Religious Freedom: Toward a Pluralist Understanding

Jaclyn Neo is an associate professor and the director of the Centre for Asian Legal Studies at University at the National University of Singapore. The following post is based on her remarks during the panel “Understanding Religious Freedom: Why Does It Matter?” at the ICLRS 31st Annual International Law and Religion Symposium, 7 October 2024.

Despite the long-established provenance and reach of religious freedom discourse, religious freedom remains an under-fulfilled promise in many contexts and has been under siege in others. Reports by international organizations, government agencies, and nongovernmental organizations point to continuing violations of religious freedom worldwide. As a result, former United Nations Special Rapporteur on freedom of religion or belief Heiner Bielefeldt has called religious freedom a “human right under pressure.”[1]

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Russian Alternative Spirituality During the First Year of the War

Stanislav Panin holds a PhD in Philosophy from Moscow State University and is a PhD candidate in the Department of Religion at Rice University.

During the past year, religious communities in Russia have expressed the whole spectrum of views concerning the war in Ukraine, ranging from unconditional support to implicit or explicit opposition. Several publications, including my own post for this blog, documented reactions of alternative religious and esoteric groups to the current political situation.

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Cisnormativity and Christiannormativity at the Strasbourg Court: Reflections on Gender and Religion

Eugenia Relaño Pastor is Assistant Professor in the School of Law, Complutense University, Madrid (Spain), and Cooperation Partner in the Department of Law and Anthropology at the Max Planck Institute for Social Anthropology, Halle (Germany). [1]

Europe is suffused with Christianity, or at least memories of its past influence.

—Andrew Higgins[2]

Those searching to have their gender legally recognized by the European Court of Human Rights (ECtHR or Strasbourg Court) and members of religious minorities who pursue equal rights and privileges enjoyed by dominant religious groups may not apparently share much in common. However, the following post sheds light on the similarities in the demands coming from gender and religious minorities. An initial examination unveils three common features shared by gender and religious minorities in searching for effective freedom: (1) the bias embedded in heteronormative laws and traditional church-state relations, (2) the experience of intersectional forms of discrimination, and (3) a self-determination approach to gender and religion.

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