To Accommodate or Not to Accommodate: (When) Should the State Regulate Religion to Protect the Rights of Children and Third Parties?

Levin, Hillel Y.; Jacobs, A.; Arora, Kavita Shah

doi:10.2139/ssrn.2641076

Cited by 5 publications

(3 citation statements)

References 8 publications

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“…He is correct regarding the original publication,4 as well as the subsequent revision of the test 2. More importantly, the precise nature of the inquiry regarding the scope and limitations of the government's duty to protect minors from religious practices is the subject of an additional manuscript 5. We appreciate that discussion of the appropriate role of some nations in influencing FGA policies in other nations involves considerations of political theory and practical statecraft that are beyond the scope of this discussion.…”

Section: Ethical and Legal Concernsmentioning

confidence: 99%

Harm reduction and female genital alteration: a response to the commentaries

Arora

Jacobs

2016

J Med Ethics

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Section: Ethical and Legal Concernsmentioning

confidence: 99%

Harm reduction and female genital alteration: a response to the commentaries

Arora

Jacobs

2016

J Med Ethics

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“…In other words, the freedom of having religion and belief for local religion minority groups has not been fully guaranteed. Levin et.al argue that there is always debate about the laws that govern and protect religious freedom (Levin et al, 2016) . In Indonesia, the inconsistency of laws governing religion is caused by the tug-of-war between the discourse of religious freedom and people's fear of particular religion branches, especially local religions, that are considered as the deviation of the dominant formal religions.…”

Section: Literature Reviewmentioning

confidence: 99%

The social harmony of local religious groups

Sulistyani

Rahardjo

Rahmiaji

2020

j.info

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As a multicultural nation, minority groups are embedded in the discourse of nationality and social harmony in Indonesia. The term social harmony signifies that each race, ethnicity, or religion must be placed in an equal standing/position. The research focuses on understanding the identity negotiation strategies, in establishing the social harmony, that are used by adherents of local religions which are considered minorities in a community where the majority of people believe in formal religions. This study uses the Co-Cultural Theory and employs a phenomenology research method to explores the way in which co-cultural groups' members negotiate their cultural differences with the members of dominant groups. The groups that are chosen as the subject of this research are the religious groups that live in a relatively supportive community (Kawruh Jiwa) and the group that has experienced numerous clashes with other groups in the region (Sapta Darma). The result of the research indicates that communication strategies used by local religious believer groups in establishing social harmony are: educating others, self-censoring, and bargaining. Those three communication strategies create different co-cultural positions. Educating others creates an accommodation position, self-censoring produces surface assimilation, and bargaining strategy generates a situation where marginal groups are in a partial separation.Sebagai negara multikultural, kelompok minoritas berada dalam wacana kebangsaan dan keharmonisan sosial di Indonesia. Istilah harmoni sosial menandakan bahwa setiap ras, etnis, atau agama harus ditempatkan dalam posisi/kedudukan yang sama. Penelitian berfokus pada pemahaman strategi negosiasi identitas, dalam membangun sosial harmoni, yang digunakan oleh penganut agama lokal yang dianggap minoritas dalam sebuah komunitas di mana mayoritas orang percaya pada agama formal. Penelitian ini menggunakan teori co-cultural dan menggunakan metode penelitian fenomenologi untuk mengeksplorasi cara anggota kelompok budaya yang berbeda menegosiasikan perbedaan budaya mereka dengan anggota kelompok dominan. Kelompok-kelompok yang dipilih sebagai subjek penelitian ini adalah kelompok agama yang hidup dalam komunitas yang relatif mendukung (Kawruh Jiwa) dan kelompok yang telah mengalami banyak bentrokan dengan kelompok lain di wilayah tersebut (Sapta Dharma). Hasil penelitian menunjukkan bahwa strategi komunikasi yang digunakan oleh kelompok penganut agama setempat dalam membangun kerukunan sosial adalah: mendidik yang lain, menyensor diri sendiri, dan tawar menawar. Ketiga strategi komunikasi itu tercipta posisi co-cultural yang berbeda. Mendidik orang lain menciptakan posisi akomodasi, swasensor menghasilkan asimilasi permukaan, dan strategi perundingan menghasilkan situasi di mana kelompok marginal berada dalam pemisahan parsial.

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“…We propose a multipronged test to this end. The test is modified from previous iterations [46, 65, 66]. The test follows: A state may limit a religious practice that jeopardizes a child’s health or safety if any of the following two bases exist, but only if none of the constraints in the second prong applies: First prong: Bases for Limiting Religious Practices.…”

Section: The Testmentioning

confidence: 99%

When may government interfere with religious practices to protect the health and safety of children?

Jacobs

Arora

2018

Ethics, Medicine and Public Health

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Secular states may be asked to override parental decisions based on religious beliefs when these decisions lead to concerns for the wellbeing of the child or welfare of society at large. Particular difficulties arise when goals of limited state importance to secular society conflict with practices that matter a great deal to members of religious groups. We propose a prudentially-based approach to resolving these conflicts by balancing the interests of the affected child, those close to the child, and society without compromising the child’s needs. This approach acknowledges the importance of children’s relational interests as members of families and religious cultures. It is compatible both with legal and bioethical practice. Decisions are contextually framed, taking into account the degree to which the state generally tolerates risks to children’s health and safety. The constraints built into our approach protect against using child welfare as a pretext for attacks on minorities. Finally, use of this approach partially addresses the imprecision of other standards that have been applied to judge the appropriateness of parental decisions.

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To Accommodate or Not to Accommodate: (When) Should the State Regulate Religion to Protect the Rights of Children and Third Parties?

Cited by 5 publications

References 8 publications

Harm reduction and female genital alteration: a response to the commentaries

Harm reduction and female genital alteration: a response to the commentaries

The social harmony of local religious groups

When may government interfere with religious practices to protect the health and safety of children?

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