HumanRights and the Sacred Space of Society
The sociologist Hans Joas argues in Die Macht des Heiligen (2017) that by studying the place of the sacred within the secular society, we may observe how it interrupts and changes the society from within. Whereas many nations have constructed the nation as sacred during the 20th century and still do so today, Joas argues that this is a false sacralization, which leads to violence, militarism, and in some cases totalitarianism. According to Joas, humanrights represent an alternative to this story of the
Somalian leader Siad Barre from attacking its territory. Paradoxically, agreement was signed under the presidency of Carter, who wished to overcome the Cold War logic and introduce to US–Africa policy new issues such as development, humanrights and majority rule in Southern Africa. The revolution in Iran and the Soviet invasion to Afghanistan changed the international environment and pushed Carter toward accepting the Cold War logic ( Waters 2009 , lxii-lxiv).
Reagan continued with this hardline realism and aimed to defeat the Soviet Union. Kenya remained one of the
civic rights. They are also included in a “decent consultation hierarchy,” and they are able to influence the political decisions from this position ( Rawls 1999 , 75-77). However, Kazanistan deviates in important respects from liberal ideals.
The contrast between a cosmopolitan, liberal global order and the Society of Peoples that Rawls favors became clear when Rawls discussed humanrights. In The Law of People ., Rawls only included “urgent humanrights,” i.e. freedom from slavery, liberty of conscience and security of ethnic groups from mass murder and genocide
the Crimean authorities in the search for missing people. Initially, the group was able to conduct a dialog with the authorities ( Kontaktnaya gruppa...2014 ), but in 2016, when the searches and arrests of Crimean Tatars took massive forms, the authorities stopped all contacts with the group. As a result, it went through reorganization and reorientation and made an emphasis on humanrights and charity initiatives.
When the Crimean contact group has been transformed into the ‘Crimean solidarity,’ it united families of more than 20 arrested and detained Crimean
– they must be dismantled”. He also claimed that Reagan’s example showed that one could not compromise about humanrights – “you cannot sleep at night thinking we have humanrights in this country, while two doors down they are being violated”. When, in Berlin, Reagan called on Gorbachev to “tear down this wall”, he laid down the universality of humanrights – including the right to free and fair elections, the freedom to worship, and the freedom of speech. “His commitment to these [principles] means that our governments must be committed to them as well.” Because of
pointed out that Confucius overemphasizes responsibility for the loss of humanrights, the ideal of loyalty that harms freedom, and the basic principle of Confucianism that is against equality. In short, Confucianism is not necessarily compatible with democracy ( Nuyen 2000 , 136-138, Hu 1997 ). The political scientist and China expert Lucian Pye also held that Confucian political culture is authoritarian and that it is an obstacle to democratization in Asia ( Tan 2010 , 103). Pye and Huntington argued that the root of the problem is that the Confucian tradition does
Bocale, Paola. 2016. “Trends and issues in language policy and language education in Crimea”. Canadian Slavonic Papers 58(1): 3–22. Bocale Paola 2016 “Trends and issues in language policy and language education in Crimea” Canadian Slavonic Papers 58 1 3 22
Cavandoli, Sofia. 2016. “The unresolved dilemma of self-determination: Crimea, Donetsk and Luhansk”. International Journal of HumanRights 20(7): 875–892. Cavandoli Sofia 2016 “The unresolved dilemma of self-determination: Crimea, Donetsk and Luhansk” International Journal of Human
of Sciences. Accessed June 13, 2017 https://www.oeaw.ac.at/en/ikt/research/sites-of-memory-spaces-of-memory/bringing-together-divided-memory/
Brown, Kris. 2013. “Commemoration as Symbolic Reparation: New Narratives or Spaces of Conflict?” HumanRights Review 14 (3): 273–89. 10.1007/s12142-013-0277-z Brown Kris 2013 “Commemoration as Symbolic Reparation: New Narratives or Spaces of Conflict?” HumanRights Review 14 3 273 89
“Dream × Reality | Art & Propaganda 1939–1945.” 2016. Slovak National Gallery. Accessed June 9, 2017. http
decreasing birth rates as well as some of the economic needs in terms of new labor force ( Bělobrádek 2016 ). Even though the European Christian tradition and culture are stressed here, it is done in a contextual, rather positive, and tolerant manner. KDU-ČSL differentiates between Islam as a religion, which has various interpretations and shall not be denounced completely, and political Islam as an ideology not reconcilable with democracy and humanrights. The European values need to be presented to Moslem members of society in “dialog, stressing our values and their
democratic values and for its defence and promotion of humanrights. We seek partnerships with our neighbours and beyond to develop our knowledge, to improve our communications and to ensure a sustainable economic existence for all.” ( http://www.forumsec.org/pages.cfm …). These words confirm the relevance and significance of the cultural aspect of the whole intraregion linking processes, expressed also by the instrument of dual citizenship being specified rather as a cultural citizenship. The ideas expressed here are politically reflected in the development assistance