European Interreligious Forum For Religious Freedom
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EIFRF presentation



Legal existence and funding
 
EIFRF is a Non Governmental Organization registered in France as a not-for profit association officially recognized by the French administration as being of "philanthropic general interest". Its actions may be either funded by its members themselves or by the partners who may want to contribute to a specific event, or by individual donations (donations are tax deductible). It is a non-political organization, and independent from any specific faith or religious organization.

Purposes
 
EIFRF is an interfaith group which Steering Committee includes religious leaders from various faiths and from various European countries, united in order to:
 
• Promote freedom of religion and belief
• Promote religious tolerance
• Promote interfaith dialog
• Promote knowledge of religions
 
Its scope is primarily Europe, but is not limited to it.
 
Partners
 
The Forum has a network of official partners, in different fields:
 
• Scholars
• HR lawyers
• Religious personalities
• HR defenders
• Religious organizations
• HR organizations
 
Means
 
The means that the Forum uses to achieve its purposes are:
 
• Meeting with decisions makers at national, European or international levels.
 
• Providing them with documents of high quality, either produced directly by the Forum or by its partners.
 
• Activating the partners’ network to defend any cause or initiative picked by the Board.
 
• Producing properties (videos, books, magazines) forwarding the purpose of the Forum and having them properly distributed, either to journalists, decision makers, people interested in religious affairs, and the public at large.
 
• Organizing symposiums, official meetings, informal meetings and roundtables, on the questions of religious freedom, interfaith dialog and religious tolerance.
 
• Publishing a regular newsletter that will be sent by e-mail to all interested people.
 
 

Rédigé par EIFRF le Tuesday, February 25th 2014

Written and posted in Mouvements religieux et spirituels by Jean-Francois Mayer
February 6, 2014

Translation by EIFRF of an original text by JF Mayer


An academic conference at the turn of a new step of research on Scientology
Original Source on Orbis.info, in French

It was in 1950 that the American Lafayette Ron Hubbard (1911-1986) published in book form Dianetics, which quickly became a successful bookseller, while drawing criticism from mental health professionals. From the Dianetics approach emerged shortly after Scientology, and by the end of 1953 a first use of the label "Church of Scientology", followed by the gradual establishment of an organization increasingly structured .
 
Among religious groups, spiritual or quasi-religious emerged in contemporary  times, the Church of Scientology is one of the best known. But it is also a movement with which many controversies are associated, even before the debate over "new sects" that took off in the 1970s. It is also a group that escapes the usual classifications of researchers exploring the religious field. This could have earned Scientology specific attention from the researchers: that's not the case. Some academic literature however have emerged in recent years and, probably for the first time, a symposium devoted exclusively to Scientology was held on 24 and 25 January 2014 in Belgium.
 
As James R. Lewis (University of Tromsø, Norway) recalls in a recent report of an academic monograph on Scientology (Religion, 44/1, January 2014, p. 166-169), this movement has long had the reputation of reacting aggressively not only to criticism, but also to research about them, if they could not control the outcome: the experts keep in mind the serious problems faced by Roy Wallis (1945-1990) in his pioneering sociological research, The Road of Total Freedom: A Sociological Analysis of Scientology (London, Heinemman 1976); Wallis presented and analyzed these issues in two articles ("The moral career of a research project," Salvation and Protest: Studies of Social and Religious Movements, New York, St. Martin's Press, 1979, p. 193-216, "Religious sects and the fear of publicity," New Society, June 7, 1973, p. 545-547). Thereafter, Scientologists have adopted a more positive outlook on this book.
 
Since the book by Wallis, while critical publications or stories of former members have flourished (a literature that is of interest in itself, but of a different nature), rare was non-controversial research, of sociological or historical type, on Hubbard and the Church of Scientology: Harriet Whitehead’s book, Renunciation and Reformulation: 
A Study of Conversion in an American Sect (Ithaca, Cornell University Press, 1987), who took interest in Scientology under the angle of the psychology of conversion, was based on a research conducted fifteen years before (1969 to 1971).
 
However, Lewis notes, the leaders of the Church of Scientology seem to have changed their attitude in recent years and no longer adopt the same attitude of confrontation against independent researches about their movement. New works begin to emerge: at least half a dozen PhD theses are being written, according to Lewis. As for books,  Hugh Urban's one should be mentioned, The Church of Scientology: A History of a New Religion (Princeton University Press, 2011), and the rich collective work edited by Lewis himself, Scientology (Oxford University Press, 2009).
 
The international symposium at the origin of this article belongs to this emergence of new research on Scientology. Entitled Scientology in a Comparative Perspective, it was organized at the initiative of the European Observatory of Religions and Secularism by Régis Dericquebourg (Lille III University) and hosted by the Faculty for Comparative Religious Studies (FEV) at its headquarters in Wilrijk, a suburb of Antwerp. Program : about twenty interventions presented by figures already known in the world of research, but also by students. I will not try here to summarize the entire conference, which will certainly result in a publication, nor to present submissions in detail, but rather to draw some observations and discuss a selection of a few communications.
 
Scientology is an interesting example to define religion boundaries, also legally, said Eileen Barker (London School of Economics / INFORM) - a recent decision by a British Court has well illustrated this. Beyond the case of Scientology, the question arises whether we're seeing (or will see) other examples of "rational religion" arise. By the way, let's note that the television commercial aired by the Church of Scientology during retransmissions of the last edition of the Super Bowl, this big American sporting event, focuses on the association between religion and science that they think they offer : "Imagine science and religion connected! Imagine technology and spirituality combined! Now imagine that everything you ever imagined is possible! Scientology: there are higher states of existence." And on the screen, at the end of the message, the letters of the words "spiritual technology" dissolve to form the word "Scientology".
 
Would Scientology be an invented religion, possibly with purposes having little to do with spirituality ? According to German researcher and protestant theologian Marco Frenschkowski, few people have expressed an interest in the meaning attributed to religion in the works of Hubbard. Frenschkowski focused on this issue and made a more complex statement: he believes that at the start, Hubbard did not intend to launch a religion. In 1954, he explained that the emerging Scientology was not a religion. In fact, Scientology did not become immediately a religion. As for some other contemporary groups, the position regarding the status of religion has fluctuated. According to Frenschkowski, Hubbard, without personal religious background, did eventually realize that what he was doing was a religion.
 
The potential patronage of Hubbard was not particularly attracted by the image of a religious group. Although Hubbard had initially a rather negative perception of atheism, he presented Dianetics as devoid of religious prejudice. It was only subsequently that Hubbard introduced a religious vocabulary: but Christianity could be not be used as the reference model. Hubbard thus sought other possible models and thought, at first, that Buddhism might be appropriate; but he made this choice without really understanding the foundations of Buddhism. Hubbard had not done many readings on religions. He realized, subsequently, that Scientology could not be developed on the line of Buddhism.
 
On a practical level, a minority of Scientologists maintain links with other religions; but most have no more. When asked about their concept of God, their concepts are fairly vague, notes Frenschkowski, and in any case, it is not a personal God.
 
Frenschkowski sweeps the theses of some authors that Scientology would be closer to some aspects of the magical approach, while recognizing that Hubbard was fascinated by magic. For my part, I am less categorical on this point and I remain open to the possibility of an interpretation of Scientology as 'technological magic' – an explanatory line which is not exclusive of other interpretative schemes (for example, analogies exist between a Scientological scenario and Gnostic approaches). In his intervention, J. Gordon Melton (Baylor University) has stressed that Scientology is a revitalization movement of the Western esoteric tradition (that he distinguishes from esoteric circles): according to him, by placing it in this context, and not trying to compare it to Judaism or Christianity, we can understand the Scientological phenomenon.
 
Scientology in any case is certainly not a religion based on the principles of belief or faith, found Donald Westbrook (Claremont Graduate University) in questioning dozens of Scientologists on their religious experience. Hubbard is not a divine figure for them: he is indeed the one who developed and systematized the Scientology “technology”, but any Scientologist is supposed to be able to reach the same level in principle.
 
An interesting aspect, noted by several observers in recent years and quoted by Westbrook, but not yet studied, is the interest for Dianetics in the ranks of the "Black Muslims" of the Nation of Islam (NOI), with the approval and encouragements of the leader of this organization, Louis Farrakhan (born in 1933). More than 600 members of the NOI would  already have been trained as ‘auditors’.
 
A stimulating and original intervention by Mikael Rothstein (University of Southern Denmark) dealt with "the physical environment in the Scientological imagination", dealing with the existence in the movement of a sacred topography entirely based on its own references. In Scientology, says Rothstein, everything is linked to L. Ron Hubbard ("the Source") and to his mythologisation. Places related to different stages of the Founder’s life became heritage sites, carefully preserved by the movement. In  churches of Scientology, there is an office of L. Ron Hubbard, that seems ready to welcome him at any moment: this room, Scientologists explain, “honors the founder and symbolizes that this Church is faithful to his writings and to his ideals”. But Rothstein analysis goes further: the fact that one continues to provide such a space in every church of Scientology, years after Hubbard's death, shows how Hubbard is embodied : the Scientology organization becomes a kind of presence of Hubbard in the physical world. Buildings become the manifestation of the Organization and its founder - and it should be noted that there has been an intense activity of construction or transformation of existing buildings by the movement in recent years (with the issue, debated, of to what extent this estate effort entails a growth in the concerned regions).
 
But, in the reincarnationist perspective of Scientology, could Hubbard return in a new body and claim his place in the Organization, questions Rothstein? While nothing would oppose it dogmatically, the answer is however negative: the routinization of  Hubbard’s charisma in the organization of Scientology is such that a comeback would be contrary to its interests. The status of the organization is linked to its ‘embodiment’ of Hubbard and, conversely, an hypothetical comeback of Hubbard would mean the ‘excarnation' of the organization, so to speak, as per the provocative interpretation of Rothstein.
 
What do Scientologists think of it ? One of them was present in the room and explained that Scientologists do not expect Hubbard’s return because they consider Scientology as a full, complete work : nothing else would be necessary to reach "total freedom." Hubbard’s coming back would therefore meet no need.
 
Some interventions have sketched a subject on which we can only hope for more elaborate studies: the profile of Scientologists. Inga B. Tollefsen (University of Tromsø) observed the male predominance in the audience of the Church of Scientology, in contrast with the female over representation observed in the majority of religious movements. It is not without interest, in regard to the nature and origins of Scientology, to note that the public of science-fiction offers another male over-representation. This leads Tollefsen to wonder if this does not give us an indication of some subcultures more likely to provide converts to Scientology. Would Scientology be a geek-friendly religion? The track deserves to be followed and is waiting to be documented by other research.
 
 
A few other items on the profile of the Scientologists have been offered by a communication by Andras Mate-Toth and Gábor Daniel Nagy (University of Szeged, Hungary), as part of a comparative research in Hungary and Germany. According to the results of their survey, the average age of active Scientologists would be about 50 in Germany and a little less than 40 in Hungary, where the movement set foot later; in Germany, the majority of the members who answered the survey entered in the movement in the 1980s, while the majority of their Hungarian co-religionists joined it in the 1990s.
 
Scientology has had its lot of dissent, as a result of disappointed Scientologists or purges within the organization: some have tried to pursue a Scientological career based on Hubbard’s teachings, but separate from the organization. Many of them did not last, but new independent Scientologists groups arise: one of the most recent cases is the Center Dror in Israel, which announced in 2012 that it was leaving the Church of Scientology to continue on an independent path.
 
In one case, mentioned by Kjersti Hellesoy (University of Tromsø), the group claims to be the authentic heir of the original organization according to the will of Hubbard: it's the Ron's Org, founded by Bill Robertson (aka 'Captain Bill', 1936-1991). Its members believe that Hubbard died years before the official date and that hostile forces have taken control of Scientology from inside to destroy it. The Ron's Org has introduced various changes in the levels of Scientology, while  arguing that those changes are based on Hubbard’s instructions. The insistence on the person of the founder is less great in their centers: there is no photography or bust there, no celebration of the founder’s birthday.
 
As Hellesoy has pointed out, it is difficult for a scientologist to leave the Church while remaining in Scientology : the 'technology' and the Organization are closely linked. I would add that several factors also contributed to the dissolution of dissident groups: often quite weak structures (dissidents left a rigid organization and did not want to replicate the same model), the attacks by Scientology against independent uses of techniques or materials of which they hold the rights, but also the inclination of a number of dissidents to be interested in other techniques or practices over time.
 
For researchers, said Melton, one of the difficulties is to simultaneously have access to scientologists and ex-members who denounce Scientology, because of the hostility that exists between the two sides. On the other hand, viewed from different angles, research has become easier, noted the same researcher: at the time of the Internet, for example, not much can remain secret. Important materials on Scientology offers itself to the examination by researchers, and they would do well to collect as much as possible, without neglecting sources such as Scientology publications, suggests Melton, which do not seem to have attracted anybody's special attention until now.
 
The symposium also was the occasion to hear documented contributions on very specific points, for example by Massimo Introvigne on the curious case of the Brain - Washing Manual published by Hubbard in 1955 (then withdrawn from circulation in 1956), and presented as the synthesis of a supposed secret ‘psychopolitical’ Soviet manual. This publication had been done in the period of fear of Soviet "mind control" in America at the time, and in the wake of the publication of Edward Hunter’s book, Brain-Washing in Red China (1951). The communication by Introvigne, the main elements of which can be found on line as a PDF document, is probably the most accurate analysis of the whole affair, and also clarifies the opinion of Hubbard himself on the question of "brainwashing".
 
For a long time, said Melton, the controversies surrounding the Church of Scientology have partly dictated the agenda of researchers: it is now time to look at the Scientology phenomenon for itself, and to finally take Scientology seriously as an issue of research, regardless of the opinions one can have about a movement which does not leave  indifferent. The very fact that thousands of Scientologists and ex-Scientologists (who remain for some of them interested in the Scientological technology, while rejecting the organization) adhere to Hubbard’s message or to a part of it is in itself sufficient to justify the attention of researchers: the small symposium of Wilrijk might be an indication of a new and necessary step in the treatment of Scientology by researchers who have a vocation to analyze the contemporary visions of the world.

Rédigé par EIFRF le Monday, February 24th 2014 | Comments (0)

EIFRF presentation



The steering committee of EIFRF
International Steering Committee

Petar Gramatikov - Vice-chair

Petar Gramatikov is a hierodeacon of the Bulgarian Orthodox Church. He has a Master's Degree in Theology and has been awarded a title of Doctor (Didiaskalos) of the Universal Orthodox Church by the Ecumenical Patriarchatee in 1999. He has been teaching theology since more than 20 years and is also currently chief expert in religious questions in the municipality of Plovdiv. He is vice President of the Eastern European Forum for Dialogue-Bridges NGO. He has been working for years in the field of Human rights, defending the traditional view of Orthodox church in terms of respect for all beliefs, beside all theological conceptions. Since May 2014, Petar is also an elected trustee of the Global Council Trustees of URI (United Religions Initiative).

Rédigé par EIFRF le Tuesday, February 18th 2014

Peace Pals International is a program of The World Peace Prayer Society, which promotes the message May Peace Prevail On Earth as a simple, universal expression to unite the hearts of all people in our common desire and hope for peace on earth.


2014 ~ 17th Annual Arts Exhibition & Awards - Peace Pals International

Deadline: June 30, 2014

Children from around the World are invited to submit their artwork to The 2014 ~ 17th Annual Peace Pals International Arts Exhibition and Awards.

RULES AND GUIDELINES:
2014 Theme and Message: “Right to Peace.”
The theme of the 2014 UN International Day of Peace.

This year we have joined with The International Day of Peace (IDP) and the United Nations. Please visit: www.internationaldayofpeace.org  for more information about The International Day of Peace. To learn more about the “Right to Peace,” please read the Universal Declaration of Human Rights at: http://www.un.org/en/documents/udhr

Who has the right to peace?
What would the world look like if everyone lived in peace?
How does the United Nations help to build a peaceful world?
What will you do to make sure all people have a “Right to Peace?

Think about these questions and create artwork which symbolizes what a “Right to Peace,” means to you.  Your artwork MUST include the message, “May Peace Prevail On Earth” in English and/or your Native Language. All art must be done by children, including the writing of May Peace Prevail On Earth.

Register Now   (English, French, German and Spanish)
Teilnahmebedingungen Deutsch  – Reglas en Espanol
Règles et lignes directrices Français
  

right to peace

 

 

 

 

 

 

 

 

RULES 2014 ~ DOWNLOAD PDF
Please click links below to read the rules before registering and submitting your artwork. 

Register Now   (English, French, German and Spanish)

You can upload your artwork!  Once you have completed your artwork and registered – You canUPLOAD  your artwork. You must have a registration number. Click here  for more information.

If you are not receiving newsletters from The World Peace Prayer Society or Peace Pals International – Please join the mailing list to be notified of the winners and to learn of upcoming events throughout the year. Click here to join our mailing list.

All children who participate and register online will receive a Certificate of Participation.
Once you have your Registration number, please click here  and enter your registration number to receive your certificate.

cultureofpeaceinitiave The Culture of Peace Initiative (CPI) is a UN-designated “Peace Messenger Initiative” with participants in all the world’s regions. Its purpose is to unite the strengths of organizations and individuals who are working to make Peace a practical reality.

The highlight of the Initiative is International Day of Peace  (Peace Day), which is celebrated annually on September 21. On this day, millions of people worldwide come together to create one day of Peace.

Since 1983, CPI has served as a vehicle for bringing forward the previously unseen and unheard voices working towards Peace. It also serves to unite the strengths of existing individuals and organizations building Cultures of Peace for succeeding generations. If you’re a peace builder, peace organization, or just a peace lover please join our community. You’ll find a variety of peace groups you can interact with, get updates on events from around the globe, and much more.

In the spirit of the original vision that brought forth the Charter of the United Nations, the purpose of this global/local Initiative is to build a Culture of Peace in the 21st century, uniting the strengths of organizations, projects and peoples in order to make Peace a practical reality for the children of this and future generations.

We thank our Sponsors

World Peace Prayer Society ~ Rotary International ~ Culture of Peace Initiative ~ Goi Peace Foundation ~ International Day of Peace ~ Catskill Art ~ Cyber Schoolbus


Rédigé par EIFRF le Tuesday, February 18th 2014 | Comments (0)

MEPs Van Dalen and De Jong present unique report on freedom of religion

At a conference held in Brussels on February, 12 the European Parliament Working Group on Freedom of Religion or Belief (EPWG), co-chaired by MEPs Peter van Dalen (ECR) and Dennis de Jong (GUE/NGL), presented its first annual report on freedom of religion in the world. The report takes stock of developments regarding religious freedom and concludes that this human right is increasingly violated, around the globe. The report proposes to give the promotion of religious freedom a more prominent place in EU foreign policy. It furthermore makes recommendations for EU action in case of fifteen countries where the situation is particularly dire.


PRESS RELEASE: MEPs Van Dalen and De Jong present unique report on freedom of religion

The report was presented at a conference jointly organised with the United States Commission on International Religious Freedom, who also presented their annual report. UN Special Rapporteur on Freedom of Religion or Belief, dr. Heiner Bielefeldt, gave the keynote speech.

 

The conference welcomed the adoption of EU Guidelines on the promotion and protection of freedom of religion or belief, by the EU Member States last year. Participants agreed that this was a major step, however, the process of ensuring a thorough implementation has only just begun. Also, complementing measures were needed.

 

Peter van Dalen said:

"Today is a sad day as right now many millions of people are bullied, discriminated, persecuted and even killed for their faith. I hope that our work may contribute towards improving this situation."

 

"We made several recommendations on specific countries. On Egypt for example, we would like the EU to unfreeze the aid pledged, but tie it to human rights conditions; Coptic Christians must be able to freely and safely practise their faith. On Pakistan, we demand that hate speech be scrapped from school books, in particular where they are subsidized by the EU! On India, we'd like to see the states who have introduced anti-conversion legislation, to repeal those provisions."

 

Dennis de Jong said:

"I am grateful for the co-operation we developed with the EEAS on the EU Guidelines. However, we now need to follow this up through an informal dialogue on the toolkit which will serve as an instrument for embassies and EU delegations to implement the Guidelines."

 

"Similarly, we need to further develop our dialogue with the EEAS also on the countries of concern: we identified many such countries and we now have to focus on the instruments the EU and the Member States have to help to change the situation in these countries."

 

Dr. Heiner Bielefeldt said:

"I see an enormous practical potential in the EU Guidelines, in harnessing the existing capacities of the EU and its Member States to make Freedom of Religion or Belief a reality. I value the Working Group's strategic role in promoting the Guidelines and their efficient implementation. The European Parliament would be well advised to upgrade the working group to an intergroup."

 

The report can be viewed here: http://www.religiousfreedom.eu/wp-content/uploads/2014/02/EPWG-2013-Report-Final-for-printing.pdf

 

For more information, contact the EPWG secretariat: a.vaiya@religiousfreedom.eu  or m.zaitsava@religiousfreedom.eu .


Rédigé par EIFRF le Thursday, February 13th 2014 | Comments (0)

Traduzione dell'articolo Mistreatments of religious minorities: the French Model

Di Eric Roux, Comitato Direttivo di EIFRF – European Interreligious Forum for Religious Freedom

Relazione presentata il 16 ottobre 2013 a Bruxelles nel corso del seminario “Freedom of Opinion, religion and belief

Persecution of, and discrimination against, minority-groups”, organizzato da EIFRF con la collaborazione di:



• The Gerard Noodt Foundation for FoRB
• UNITED SIKHS
• Pro Europa Christiana
• Soteria International
• CAPLC Europe
• FOREF Europe
• EMISCO


Abusi sulle minoranze religiose: il modello francese
Alcuni degli altri relatori vi parleranno delle buone pratiche esistenti in Europa in merito al trattamento riservato alle minoranze religiose, ma io ho il difficile compito di descrivervi un paese con un sistema noto per la sua discriminazione e le sue cattive pratiche. Sfortunatamente, conosco bene quel paese perché è il mio: la Francia.
 
Affinché comprendiate il sistema francese relativo alle minoranze religiose, o alle religioni in generale, vi spiegherò come esso funziona e quali sono le sue peculiarità.
 
Cominciamo perciò dall’aspetto governativo della questione. In Francia esiste un’agenzia governativa chiamata MIVILUDES, acronimo che significa “Missione interministeriale di vigilanza e lotta contro le devianze settarie”. Essa dipende direttamente dall’autorità del Primo Ministro.
 
Sfortunatamente, in Francia la parola “setta” o “culto” non ha una definizione legale, il che permette a questa agenzia di utilizzarla contro ogni movimento, religione, individuo di cui ci si voglia sbarazzare. Questo uso della parola “setta” permette di prendere di mira qualsiasi gruppo e di fare una distinzione tra religioni “buone” e “cattive”, distinzioni operate dallo Stato anche se prive di fondamento legale, in assoluta violazione di ogni standard internazionale o europeo sui Diritti Umani, ma anche in violazione della Costituzione francese che proibisce allo Stato di interferire nella sfera religiosa o di discriminare tra le religioni.
 
Il Rapporto annuale della MIVILUDES del 2008 definisce la devianza settaria come un assoggettamento mentale laddove “Una o più persone cominciano a credere a certe idee che differiscono dalle idee generalmente accettate dalla società”.
 
Altri funzionari governativi francesi hanno fatto dichiarazioni pubbliche in merito alla “lotta” contro ciò che essi considerano credenze “devianti”. Per esempio, a una conferenza della MIVILUDES tenuta al Palazzo Municipale di Lione nel novembre 2009, il Segretario di Stato per la Giustizia francese Jean-Marie Bockel disse:
 
“Il fenomeno settario può essere analizzato come una patologia della credenza su uno sfondo di identificazione e deregolamentazione della credenza”.
 
Affermazioni di questo tipo, poi diffuse dai media nazionali, sono state postate sul sito ufficiale del Ministero della Giustizia francese, dove sono tutt’ora reperibili.
 
Nel corso degli anni la MIVILUDES si è impegnata in numerose campagne contro i nuovi movimenti religiosi che definisce “sette”, ma non solo: anche contro piccole comunità di religioni più antiche come quella cattolica, protestante, evangelica e altre. Ha addirittura organizzato irruzioni in quelle comunità presentandosi con i giornalisti e facendo commenti fortemente spregiativi così da incoraggiare la propria “agenda” [*] di etichettatura di tali comunità come “sette”.
 
[*] Agenda: ordine del giorno, ma anche secondi fini, o propri fini – N.d.T.
 
La MIVILUDES non ha mandato giuridico per condurre tali investigazioni, ma utilizza la sua forza ufficiale  per imporre queste “visite” improvvisate e sollevare interrogativi sulle diverse comunità.
 
La MIVILUDES è solo una parte del sistema francese di contrasto alle minoranze religiose etichettate come “sette”. Il governo francese, volendo assicurarsi che la legge penale venga usata contro i seguaci sulla base dell’appartenenza a certi movimenti religiosi, ha istituito all’interno del Ministero della Giustizia una unità speciale chiamata “Missione Sette”.
 
Le funzioni della Missione Sette sono sovrintendere, “coordinare e lanciare procedimenti pubblici” contro le “sette”, essenzialmente fare pressioni sui procuratori generali di tutto il paese per mandare a processo le fedi minoritarie. È importante notare che le comunicazioni tra la Missione Sette e i pubblici ministeri sono segrete. Non compaiono negli atti processuali. Pertanto chi viene sottoposto a indagine, o gli imputati rinviati a giudizio, non vi possono accedere.

Per saperne di più

Rédigé par Raffaella Di Marzio le Tuesday, December 17th 2013 | Comments (0)

Thursday, 05th December 2013
14.00 - 17.00
European Parliament
Brussels
Room ASP 3H1


Event : Impunity and Responsibilities after Crime Against Humanity and Ethnic Cleansing

Rédigé par EIFRF le Monday, December 2nd 2013 | Comments (0)

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