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.

The conflict between sovereignty over parts of the sea and the necessity of "innocent passage" concept has been the most contentious field in the law of the sea." Two hypotheses in this field have collided in the history of international law of the sea. The first hypothesis is that every human possesses the seas together. "Navigation" and other operations are also allowed for all. Under the excuse of owning the sea, no state has the right to restrict other people's use. However, the second theory says that the sea is owned by someone who controls part of it, and its use can be limited. In international law, the "innocent passage" by foreign vessels from the territorial sea of a country is widely recognized. However, in some territories, the requirements for the "innocent passage" of military vessels include the need for prior notice or the coastal state's permission. Most forces, led by the US, believe in absolute freedom of the military vessel's "innocent passage." However, most Asian countries, including Iran, assume that they can prior notification or approval for a foreign military vessel passage. This activity was often resisted in operational as well as diplomatic phases by naval forces such as the United States.