The Applicability of “Grievous Religious Persecution” in International Criminal Law: Response to Werner Nicolaas Nel

 

Michelle Coleman is a Lecturer in Law at Middlesex University London

In the 10 March 2021 post “In Pursuit of Criminal Accountability for ‘Grievous Religious Persecution’” Werner Nicolaas Nel argues for a new international crime to provide greater accountability for religious persecution. This new crime builds on the definition of the crime of religious persecution as a crime against humanity under Article 7(1)(h) of the Rome Statute of the International Criminal Court (ICC). In Nel’s formulation, the crime becomes grievous through the addition of a requirement that the persecutory conduct is “based on an explicit or implied policy of conscious and intentional discrimination against a particular civilian group, primarily targeted because of their religious identity.” The post argues that this more specific definition of the crime is necessary in order to provide for prosecution on an international level and to close the impunity gap for those crimes which fall within the definition of grievous religious persecution. This more specific definition may help aid the domestic prosecution of international crimes, particularly when universal jurisdiction is being exercised, or following the creation of any future specialized international courts and tribunals, but is unhelpful at the ICC. The existing formulation of religious persecution found in the Rome Statute is adequate and the perceived lack of prosecution of cases involving religious persecution is more easily attributable to the jurisdictional issues, policy, and resources of the International Criminal Court.

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Church, State, and Religious Education: Explaining Different Shifts in Europe

Leni Franken is a senior researcher and teacher assistant at the University of Antwerp (Belgium)

This text is a summary of a recent article entitled “Church, State and RE in Europe: Past, Present and Future”, published in Religion & Education

Until the 1970s, Religious Education (RE) in Europe was mainly organized in a denominational and confessional way and aimed at religious socialization in one religious (Christian) tradition. For a long time, this model of mono-confessional RE was not disputed: even though non-Christian religions (for instance Judaism, Islam, and several Eastern traditions) and atheism had some presence in Europe before the 1960s, the majority of citizens belonged to a Christian denomination, and it was the norm to have Christian RE at school.

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‘Because of Sex’: The Coming Battle between the Free Exercise Clause and the Equality Act

Christine M. Venter is a Teaching Professor at Notre Dame Law School and Affiliated Faculty in Gender Studies at the University of Notre Dame

The Equality Act has had a long and arduous history in its quest to become law. The Act was first introduced in 1974 by Congresswoman Bella Abzug, who was determined to end discrimination on account of “sex, marital status, and sexual orientation” in employment, housing, and public accommodations. Although that effort failed, the Act was reintroduced in 2019 and passed the House by a vote of 276 in favor to 173 opposed. Under the leadership of Mitch McConnell, the Senate declined to move it forward for a vote.

Enter the Supreme Court, and Justice Gorsuch’s majority opinion in Bostock v. Clayton County, in June 2020, that Title VII’s prohibition on discrimination “because of … sex,” extended to sexual orientation and gender identity. Although the Court specifically limited its analysis to Title VII, focusing only on the employment discrimination claims based on sexual orientation and gender identity that were before the Court and not on any other area of federal law, both supporters and opponents of equality for the LGBTQ+ community were quick to question the case’s impact.

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