درخت حوزه‌های تخصصی

There is an urgent need for methods by which people and communities of faith peacebuilding and human rights development. This paper argues for a holistic understanding of peacebuilding that includes security of life, a guarantee of subsistence, and the pursuit of other fundamental human rights. This need is especially acute in countries of rising instability or post-conflict rebuilding. More and more countries face a downward spiral of instability even though many leaders and bodies seek to reverse this trend. Sadly, even among those countries that emerge from conflict, one-half revert to conflict within five years. Hence the question this paper addresses is, “How shall people and communities of religious conviction be effectively engaged in a peacebuilding and human rights process?” <br />This people factor is too little understood, even though the role of citizens in transitional states has long been acknowledged as essential for just and sustainable change. For peace accords and international conventions, in and of themselves, do not make peace or deliver human rights. Neither does the arrival of international peacekeepers nor the speeches of clerics and political leaders. While these developments are helpful stimuli, real human peace and security derives from community-based initiatives that create a “positive deviance” for peaceable, rights-oriented living vis-à-vis governments and other forces.  <br />Thus this paper will hypothesize a methodology whereby citizens engage religious institutions, governments (local and national), and international change agents to transform conflict into promising peace and rights. It will identify common peacebuilding principles operating across sectors of human development, security, and rights-oriented work. These sectors may include at least the following: health, conservation, education, security, labor, spirituality, and corporate social responsibility. <br />This paper also seeks to hone a typology of human rights and peacebuilding challenges facing countries of instability and post-conflict rebuilding. Categories may include at least the following: stages and types of conflict, fragile and failed states, overlooked populations, ethnic and racial discrimination, transnational politics and justice, natural resource and wealth distribution, and social capital.

According to Article 7 of the Rome Statute, the crime of Apartheid refers to actions, policies, and courses of conduct with the purpose of maintaining an institutionalized regime of systematic racism and racial domination. Based on this definition, the word "Apartheid" will not only refer to the historical regime of South Africa (1948-1994) but is also recognized as a crime against humanity on par with torture and slavery. Due to certain similarities in legal systems and roots of establishment, Israel and the Apartheid Regime of South Africa have been considered to be analogous in various international documents sponsored by the United Nations until 1991. This study aims to analyze the historical rationale behind this recognition and the reversal of course by the United Nations General Assembly, which was initiated with the revocation of A/RES/3379 resolution (the equation of Zionism with racism). Furthermore, in the light of recent developments on domestic and international levels, it seems several unaligned trends are gaining ground in this respect to reaffirm the previous attribution of the crime of Apartheid to Israel. Through using E-Library data and employing the descriptive-analytical method, the veracity of the said trends, their projection, and their perseverance will be further discussed in this paper.

In traditional international law,"Effective Authority" has been the applicable criterion in recognizing the legitimacy of governments and their recognition by other states. The United Nations also took note of this criterion in accepting representatives identified by governments. However, after the Cold War, a new criterion, the "Democratic Legitimacy," was introduced to recognize the legitimacy of new governments. Increasing attention to human rights and adherence to democratic norms in governance has strengthened this theory among jurists. The main question of this article is what is the applicable criterion in examining the "legality of governments" in international law? In this article, which is written by descriptive-analytical method and by studying books and articles, we examine the application of the theory of democratic legitimacy in the recognition of governments. By studying the change of governments after the adoption of the UN Charter until 2020, we conclude that the theory of democratic legitimacy was applied only in response to military coup d'état against democratically elected governments after the end of the Cold War. In other causes of regime change including revolutions and civil war; The New Government is recognized by the international community and credentials of its representatives accredited to the United Nations on the basis of the traditional criterion of effective authority. However, there are few exemptions such as Islamic Emirate of Afghanistan.

After the atrocity’s committed during the Second World War, the citizens of the world cried out for a universal code of ethics. On December 10th 1948 the General Assembly of the United Nations adopted a universal declaration of human rights, thus setting a new standard for all nations to follow. According to Article 18 of that declaration “Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship, and observance”. People, and women in particular, who are born in different parts of the world have different cultural, as well as religious identities. It is time for education on, and a universal understanding of, the identity differences of Muslim women to be made universally accessible, and understood. Although the ultimate result was the near obliteration of an entire race, and a worldwide war, the groundwork was laid in a much quieter manner. The Nazi party slowly began working their ideals into society. First espousing the sovereignty of the German race and then planting the seeds for the loathing and contempt that would follow for all other races. Near the end of the Second World War Adolph Hitler described Jewish people as “something aggressive” the same words that French president Jacques Chirac recently used when petitioning Parliament to pass a law banning the wearing of hijab in France?

European court of human rights was established in 1959 as an independent court of Council of Europe in order to deal with alleged violations of human rights which has been enumerated in European Convention on human rights. Obviously, protection and evolution of human rights obligations is considered as one of the most significant concerns of this court. In addition, the protection of human rights and public interest together Are required for an efficient society. As a result, European court of human rights must use a mechanism by which it can have a reasonable and balanced operation to realize these two fundamental values. In order to approach this aim, the court uses the proportionality test, consisting of three principles of legitimacy, appropriateness and necessity. Despite its efficient results for the Court, the application of this test has its deficiency in keeping a balance between human rights and public interest. This court authorized the member states to evaluate the legitimacy of an aim by themselves, however it should be the court’s task to pass three steps of proportionality test independently. This research mainly concentrates on the evaluation of the European court of human rights from the doctrine of margin of appreciation perspective.