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.

Universal human rights suffer from a lack of consensus on the question: what kind of internal state organisation can actually take these fundamental rights adequately into account? The main intent of this article is to present a critical assessment of various modes of state–religion affiliation and their effects on the state’s scope for human rights compliance. A special focus will be on the right to freedom of religion or belief since this fundamental right is within this context most profoundly at stake. It will be contended that states which are organised in accordance with the principle of state neutrality can in principle fully comply with human rights norms; while states which identify themselves either positively with a single religious denomination or excessively negatively with religion have to be considered poorly equipped for both democratisation as well as optimal human rights compliance. The crucial issue of ‘multivocality’ of religions will be addressed as a contribution to the reform debate. Ultimately a case will be made for ‘the right to neutral governance’.