جستجوی مقالات مرتبط با کلیدواژه « اقلیت » در نشریات گروه « علوم سیاسی »

The first encounter of Danish Vikings with Muslims dates back to a thousand years ago, but the first mass entry of Muslims to Denmark should be traced back to the 1960 as guest workers. After that, the second and third waves of Muslims entered the country as workers, refugees, asylum seekers and displaced persons. In parallel with the arrival of Muslim immigrants in Denmark for the past 60 years, restrictive laws and regulations have been enacted; Laws that have consistently imposed restrictions on Islam, Islamist, Mosques, Imams, and so on. The question that arises here is why Islam has become problematic in Denmark not as a legal religious minority, like Judaism, but as an "anti-Danish" ? In response, while referring to the analytical-theoretical framework of the problematic rupture, we refer to the problematic change of Danish society from the problem of immigrants / workers to the problematic of Muslims / the "anti-Danish phenomenon" to describe the transformation of Muslims as anti-Danish issues.

The current research aims to investigate the approach of the Women's Convention as well as Iran's domestic laws to the issue of women's human rights, by using a qualitative method based on collecting information from library sources (documents) and the analytical-descriptive method, and aims to answer the question that the Women's Convention and Also, what is the approach of Iran's domestic laws to women's human rights and how have the examples of these rights appeared in the aforementioned legal sources? The findings of this study indicate that legal conflicts in the fields of citizenship, women's residence and housing, family rights, cultural rights, right to employment, right to inheritance, political rights (right to be elected), legal capacity, equality before the law and so on.It can be seen between Iran's laws and the provisions of the Women's Convention, which is mainly due to differences in interpretations and the existence of some legal ambiguities; These conflicts have caused the Islamic Republic of Iran not to join the United Nations Convention on Women, and this non-adherence has fueled claims that this country is a "violator of women's rights"; However, the claim raised has not had a significant legal basis and influence in international forums and courts, but what is trying to make this claim appear more legal are political bases and factors such as the influence of the West against Iran, a political and selective approach to the category. Human rights in Iran are anti-Islamism and the West's stubbornness towards Iran,

Political tolerance and interaction in the Qur'an and Hadith can be considered as one of the important tasks of governments and politicians to achieve national unity and the growth of various social ideas. Relying on the manners of the infallibles and the institutionalization of the elements of Sadrism, Muslim political rulers consider tolerance in social interactions as one of the main factors in reducing and controlling the level of confrontation and conflict among groups, guilds and individuals in society. This research seeks the role and effects of political tolerance from the perspective of the Qur'an and the tradition and manners of the Imams. And how and based on what strategies the interactions between the government and the nation as well as formal and informal individuals, parties, groups and organizations can be optimally managed and violent clashes can be prevented. This article provides a detailed picture of the position and role of this element in socio-political engineering by descriptive-analytical method and by analyzing the perspective of Quran and Hadith. Different areas and relations of governments and interaction of cultures, how to deal with religious minorities in Islamic countries has become doubly important. Therefore, identifying Islamic commands and rules in the field of interaction and tolerance with others and other countries in the contemporary world is very helpful and effective.

Securitization is the transforming of subjects from regular political issues into matters of "security". Proposing an issue in the security agenda is the starting point of the securitization process. Although our country has hosted the ethnic, racial or religious minorities, the religious minorities had a more significant weight due to their belief. In Article 13 of the Constitution, only Christians, Jews and Zoroastrians are religious minorities. Since the question of the causes and contexts of turning the issue of the religious minorities into a security issue has occupied the minds of decision makers. The main question of research is that “From the point of view of political sociology, what are the reasons and grounds for securitization of the issues of the religious minorities of Christianity, Judaism and Zoroastrianism in the Islamic Republic of Iran?” Another important point is that the lack of knowledge in some experts about their rights has sometimes irreparable consequences and we should look for a model to specify their different levels of security indicators and to extract their strategic implications. There are two significant internal and external approaches in the securitization of religious minorities. The destructive security behaviors of the religious minorities are low, except Protestants, but should be overseen and watched based on non-security indicators.The result is that the domestic and foreign factors have not been able to push them to divergence and securitize them.

The "minority" has evolved in form and content since it was first introduced in the Treaty of Augsburg in 1555. After the "religious minority", the "ethnic minority" entered international law with the Vienna Document of 1815, the "linguistic minority" with the decision of the Permanent Court of 1935 and with the ratification of Article 27 of the 1966 Covenant and the "national minority" with the 1992 Declaration. The minority has evolved conceptually and formally, especially the condition of citizenship.The purpose of this paper is to study the future evolution of the concept of minority in international law.

By accepting the principles of descriptive and analytical methods, the research uses the interrogative strategy and the method of "extension of the present to the future", which is one of the methods of futures studies.

Relying on the theory of multiculturalism, the possible futures of minority evolution are to reduce the role of the four traditional elements of religion, ethnicity, language, and national origin in identifying minorities and to increase the role of "distinction in habits, beliefs, and behaviors."

The study of the Propellants shows that in the "probable future", there is activism in Western countries for the entry of new groups such as misguided sects and homosexuals into the legal circle of minorities. To prevent this process contrary to "public order", the legal cooperation of the member states of the Organization of Islamic Cooperation, especially in the "Human Rights Committee" and the "Forum on Minority Issues" is necessary.

Minority is one of the legal terms used in international human rights instruments. But due to disagreements, it has not been defined. This article uses a descriptive-analytical method with the aim of inferring the definition of minority in international documents. The main question is what does the minority mean in international human rights instruments? In answer to this question, the article uses legal hermeneutic theories to enumerate the material and mental elements of the minority in international documents, especially the 1992 Declaration of Minorities.The results suggest that despite the lack of a definition of a minority, the authors of the documents have intelligently emphasized the material and mental elements of the minority. Material elements include: the four customary elements (religion, ethnicity, language, and national origin); little number; not being in power and Individualism. Mental elements include: a sense of difference, a voluntary recognition of minority affiliation, exposed to discrimination, a desire to maintain distinctive characteristics, a collective will, a sense of solidarity, a sense of egalitarian integration, and a sense of loyalty. They also reaffirmed the impact of citizenship and the history of residence on minority rights. The article's innovation is that it uses these elements to deduce the legal definition of a minority in international human rights instruments. The findings also indicate that the provisions of the Iranian constitution include the rights enshrined in international human rights instruments. The condition for enjoying the rights of minorities is to have loyalty to the country, observance of national laws and territorial integrity.

Conflict between the will of the majority and that of the minority in an Islamic system of government can be conceived to occur in the basic social strata or in certain other social strata. If the conflict occurs in the basic social strata like the challenge to the legitimacy or the authority of the Islamic system itself, then both the institution of ‘leadership’ and the Islamic system are bound to withstand the challenge, no matter they are opposed by the majority or the minority. In regards to certain large scale issues, if the conflicts occur in basic or underlying levels, again the Islamic system should not retreat. However, if these kinds of conflicts and challenges do not do any harm to the Islamic system and the divine laws, one should show flexibility towards them.
Conflicts and contradictions can be conceived in large or small scale social strata and in relation to fundamental issues among groups, parties, councils, and, last but not least, among the minority and the majority. This research seeks to study the fiqhi (jurisprudential) solutions for the abovementioned challenges only in the basic social strata.

Turkey's efforts to woo Europe in more than half a century have not helped this country to be a member of EU yet.  At this point none of them can step back from the Turkey's EU process, but still European Union members are not ready to accept turkey as a new member. This essay tries to understand why EU still hesitates to accept turkey. Although, some reasons like economy and human right are formally consider as the main obstacles in Turkey's EU process, we cannot ignore immaterial obstacles and different identities in this process. Justice and Development Party (AKP), had functionalist approach till 2007 in EU integration. But after judicial coup d’état in 2007, turkey’s foreign policy under the rule of AKP, tends to constructivism. So in this essay we focus on functionalism to explain parts of obstacles on Turkey's accession and at the same time use constructivism to explain the other parts. With constructivism theories, we will show how identity and Turkey's image in Europe and EU image in turkey do not help them to integrate more.

Effective features such as the non- immigrating nature of Iranian racial and ethnic groups, constancy of the number of these as a result of non- expansionism, sharing ancient characteristics, absence of split in national unity and the formation of the nation prior to the rise of nationalism, have all contributed to the persistence of social diversities. The Islamic Republic of Iran’s policies on managing these social diversities and boosting national unity are being formulated on the basis of "religious unitarian pluralism". In other words, these policies are being institutionalized in a process of internal and external challenges while benefiting from a rationalistic approach. The religious and ethnic split can only be diminished by taking advantage of the legal potential of the constitutional and civil laws, as well as Quranic instructions, and taking into consideration the requirements of the Iranian society.