Corporal Punishment 1Jennifer E. However, many of the issues described apply equally to corporal punishment in home and school settings.
These actions of the Malaysian state, which bore deadly fruitwere in large part the logical and natural response of an authoritarian and increasingly unpopular regime to the way in which the international community sees Malaysia and thinks about religion in the public square.
Second, and perhaps as a result of the above, the international community appeared to be more tolerant of human rights violations by countries claiming to be Muslim compared to others. In this worldview, corruption, authoritarianism and the accompanying human rights violations are lesser evils than terrorism; the latter overflows national boundaries, whereas the former are seen as neutral or even beneficial for the richest and most powerful countries.
Fourth, the international community tends to ignore human rights violations or abuse of power purportedly related to Islamic issues or laws.
There are some signs of change ; however, giving political repression a religious veneer remains a highly effective and consequence-free way for authoritarian regimes to exert pressure on dissidents.
Fifth, many in the international community appear to hold unexamined assumptions that state control of religion is an unalloyed good, and that education of any kind is an antidote for extremism.
This was but the last of several such statements made by the BN government over the years. These laws were in fact used to intimidate and detain dissidents and human rights defenders, including Maria Chin Abdullah, then Chairperson of the Bersih 2.
This was done in several ways. First, administrative apostasy from Islam has been for all intents and purposes impossible since the Lina Joy case in This has been reinforced by other cases, including at the Federal Court level.
Second, marriages between Muslims and non-Muslims are not recognised by the state.
Most of these were presumably designated as Muslims and, as a result, the East Malaysian state of Sabah went from having an official Muslim minority to an official Muslim majority. Fourth, there have been allegations of covert on-paper Islamisation and conversions under pressure in and through state institutionsincluding public schools.
The status of syariah courts, once clearly subordinate to civil courts, has been unclear since the constitutional crisis ofconcurrent with a crackdown on political dissidents by the Mahathir government and a closing of democratic space.
In principle, syariah laws are scrutinised and passed by elected legislatures at the state or Federal level, and must conform to the Federal Constitution. However, the Federal Territories and many states have passed laws that criminalize questioning, disobeying or criticizing fatwasthus giving fatwas the force of law.
Fatwas issued by state muftis or the National Fatwa Council; all are unelected state functionaries, and most are not required to have training in Islamic jurisprudence.
This provides the authoritarian state with means of exerting pressure on dissidents, which by design bypasses Parliamentary and other public scrutiny. But all this, it seems, was not enough. Such a situation is the stuff of dreams for any authoritarian regime, and is consonant with other draconian legislation passed during this period.
This was for several main reasons. First, the Malaysian media was heavily censored. InReporters Without Borders ranked Malaysia th in the world for media freedom. Second, the language barrier: It was thus quite easy for the BN regime to message differently in different languages.
Anti-Syiah or other intolerant sentiments expressed by Malaysian authorities, or news about arrests, were almost always in Bahasa Malaysia. Yet on the international scene, Malaysian leaders featured prominently as signatories of the Amman Message, and spoke of intra-Islamic peace. Fourth, the Malaysian state was able to influence a wide range of media and other institutions abroad.
Init came to light that a range of major international media outlets from the BBC to the Huffington Post had carried propaganda produced for the Malaysian regime.
How will state religious institutions and freedom of religion evolve under the new government? Early signs are not promising, and this is not surprising: Some institutional reforms have been proposed by others. In order for these and other necessary reforms to be sustainable, effective and on-target in their details, they must draw on the experiences and efforts of ordinary Malaysians.
There is a need for a greatly increased participation of ordinary Malaysians, including those abroad, in the public life of the nation and in civil society.The delegation of Barbados faced a flurry of questions from experts of the Human Rights Committee on its legal stance on the death penalty, corporal punishment, the criminalization of homosexuality and police brutality in the island nation, as it presented its third periodic report on progress in implementing the International Covenant on Civil .
Justification for punishment under law thus emerges as a contingent matter, inescapably dependent on other and deeper normative considerations that only a theory of social justice can provide.
[ 3 ] To repeat, in a society that takes justice seriously, such intentionally harmful conduct will be prohibited by law and, and if and when it occurs, .
|Recent Posts||Having been an evangelical, a Pentecostal, and an Episcopalian, I was intrigued by the title of this book. As a Mainline Protestant with progressive leanings, I have tried to integrate these three parts of my faith journey into my current faith experience.|
Social Media Update - Pew Research Center Social Media Update Facebook usage and engagement is on the rise, while adoption of other platforms holds steady. By . On the ground, a constant state of fear and climate of méfiance was maintained through the intimidation and detention of ‘liberal’, ‘pluralist’, and other ‘deviant’ Muslims, connivance militancy around ‘racial’ and ‘religious’ issues and encouraging citizens to report on those .
Corporal punishment can therefore be understood in various ways. To the believers, corporal punishment as a means of discipline is the use of physical force causing pain, but not injuries.
Spanking, rapping on the head and slapping are forms of corporal punishment, which they would not classify as abuse. The punishment deserved is the punishment authorized under a fair penalty schedule; no other conception of deserved punishment can be defended; the perennial lure of an illusory independent criterion for desert, founded ultimately on intuition, as well as of utilitarian calculations, must be resisted.