Human Rights between Religions, Cultures, and Universality*

Roy, Olivier; Annicchino, Pasquale

doi:10.1093/acprof:oso/9780199642120.003.0002

“…Human rights are traditionally understood as a set of universal, inalienable, and individual rights (Hafner-Burton, 2014). Almost by definition, they are supposed to be applicable everywhere and at any time, be independent of specific political systems or cultures, and have value even in political systems, cultures, or societies that do not make any reference to them or even explicitly reject their centrality (Roy & Annicchino, 2013). Therefore, the rights and freedoms guaranteed in these international treaties and conventions are often in direct conflict with cultural or religious practices, and there exists a long-standing controversy between the concepts of the universality of human rights and cultural relativism (Musalo, 2015).…”

Section: Competing Relationships: Human Rights Vs Cultural Rightsmentioning

confidence: 99%

“…Rather, caution must always be maintained in order not to allow a cultural legitimisation of violence, especially since violence in the name of culture is more difficult to erase precisely because it is legitimised by culture-specific rules and norms (Irina, 2011). The human rights movement therefore seeks the transformation of cultural norms and traditions-not their rejection-but the onus fundamentally falls upon cultural practices to demonstrate that they are rights-compatible (Reid, 2013;Roy & Annicchino, 2013). The human rights movement is not opposed to the existence of customary law, religious law, and tradition; it is opposed to those aspects of them that violate fundamental human rights (Gouws & Stasiulis, 2013;Reid, 2013).…”

Section: Competing Relationships: Human Rights Vs Cultural Rightsmentioning

confidence: 99%

"You Are Never Truly Free" Social Stigma in India and its Impact Upon Rehabilitation, Reintegration and Advocacy for Survivors of Sex Trafficking

Mukesh¹

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<p>This research examines how social stigmas related to sex work and sexual activity in India contribute to the creation of environments conducive to gender discrimination and the erosion of female rights. It seeks to understand, through the work of anti-trafficking staff and the lived experience of sex trafficking survivors in Kolkata, how this subsequently impacts survivors' ability to be successfully rehabilitated and reintegrated into their communities. Human trafficking directly limits the human rights and freedoms which development aims to facilitate and realise; it is fundamentally a development concern. Violations of human rights are a cause and a consequence of trafficking in persons, making their universal promotion and protection relevant to anti-trafficking. Females constitute 80 per cent of all sex trafficking victims, demonstrating that it is a significantly gendered crime. India is home to 40 per cent of the estimated global slave population, and operates as a destination, transit and origin country for all forms of human trafficking. This research involved semi-structured interviews focused on experiences and understandings of social stigma with eight staff of the anti-trafficking NGO Sanlaap, one staff member of a partnering Government-run shelter home, and one focus group with eight sex trafficking survivors. Data were analysed thematically through concepts of human rights, social stigma, gender discrimination and vulnerability. The results indicated that prioritising the protection and promotion of their human rights was integral to Sanlaap's success in rehabilitating and reintegrating survivors. This research, therefore, reinforces conceptual links between human rights violations and sex trafficking, and argues that preventative action needs to have a more central role in current anti-trafficking efforts. The results demonstrate that stigma is a manifestation of power, which enables the subordination and displacement of vulnerable groups, reinforces inequality and power imbalances, and continues to undermine survivor rights to reintegration. This study also highlights where there is a need to advance discourse about cultural rights and sexuality within anti-trafficking work in India, and to implement broader approaches to women's development as part of sex trafficking prevention strategies.</p>

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“…Human rights are traditionally understood as a set of universal, inalienable, and individual rights (Hafner-Burton, 2014). Almost by definition, they are supposed to be applicable everywhere and at any time, be independent of specific political systems or cultures, and have value even in political systems, cultures, or societies that do not make any reference to them or even explicitly reject their centrality (Roy & Annicchino, 2013). Therefore, the rights and freedoms guaranteed in these international treaties and conventions are often in direct conflict with cultural or religious practices, and there exists a long-standing controversy between the concepts of the universality of human rights and cultural relativism (Musalo, 2015).…”

Section: Competing Relationships: Human Rights Vs Cultural Rightsmentioning

confidence: 99%

“…Rather, caution must always be maintained in order not to allow a cultural legitimisation of violence, especially since violence in the name of culture is more difficult to erase precisely because it is legitimised by culture-specific rules and norms (Irina, 2011). The human rights movement therefore seeks the transformation of cultural norms and traditions-not their rejection-but the onus fundamentally falls upon cultural practices to demonstrate that they are rights-compatible (Reid, 2013;Roy & Annicchino, 2013). The human rights movement is not opposed to the existence of customary law, religious law, and tradition; it is opposed to those aspects of them that violate fundamental human rights (Gouws & Stasiulis, 2013;Reid, 2013).…”

Section: Competing Relationships: Human Rights Vs Cultural Rightsmentioning

confidence: 99%

"You Are Never Truly Free" Social Stigma in India and its Impact Upon Rehabilitation, Reintegration and Advocacy for Survivors of Sex Trafficking

Mukesh¹

0

View full text Add to dashboard Cite

<p>This research examines how social stigmas related to sex work and sexual activity in India contribute to the creation of environments conducive to gender discrimination and the erosion of female rights. It seeks to understand, through the work of anti-trafficking staff and the lived experience of sex trafficking survivors in Kolkata, how this subsequently impacts survivors' ability to be successfully rehabilitated and reintegrated into their communities. Human trafficking directly limits the human rights and freedoms which development aims to facilitate and realise; it is fundamentally a development concern. Violations of human rights are a cause and a consequence of trafficking in persons, making their universal promotion and protection relevant to anti-trafficking. Females constitute 80 per cent of all sex trafficking victims, demonstrating that it is a significantly gendered crime. India is home to 40 per cent of the estimated global slave population, and operates as a destination, transit and origin country for all forms of human trafficking. This research involved semi-structured interviews focused on experiences and understandings of social stigma with eight staff of the anti-trafficking NGO Sanlaap, one staff member of a partnering Government-run shelter home, and one focus group with eight sex trafficking survivors. Data were analysed thematically through concepts of human rights, social stigma, gender discrimination and vulnerability. The results indicated that prioritising the protection and promotion of their human rights was integral to Sanlaap's success in rehabilitating and reintegrating survivors. This research, therefore, reinforces conceptual links between human rights violations and sex trafficking, and argues that preventative action needs to have a more central role in current anti-trafficking efforts. The results demonstrate that stigma is a manifestation of power, which enables the subordination and displacement of vulnerable groups, reinforces inequality and power imbalances, and continues to undermine survivor rights to reintegration. This study also highlights where there is a need to advance discourse about cultural rights and sexuality within anti-trafficking work in India, and to implement broader approaches to women's development as part of sex trafficking prevention strategies.</p>

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Theological defense for human rights in Indonesia

Purboadji

2024

Cogent Arts & Humanities

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Human Rights between Religions, Cultures, and Universality*

Cited by 4 publications

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"You Are Never Truly Free" Social Stigma in India and its Impact Upon Rehabilitation, Reintegration and Advocacy for Survivors of Sex Trafficking

"You Are Never Truly Free" Social Stigma in India and its Impact Upon Rehabilitation, Reintegration and Advocacy for Survivors of Sex Trafficking

"You Are Never Truly Free" Social Stigma in India and its Impact Upon Rehabilitation, Reintegration and Advocacy for Survivors of Sex Trafficking

Theological defense for human rights in Indonesia

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