Suchergebnisse

A crime is essentially a wrongdoing against the society at large and not the individual alone, hence the victim alone cannot absolve the accused from his criminal liability and therefore comes the significant role of the State. The State regulates the conduct of the individuals to maintain social order and any wrong committed by any person having the potential of impacting the society adversely, it invites sanctions which are penal in nature, irrespective of the extent of the harm caused. To implement this penal policy of punishing the wrongdoer and deter the potential future offenders, the State has to strike a balance between the personal liberty of the offender on one hand and the interest of the society on the other hand. Let us understand the term criminalization of an act. The State only has the power to criminalize any sort of behavior which is adversely affecting the society at large. The state can intervene in the freedom of an individual when an act has been made an offence by the way of criminalization. For eg, triple talaq, which was until the passing of 'The Muslim Women (Protection of Rights on Marriage) Act, 2019' was merely an act of an autonomous person and between the husband and wife but after this Act coming into force, it became a criminal Act. The Act was brought by the Government/ State to criminalize the act of the autonomous person as such act was not only affecting his wife but the society at large. The criminalization of any act has to be based upon valid reasons and backed by some guiding principles of criminalization.

Al-Azhar's attitude towards Israel is examined from two perspectives: the content of the messages transmitted through its discourse on Jews, and the relative weight that these messages carry in the Egyptian public sphere and in the government's decision-making process. (GIGA-Hns)

The increasing occurrence of intermarriages across international boundaries is an impact of globalisation frequently overlooked. Intermarriage is arguably the best indicator as to whether a particular group is fully integrated into and accepted by the mainstream community. The article looks at the problems and challenges associated with religious intermixing with a particular emphasis on Catholic and other Christian marriages. How the "religious" communities deal with these marriages over the next few generations will be of importance, not only for the community in focus, but also more broadly for interfaith and intercultural affairs.

This paper explores the approach to religious education that has been instituted in Russia since 2012. The new policy's manifestly proclaimed goals seem convergent with the values of religious freedom, self-determination, tolerance, and inter-faith peace that are espoused by Western liberal democracies. Yet Russia's hidden religious education curriculum is far more consistent with a neo-imperial model of ethno-religious (Russian Orthodox) hegemony and limited toleration of selected, other faiths whose reach is restricted to politically peripheral ethno-territorial entities. This model embodies and revitalizes Russia's imperial legacies. Yet the revitalization is, in itself, an outcome of strategic choices made by the country's religious and secular elites in the course of its desecularization. Building on discourse analysis of five Russian textbooks and a teacher's manual, this article shows how the neo-imperial model manifests itself in the suppression of exogenous and endogenous pluralism, cultivation of the ideology of "ethnodoxy", and in essentially imperialist mythology. The paper concludes by predicting the new model's potential instability.