The Separation between State and Religion

In time we will realize that Democracy is the entitlement of individuals to every right that was in its times alloted to kings. The right to speak and decide, to be treated with decency, to serve and be served by people in a State of “love” that is, to serve with one’s work for the development of ‘life’. To belong to the Kingdom of Human Beings without racial, national, social or academic separations. To love and be loved. To die at the service of the whole and be honored in one’s death, for one’s life and work was legitimately valued. To be graceful and grateful. To have the pride and the humility of being One with the Universe, One with every realm of Existence, One with every living and deceased soul. To treat with dignity and be treated with dignity for One is dignified together with All others and Life itself. To walk the path of compassion, not in the sorrow of guilt but in the pride of being. To take responsability for one’s mistakes and sufferings and stand up again and again like a hero and a heroine and face the struggle that is put at one’s feet and in one’s hands. Millions of people, millions and millions of people might take many generations to realize the consciousness of our humaneness but there is no other dignified path for the human being.

The “work” as I conceive it is psychological and political. Psychology is the connection between the different dimensions within one’s self and Politics is the actualization of that consciousness in our practical lives. Religion is the ceremony that binds the connectedness between the individual and the Universe. The separation between religion, politics and science, the arts and sports is, in the sphere of the social, the reflection of the schizophrenia within the individual and the masses. The dialogue between individuality and the "human" belongs to consciousness. The tendency to develop cults resides in the shortcomings we’are finding in life as it is structured today. “Life” has become the private property of a few priviledged who cannot profit from it because as soon as it is appropriated it stops to be “life” or “life-giving”.

We are all the victims of our own invention and each one is called upon to find solutions. The only problem is believing our selves incapable of finding them. We are now free to use all Systems of knowledge objectively, sharing them without imposing our will on each other. To become objective about our lives means to understand that the institutions that govern its experience are critically important. That we are one with the governments, one with the religious activities that mark its pace, that the arena’s in which we move our bodies and the laboratories in which we explore our possibilities are ALL part and parcel of our own personal responsibility. That WE ARE ONE WITH EACH OTHER AND EVERYTHING AROUND US and acknowledge for ourselves a bond of love in conscious responsibility. That we human beings know ourselves part of each other and are willing and able to act on our behalf for the benefit of each and every individual. That we no longer allow governments, industries, universities or any other institution to run along unchecked by the objective principles of humaneness. That we do not allow gurus to abuse their power or governors to steal the taxes and use them to their personal advantage in detriment of the whole. That we do not allow abuse from anyone anywhere because life is too beautiful to do so and that we are willing to stop the rampant crime with the necessary compassion Conscious knowledge is every individual's right. Conscious action is every individual's duty.

Blog Archive

Saturday 22 May 2010

The Effectiveness of Domestic Human Rights NGOs


http://www.globallawbooks.org/home.asp
Scott CalnanThe Effectiveness of Domestic Human Rights NGOs. A Comparative Study.Leiden/Boston: Martinus Nijhoff, 2008. Pp. 358. €115. ISBN: 9789004170216.
Reviewed by Wolfgang S. Heinz, German Institute of Human Rights.
While international human rights treaties define obligations of states and subjective rights of people living under their jurisdiction, and beyond (extraterritorial obligations of human rights treaties), it has become increasingly evident that civil society activities are crucial to help establish a strong effective human rights system in any given country. NGOs collect critical information, advise victims how to complain, complain themselves publicly about weaknesses of state agencies and even support legal cases before national, regional and international expert committees and courts. In a national context, this can lead to political tension with the government in power and state agencies, because human rights issues are sometimes perceived as political or politicised by those in power. In addition questions of accountability, financing and the internal democracy of NGOs may be critically raised - sometimes to distract from the human rights criticisms initially raised by the NGOs concerned.
What Dutch political scientist Peter R. Baehr recently concluded for international NGOs, is also true for national human rights NGOs: “Despite the abundance of non-governmental human rights organizations little is actually known about their effectiveness or impact, except for the fact that they tend to rely on what is commonly known as the ‘mobilization of shame’“.[1] It is the topic of effectiveness of domestic human rights NGOs (DNGOs) Scott Calnan from the University New South Wales is interested in. Writing from a comparative law perspective, he refers in his introduction to older research on NGOs and human rights by authors such as Laurie Wiseberg, Harry M. Scoble, H.J. Steiner, and more recently, Claude E. Welch, Schwitter Marsiaj and Paul J. Nelson[2]. His objective is to “compare the mobilisation of law by human rights DNGOs in three jurisdictions with the aid of case studies” (p. 17), namely the United States, the United Kingdom and Germany. The focus is on the mobilisation of domestic public law.
After the first chapter lays out his theoretical approach and method, chapters 2 to 5 deal with tactics, structure, acquisition of resources and goal effectiveness of DGNOs. Regarding the latter subject, the author divides goal effectiveness into agenda, goal and overall effectiveness. His major research subject is how DNGOs select tactics within the broader framework of the mandate of their organisations. He distinguishes between: first order tactics, i.e. broad mandate creation, second order tactics, i.e. categories of tactics used to implement the mandate and agenda, such as litigation or lobbying, and third order tactics, i.e. specific tasks to execute the second order of tactics,as for example impact litigation (p. 36). Calnan also refers to the concept of a “Comprehensive Tactical Stance” which determines how a DNGO chooses the most effective first, second and third order tactics  (p. 44).
On the basis of his initial research, the author selected a number of candidate DNGOs as case studies in the United States, United Kingdom and Germany. The latter is a welcome addition because human rights policies in Germany – I confess my own bias - usually get neglected in many works on national and international human rights work compared to the Anglo-Saxon and Scandinavian world. The author settled for the NAACP Legal Defence and Education Fund Inc., Lawyers Committee for Civil Rights Under Law and the Centre for Constitutional Rights in the United States, in the United Kingdom at JUSTICE, British Irish Rights Watch (BIRW), The Committee on the Administration of Justice, and in Germany the Humanistic Union, The Committee on Basic Rights and Democracy (KGD) and The Society for the Protection of Basic Rights and Human Dignity (GBM). Three other DNGOs, the American Civil Liberties Union (ACLU), Liberty (United Kingdom) declined an offer to participate in the study, and the Union of Democratic Lawyers (Germany) did not respond to the author’s inquiry (pp. 28 et seq.).
The study was conducted between 2000 and 2004. It is based inter alia on book and journal research, Internet, legal cases, case study publications, government and parliamentary sources, qualitative interviews and questionnaires and archives of some of the DNGOs (p. 29). By triangulation the author seeks to establish from the material to what extent DNGO action appears for example in official documents by parliament, with respect to the topics it chose to engage in. Triangulation focuses on two aspects. Firstly it is analysed what opinions the material expresses about the subject under investigation; secondly, some of the material was investigated “merely in terms of its proportional frequency on a website, Internet publication or the Internet generally. Effectiveness is determined by comparing how often certain human rights topics of the DNGOs or the DNGOs themselves are being mentioned in different categories of sources such as media reporting, parliamentary documents  and court case law. The goal is to determine the degree of influence on relevant debates and case law. I must say that I find the methodological explanations rather complicated and not clear.
In his concluding chapter, the author observes that NGOs show an “interesting spectrum of degree of effectiveness across the board, with British Irish Rights Watch and GBM being assessed as demonstrating a high effectiveness across the three dimensions (agenda, goal, overall effectiveness), while at the other end KGD only reaches two “low” and one “high” degree of effectiveness. They exploit, the author argues, the opportunity structure through planning, maintaining a structure which would be responsive to the environment and which gives some capacity for long term work. Regarding resource acquisition, the successful DNGOs follow a diversified approach freeing them from donor control over their work (p. 320). Primary determinants of effectiveness are organisational abilities rather than environmental factors (pp. 326, 327). DNGOs are in his view underestimating the extent to which this kind of research on DNGOs could improve their effectiveness. DNGOs, he stresses, should become more receptive to it. In the concluding chapter, he discusses and develops the central findings of his study such as that “organisational abilities determine effectiveness” or that ”the ‘major players’ among DNGOs are not always the most effective”.
Scott Calnan has contributed an interesting volume to the academic research on the role of domestic non-governmental organisations in the mobilisation of law. He uses an interesting mix of methodological approaches to evaluate agenda, goal and overall effectiveness and thereby contributes to the debate on measurement of effectiveness.

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