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Following the adoption of the Amsterdam Treaty, the European Union has been given a clear mandate to tackle discrimination on the basis of sexual orientation. As discussed before, the ensuing adoption of the Employment Directive and the Charter of Fundamental Rights have embedded anti-discrimination principles within the acquis communautaire . This chapter analyses how the sexuality- and gender identity-related anti-discrimination framework developed in Serbia between 2001 and 2016 as part of the European integration process. In this period
MCK10 1/10/2003 10:34 AM Page 179 10 Toleration of religious discrimination in employment Stuart White Introduction: toleration and equal opportunity Two ideas feature prominently in contemporary accounts of the just society. One is the idea of toleration and the related idea of religious freedom. A second is the idea of equal opportunity and, derived from this, the idea that the state should protect its members from discrimination in relation to jobs and other important goods such as education. This chapter explores an apparent tension between these two
obliged to engage with equality policies through external forces. Indeed, as discussed in Chapter 3 , the adoption process of the anti-discrimination framework in Serbia was in large part the result of conditionalities of some sort where the government adopted new legislation because it was told to. In this chapter, 1 I turn to the implementation of this legislative framework, which has been described by observers as generally lacking – as the mandates given by law to change the country were simply about being seen to
liberal about a majority of humanitarian practitioners, we can define it as a commitment to three things: the equal moral worth of all human lives (i.e. non-discrimination on principle), the moral priority of the claims of individuals over the authority claims of any collective entity – from nations to churches to classes to families – and a belief that as a moral commitment (one that transcends any sociological or political boundary) there is a just and legitimate reason to intervene in any and all circumstances where human beings suffer (even if
weeks previously not to admit any more wounded from Raqqa, as they had ‘ done their bit and it [was] now up to other hospitals to take over, Tell Abyad and the others. ’ 5 As a result, discrimination between Kurdish and Arab patients had been introduced. In Kobani, more than 80 per cent of surgical cases were not urgent, whereas Tell Abyad was overflowing with patients seriously injured by explosive devices in Raqqa and in
for a set of humanitarian values ( Walker, 2004 ; Wortel, 2009 ). Humanitarianism is a culture that values humanity in all its forms, that champions non-discrimination, that advances restraint in war and many other values codified in international law. ‘Promoting’ ( Bugnion, 2003 : xxvii) or ‘spreading’ ( Slim, 1998 ) this humanitarian culture, therefore, inevitably requires transforming cultural values and practices that
, strategies and legislative amendments must outlaw discrimination and meaningfully protect rights in the health, social welfare, employment, education and criminal justice sectors. This is pretty basic stuff and hardly a panacea. Furthermore, unfortunately the document is scant on methods to achieve the proposed outcomes. How can quality services and support be guaranteed in struggling LMICs or FCAS with inadequate national and district budgets? Regular and continued monitoring and
-were-killed-during-attacks-myanmar . Murphy , M. ( 2017 ), The Economization of Life ( Durham, NC : Duke University Press ). Najibi , A. ( 2020 ), ‘ Racial Discrimination in Face Recognition Technology ’, Science in the News Blog, Science Policy , Harvard University , 24 October, https://sitn.hms.harvard.edu/flash/2020
desired. It is clear from these experiences that aid security’s ‘stranger danger’ model does not speak to the reality of safety threats in aid work – that is, to everyday and internal threats – nor to the needs and risks faced by diverse aid workers who do not fit the white, masculine, heterosexual model. This glaring mismatch is all the more troubling for those facing multiple and compounded modes of discrimination based on gender, racialisation, disability or
advancing access to justice or eliminating discrimination within laws, among other interventions. It is often assumed, however, that there is limited scope for humanitarian projects to incorporate gender transformative actions because of the emergency setting, an often-narrow scope of activities, and short funding cycles (sometimes lasting only a few months). Additionally, given the acute challenges of operating in emergency settings, there is rarely enough time, resources or funding to conduct rigorous research that would support gender transformative design and