disciplinary Master of Human Rights program at Curtin University in Australia as a model that may be adaptable to other contexts. The paper concludes by suggesting practical ways in which the schema could be enacted including through a lifetime educational commitment to human rights through historical and philosophical understandings, inter-faith dialogue and cultural exchanges.

Selective adaptation describes the process by which international legal rules are contextualized to local conditions. The institutional and cultural contexts for selective adaptation involve a process by which non-local institutional practices and organizational forms are mediated by local norms. This process can be illustrated by reference to the local implementation of international human rights regimes.<br /> Selective adaptation is made possible by ways in which governments, elites, and other interpretive communities express their own normative preferences in the course of interpretation and application of practice rules. Selective adaptation depends on a number of factors, including perception, complementarity, and legitimacy. Perception influences understanding about foreign and local norms and practices. Originally a principle of nuclear physics, complementarity describes a circumstance by which apparently contradictory phenomena can be combined in ways that preserve essential characteristics of each component and yet allow for them to operate together in a mutually reinforcing and effective manner.

As one of the most popular means of trade in the world, shipping by sea has always been subject to maritime hazards. Thus, the implicit commitment of a ship lease contract is that the transport operator provides a seaworthy ship. There is, however, no specific definition of the legal nature of this obligation in most conventions or international laws, and it is only in this regard that the statement of seaworthiness is cited as an implied obligation. Having been written in the descriptive-analytical method, this study attempts to explain the legal nature of this obligation, its position among absolutes or relatives, primaries or subsidiaries, implicit fundamentals or customs, its compliance with the conditions of article 234, the burden of proving seaworthiness, and the lack of performance guarantees caused by its absence. According to the results of the study, a transport operator is under a relative obligation to provide a seaworthy vessel. The existence of this obligation can be mentioned both as a main condition and a secondary condition, and if there is no specification in the contract, it is referred to as a customary implied obligation. Additionally, the condition of seaworthiness would be close to the verb condition in accordance with Article 234 of the Civil Code of Iran. For a claimant (the owner of the goods) to prove a lack of seaworthiness, they only need to provide evidence that the loss has occurred. For the sea transport operator to be relieved of responsibility, s/he must prove that s/he took the necessary precautions at the start of the voyage. The owner, otherwise, is responsible for compensating the victim for the damages caused by the violation of unseaworthiness by restoring the previous situation by providing the property and if an excuse is provided, by supplying a substitute.

As Human Rights are supposed to be equal for all human beings leaving any social differences away there must be ways found to educate the population in Human Rights matters. One of the ways for Human Rights education is Religion. Religion is the link between the people of one society that does not care for social and educational differences. There is no need for high education to believe and to confess to a religion. But also in times of insecurity, e.g. wars or catastrophes, people tend to be more religious than in times of peace and are seeking help and moral advice from their religious leaders. <br />By attending religious ceremonies people get informed not only about religious matters but also about political ones as religious institutions are also a place for exchanging knowledge. An important role plays the religious leader as he can have a great influence esp. on the masses with lower education. By using effective methods he can contribute to implementing Human Rights in society. As there are already different methods of intercultural training on Human Rights affairs existing I would like to explain how, in analogy to that, an inter-religious training on Human Rights Affairs, esp. anti-discrimination, could work. The basis is the anti-bias concept which was originally developed in South Africa and which aims at the general removal of discrimination like sexism, racism, north-south-hierarchy, etc. The focus is on the sensibilization of oneself and starting a life-long-learning process of living aware of existing prejudices and developing tolerance in society. The anti-bias concept starts working directly at the mechanism of discrimination and is therefore useful and appropriate for the pedagogical fields which include religious institutions. The religious leader is enabled by this training to work with groups, e.g. children and adults or men and women, and lead those people to their emotional self-experience. Developing on this, non-discriminating conducts for the personal life- and the working situation is produced. Religion that works together with the anti-bias method shows how many chances a society has with less discrimination for all and helps finally to implement Human Rights.

The Indian Ocean is Considered One of The Most Important and Sensitive Regions of The World, And for This Reason, Maintaining Its Security Is Very Important. The Amazing Economic Growth of Southeast and East Asian Countries Such as China, India and Japan in World Trade on The One Hand and The Special Role of The Persian Gulf and Iran as An Energy Supplying Region (Oil and Gas) On the Other Hand Show the Importance of The Indian Ocean as A Strategic Region to Connect These Two the Area Has Grown to Hundreds. The Role of This Geopolitical Region in Providing Energy, The Existence of Busy Straits, The Mass Consumer Market and The Presence of Powers with High Economic Growth Have Led to The Increasing Importance of The Global Position and The Change in The Balance of Maritime Power in It. This Research Was Done with Analytical and Descriptive Method Using Library and Documentary Sources and The Results Show That the Scene of The Indian Ocean Is of Great Importance Due to Its Key Role in Maritime Trade and This Has Made the Indian Ocean the Place the World's Major Maritime Powers Are Competing and Each Has Its Own Diplomacy in This Region.

The correlation between the sea and the ship with scientific and technological progress and human needs in the field of trade and transportation, and the existence of inspection and observatory control in territories and their safety has caused the attention of organizations and countries to its effectiveness. On the other hand, it caused promoted productivity through the use of skilled manpower on the ship. Undoubtedly, creating universal and acceptable regulations is important so that they can be turned into law. Definitely, in this law, attention should be paid to the evaluation of the prospect of sea events and it can be predicted. Factors such as affreightment, collisions at sea, ship damage, and maritime rescue can be among these rules and clarify the purposes of a safe sea. On the other hand, the International Maritime Organization (IMO) works very actively and effectively in the direction of the compilation of these regulations and laws. It should be noted that with the progress of the shipping industry and the expansion of the sea boundaries, it is better that these laws become updated and more preventive and practical. Therefore, new standards in the maritime transport industry must be pursued by the World Maritime Organization and with a survey of the member countries, more attention should be paid to the security, speed, and services of the ports and sailing of the countries. Although one of the appreciable achievements of the World Maritime Organization has been the transformation of unsafe traditional ports into safe modern ports. But it seems that the diversity of sea transportation with regard to commodity exchanges requires the implementation of a more legal and regulatory strategy. In this article certainly, attention has been paid to the importance and fundamental role of the World Maritime Organization, because the most important basis of maritime transport is the ship. It should be noted that the ship has an independent identity and personality. On the other hand, the diversity in the utilization of ships in the aspects of commerce, public services, military, and the diversity of ship types requires special standardization and proficient implementation.