Religious Freedom Conditions in Nigeria in 2020
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Religion–State Relations
Religion–State Relations International IDEA Constitution-Building Primer 8 Religion–State Relations International IDEA Constitution-Building Primer 8 Dawood Ahmed © 2017 International Institute for Democracy and Electoral Assistance (International IDEA) Second edition First published in 2014 by International IDEA International IDEA publications are independent of specific national or political interests. Views expressed in this publication do not necessarily represent the views of International IDEA, its Board or its Council members. The electronic version of this publication is available under a Creative Commons Attribute-NonCommercial- ShareAlike 3.0 (CC BY-NC-SA 3.0) licence. You are free to copy, distribute and transmit the publication as well as to remix and adapt it, provided it is only for non-commercial purposes, that you appropriately attribute the publication, and that you distribute it under an identical licence. For more information on this licence visit the Creative Commons website: <http://creativecommons.org/licenses/by-nc-sa/3.0/> International IDEA Strömsborg SE–103 34 Stockholm Sweden Telephone: +46 8 698 37 00 Email: [email protected] Website: <http://www.idea.int> Cover design: International IDEA Cover illustration: © 123RF, <http://www.123rf.com> Produced using Booktype: <https://booktype.pro> ISBN: 978-91-7671-113-2 Contents 1. Introduction ............................................................................................................. 3 Advantages and risks ............................................................................................... -
Oman 2018 International Religious Freedom Report
OMAN 2018 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary The Basic Law declares Islam to be the state religion but prohibits discrimination based on religion and protects the right of individuals to practice other religions as long as doing so does not “disrupt public order or contradict morals.” According to the law, offending Islam or any Abrahamic religion is a criminal offense. There is no provision of the law specifically addressing apostasy, conversion, or renunciation of religious belief. In January the government issued a new penal code which significantly increased penalties for blasphemy and criminalized groups that promote a religion other than Islam. Proselytizing in public is illegal. In April Hassan Al-Basham, who had been sentenced to three years’ imprisonment in 2016 for blasphemy and disturbing religious values in his comments on social media, died in prison. Nongovernmental organizations (NGOs) based outside the country had previously reported he had won an appeal on medical grounds to commute his sentence, but reportedly a court later overturned it. The Ministry of Endowments and Religious Affairs (MERA) monitored sermons and distributed approved texts for all imams. Religious groups continued to report problems with opaque processes and unclear guidelines for registration. Nonregistered groups, such as The Church of Jesus Christ of Latter-day Saints (Church of Jesus Christ) and others, remained without permanent, independent places of worship. Non- Muslim groups said they were able to worship freely in private homes and government-approved houses of worship, although space limitations continued to cause overcrowding at some locations. The MERA continued to require religious groups to request approval before publishing or importing religious texts or disseminating religious publications outside their membership. -
The Myth of Religious Violence
The Myth of Religious Violence The idea that “religion” is peculiarly prone to violence is not based in fact, but is an ideological justification for the dominance of secular social orders, which can and do inspire violence. The myth of religious violence leads us to turn a blind eye to the causes of non-Western grievances against the Western world. Christian Reflection Prayer A Series in Faith and Ethics Scripture Reading: James 4:1-3 Reflection “People can and do commit violence in the name of God,” William Cavanagh admits. Confessing this is a step toward a more humble faith. But he challenges the stronger claim that there is something Focus Article: called “religion” that is more likely to cause violence than what is Religion, Violence, not religion. Seeing through that “myth” is a step toward a more Nonsense, and Power accurate understanding of violence in our world. (Patterns of Violence, Cavanaugh outlines three reasons to be suspicious of the idea pp. 11-19) that religion is peculiarly prone to violence. 4The distinction between “religious” and “secular” is too unstable. The Suggested Articles: “myth” is supported in this way: religious and secular things (that American Religions and is, beliefs, institutions, causes) can be easily distinguished, and the War religious ones are more violent because they are absolutist, divisive, (Patterns of Violence, and non-rational. When counter-examples to this line of thinking are pp. 81-86) raised—e.g., most wars and exterminations are spawned by nation- What Kind of Religion Is alism, totalitarianism, ethnic rivalry, control of resources and markets, Safe for Society? atheist ideologies, and other “secular” causes—some curious fudging (Patterns of Violence, occurs. -
JORDAN the Constitution Stipulates That the State Religion Is Islam, But
JORDAN The constitution stipulates that the state religion is Islam, but provides for the freedom to practice the rites of one's religion and faith in accordance with the customs that are observed in the kingdom, unless they violate public order or morality. The constitution notes that the state religion is Islam and that the king must be Muslim; the government accords primacy to Sharia (Islamic law). The constitution also stipulates that there shall be no discrimination in the rights and duties of citizens on grounds of religion; however, the government's application of Sharia infringes upon the religious rights and freedoms laid out in the constitution by prohibiting conversion from Islam and discriminating against religious minorities in some matters relating to family law. Members of unrecognized religious groups also face legal discrimination. The status of respect for religious freedom by the government was unchanged during the reporting period. The government continued to monitor some citizens and resident foreign groups suspected of proselytizing Muslims and a few Muslim converts to Christianity, as well as monitor members of the Bahai Faith. In the case of converts, this sometimes included attempts to induce them to revert back to Islam. The Sharia court, which has family law jurisdiction for Muslims, continued apostasy proceedings against a convert from Islam. Conversion from Islam is not permitted under Islamic law, and any such converts risk the loss of civil rights. Security services increased non-intrusive monitoring of Christian churches and leaders for security reasons; this was generally welcomed by Christians. While relations between Muslims and Christians generally were peaceful, adherents of unrecognized religions and Muslims who converted to other religions faced societal discrimination and the threat of mental and physical abuse by their families, government officials, and at times community members. -
The Religion-State Relationship Relationship Religion-State the — Their Own People to Live
SpecialPOLICYReportFOCUS UNITED STATE S C O M M I SS I O N O N I NTERNATIONAL R ELIGIO US F R E E D O M SUDAN M O 2012F ALL Update 2 0 1 1 F R E E D IOUS G The Religion-State Relationship LI THE U.S. COMMISSION E R L ON INTERNATIONAL NA IO and the Right to Freedom of RELIGIOUS FREEDOM was created by the N I N T E R N AT Religion or Belief: O N International Religious ISSIO Freedom Act of 1998 MM O to monitor the status U . S . C A Comparative Textual Analysis of the of freedom of thought, Constitutions of Majority Muslim Countries conscience, and religion and Other OIC Members or belief abroad, as Refugees from Southern Kordofan, Sudan at Yida refugee camp in South Sudan greet international visitors. defined in the Universal Declaration of Human ere are no reports about the killings Under the control of Sudanese President Omar Rights and related al-Bashir, the Sudanese Armed Forces (SAF) and in Sudan but we hear on the radio Khartoum’s paramilitary Popular Defense Forces international instruments, about the killings everywhere else (PDF) have targeted persons based on religion, and to give independent in the world. We don’t feel like the ethnicity, and political aliation in Southern policy recommendations international community cares, we are Kordofan and Blue Nile states. e government also has bombed and denied humanitarian assis- not a priority. to the President, tance to civilians, creating an urgent humanitarian —SPLM-N ELECTION VOLUNTEER, KADUGLI crisis in the two states. -
Religion and Violence
Religion and Violence Edited by John L. Esposito Printed Edition of the Special Issue Published in Religions www.mdpi.com/journal/religions John L. Esposito (Ed.) Religion and Violence This book is a reprint of the special issue that appeared in the online open access journal Religions (ISSN 2077-1444) in 2015 (available at: http://www.mdpi.com/journal/religions/special_issues/ReligionViolence). Guest Editor John L. Esposito Georgetown University Washington Editorial Office MDPI AG Klybeckstrasse 64 Basel, Switzerland Publisher Shu-Kun Lin Assistant Editor Jie Gu 1. Edition 2016 MDPI • Basel • Beijing • Wuhan ISBN 978-3-03842-143-6 (Hbk) ISBN 978-3-03842-144-3 (PDF) © 2016 by the authors; licensee MDPI, Basel, Switzerland. All articles in this volume are Open Access distributed under the Creative Commons Attribution license (CC-BY), which allows users to download, copy and build upon published articles even for commercial purposes, as long as the author and publisher are properly credited, which ensures maximum dissemination and a wider impact of our publications. However, the dissemination and distribution of physical copies of this book as a whole is restricted to MDPI, Basel, Switzerland. III Table of Contents List of Contributors ............................................................................................................... V Preface ............................................................................................................................... VII Jocelyne Cesari Religion and Politics: What Does God Have To Do with It? Reprinted from: Religions 2015, 6(4), 1330-1344 http://www.mdpi.com/2077-1444/6/4/1330 ............................................................................ 1 Mark LeVine When Art Is the Weapon: Culture and Resistance Confronting Violence in the Post-Uprisings Arab World Reprinted from: Religions 2015, 6(4), 1277-1313 http://www.mdpi.com/2077-1444/6/4/1277 ......................................................................... -
Study of Discrimination in the Matter of Religious Rights and Practice
STUDY OF DISCRIMINATION IN THE MATTER OF RELIGIOUS RIGHTS AND PRACTICES by Arcot Krishnaswami Special Rapporteur of the Sub-Commission on Prevention of Discrimination and Protection of Minorities UNITED NATIONS STUDY OF DISCRIMINATION IN THE MATTER OF RELIGIOUS RIGHTS AND PRACTICES by Arcot Krishnaswami Special Rapporteur of the Sub-Commission on Prevention of Discrimination and Protection of Minorities UNITED NATIONS New York, 1960 Symbols of United Nations documents are composed of capital letters combined with figures. Mention of such a symbol indicates a reference to a United Nations document. E/CN.4/Sub.2/200/Rev. 1 UNITED NATIONS PUBLICATION Catalogue No.: 60. XIV. 2 Price: $U.S. 1.00; 7/- stg.; Sw. fr. 4.- (or equivalent in other currencies) NOTE The Study of Discrimination in the Matter of Religious Rights and Practices is the second of a series of studies undertaken by the Sub- Commission on Prevention of Discrimination and Protection of Minorities with the authorization of the Commission on Human Rights and the Economic and Social Council. A Study of Discrimination in Education, the first of the series, was published in 1957 (Catalogue No. : 57.XIV.3). The Sub-Commission is now preparing studies on discrimination in the matter of political rights, and on discrimination in respect of the right of everyone to leave any country, including his own, and to return to his country. The views expressed in this study are those of the author. m / \V FOREWORD World-wide interest in ensuring the right to freedom of thought, conscience and religion stems from the realization that this right is of primary importance. -
Religion, Tolerance and Discrimination in Malta
RELIGION, TOLERANCE AND DISCRIMINATION IN MALTA ALFRED GRECH Discrimination Based on Religion or Belief Political legitimacy is a central issue. Since religion can be a powerful legitimizing force for society, the likelihood of achieving religious liberty, and therefore non-discrimination on the basis of religion is often reduced to the extent that the regime’s political legitimacy is weak. Such a regime is likely to exploit the legitimizing power of the dominant religion with the corresponding risks of oppression for dissenting groups. A State which is confessional, or has a dominant religion may be a democracy in its own right, and may also embrace human rights guarantees, but to what extent is the fundamental right to freedom of conscience safeguarded when the State decides how far and to what extent a ruling religion or the religion of the state determines or interferes with the political life of the country? It would appear that in situations like these the majority or the ruling class can determine the religious rights of everyone including the dissenting minority, which does not identify itself with the State religion. In such a case religion or the state religion interferes with, if it does not determine the political agenda.1 Article 2 of the Constitution of Malta provides: 2 (1) The religion of Malta is the Roman Catholic Apostolic Religion. (2) The authorities of the Roman Catholic Apostolic Church have the duty and the right to teach which principles are right and which are wrong. (3) Religious teaching of the Roman Catholic Apostolic Faith shall be provided in all State schools as part of compulsory education. -
Egypt 2015 International Religious Freedom Report
EGYPT 2015 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary The constitution describes freedom of belief as “absolute” but only provides adherents of Islam, Christianity, and Judaism the right to practice their religion freely and to build houses of worship. The government does not recognize conversion from Islam by citizens born Muslim to any other religion and imposes legal penalties on Muslim-born citizens who convert. While there is no legal ban on efforts to proselytize Muslims, the government uses the penal code’s prohibition of “denigrating religions” to prosecute those who proselytize publicly, often adopting an overly expansive interpretation of denigration, according to human rights groups. The constitution specifies Islam as the state religion and the principles of sharia as the primary source of legislation. It requires parliament to pass a law on the construction and renovation of Christian churches and provides for the establishment of an antidiscrimination commission, both of which had yet to be completed by year’s end. The government failed to respond to or prevent sectarian violence in some cases, in particular outside of major cities, according to rights advocates. Government officials frequently participated in informal “reconciliation sessions” to address incidents of sectarian violence and tension, saying such sessions prevented further violence. Such sessions, however, regularly led to outcomes unfavorable to minority parties, and precluded recourse to the judicial system in most cases, according to human rights groups. Some religious minorities reported an increase in harassment by government entities as compared with last year. Some government entities used anti-Shia, anti-Bahai, and anti- atheist rhetoric, and the government regularly failed to condemn anti-Semitic commentary. -
Micronesia 2018 International Religious Freedom Report
FEDERATED STATES OF MICRONESIA 2018 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary The constitution states no law may be passed respecting the establishment of a state religion or impairing the free exercise of religion. The government may provide assistance to religiously affiliated schools for nonreligious purposes. Observers stated Kosrae State government leaders expressed differing opinions regarding tolerance and respect for smaller religious groups. The Ahmadiyya Muslim community in Kosrae State reported it did not receive police responses to physical threats to individuals and incidents of vandalism and stated the government did not extend public services to their community. Some Christians continued their advocacy of amending the constitution to prohibit the presence of non-Christian religious groups. The Inter-Denominational Council in Pohnpei continued to address social problems and promote official cooperation among most Christian groups. Other groups, including members of The Church of Jesus Christ of Latter-day Saints (Church of Jesus Christ) and Jehovah’s Witnesses, stated the council’s charter was not inclusive. Ahmadi Muslims continued to report incidents of vandalism targeting their religious centers and homes. The U.S. embassy discussed religious freedom and tolerance with national and state governments. The embassy also had discussions with religious leaders and sponsored educational events to promote religious tolerance. Section I. Religious Demography The U.S. government estimates the total population at 104,000 (July 2018 estimate). According to government statistics, approximately 99 percent of the population identifies as Christian. Several Protestant denominations and the Roman Catholic Church are present in every state. According to government statistics, 55 percent of long-term residents are Roman Catholic and 42 percent are Protestant. -
Article 1 Section 3 of Florida's Constitution
Florida’s Children and Youth Cabinet Article I Section 3 of Florida’s Constitution and Florida’s “Blaine Amendment” Marion Drew Parker, General Counsel Florida Department of Children and Families Article I Section 3 of Florida’s Constitution SECTION 3. Religious freedom.—There shall be no law respecting the establishment of religion or prohibiting or penalizing the free exercise thereof. Religious freedom shall not justify practices inconsistent with public morals, peace or safety. No revenue of the state or any political subdivision or agency thereof shall ever be taken from the public treasury directly or indirectly in aid of any church, sect, or religious denomination or in aid of any sectarian institution. Three Clauses in Article I Section 3 of Florida Constitution 1. Establishment Clause 2. Free Exercise Clause 3. No-Aid Clause Establishment Clause “There shall be no law respecting the establishment of religion…” Generally interpreted to prohibit: 1. Establishment of a national or state religion, and 2. Preference by the government of one religion over another. Free Exercise Clause “There shall be no law … prohibiting or penalizing the free exercise thereof. Religious freedom shall not justify practices inconsistent with public morals, peace or safety. ” • Generally interpreted to provide that government cannot prohibit religious beliefs and opinions; however, they may prohibit certain practices. Reynolds v. U.S., 98 U.S. 145 (1878). • For government to restrict religious practices, a compelling government interest must exist. No-Aid Clause “No revenue of the state or any political subdivision or agency thereof shall ever be taken from the public treasury directly or indirectly in aid of any church, sect, or religious denomination or in aid of any sectarian institution.” Proposed Federal Blaine Amendment • 1875, President Grant called for a constitutional amendment that would mandate free public schools and prohibit use of public money for sectarian schools. -
Separation of Church and State
THE BOISI CENTER PAPERS ON RELIGION IN THE UNITED STATES Separation of Church and State Religious belief and practice remain vibrant in the United States despite—or more likely, because of— the separation of church and state. This paper provides an account of the history and current controversies over religious disestablishment. It explains how the constitutional structure of the American government affects religious freedom; and in surveying some of the most important Supreme Court cases dealing with religion, it provides an overview of the status of religious freedom in the United States. INTRODUCTION Religious belief among Americans today is as scriptures, or define creedal statements of faith. vigorous, dynamic and widespread as it ever has Although this arrangement is widely known in been. Immigration constantly brings new and the United States as the “separation of church and different religious traditions and practices to the state,” owing to the predominance of Christian United States, even as the Christian traditions to churches, it also applies to mosques, synagogues, which most Americans adhere continue to adapt and indeed all religious institutions of any sort. to the needs of an ever-changing population. Scholars often use the term “disestablishment” to Approximately ninety percent of Americans specify the legal aspect of the concept, but by profess a belief in God, and religion remains a whatever name it is a core principle and defining pervasive influence on American culture, politics feature of American political life. and public policy. Although many Americans find these facts Yet the United States is among the few nations in unremarkable because they are so familiar, the world that eschew an established state foreign observers—especially those from nations religion—indeed it was the first to do so, in 1791.