Abstract

‘Religion’ still occupies and maintains a position of formal and informal privilege in many current societies. It retains these privileges despite the increasing numbers of people who label themselves ‘non-religious’. There is also evidence that overtly non-religious people are being persecuted due to the continuation of these privileges. This paper will examine such treatment of the non-religious in the context of human rights instruments and laws. It lays out the international law case for the rights of the non-religious. It also discusses the extent to which state actors have or have not ignored human rights standards in their persecution or deprivileging of non-religious people. This paper will proceed through a three-step analysis. Step 1 is to examine the aspirational Universal Declaration of Human Rights (UDHR) in relation to the non-religious. The relevant sections of the UDHR and interpretations that they have received will be discussed. Step 2 is to do the same with the binding International Covenant on Civil and Political Rights (ICCPR). Finally, Step 3 is to give examples of lower-level and local laws, where I shall examine the extent to which individual countries’ laws and practices toward non-religious people support or contradict the treaty commitments that those countries have made. The continuation in coercion/persecution cases suggests that something is amiss with human rights protections being provided to the non-religious. If we are to create social structures that are more inclusive of the non-religious and to advocate for non-religious rights, it is necessary to examine the societal power and privilege still held by ‘religion’. It is hoped that this article can inform and encourage further similar engagements among sociologists, religious studies scholars, activists and lay-people interested in the treatment of non-religious peoples.

Highlights

  • Religion continues to occupy a position of privilege, both formally and informally, in many contemporary societies (Beaman et al 2018)

  • This paper examines such treatment in the context of human rights instruments and laws

  • The International Covenant on Civil and Political Rights (ICCPR) emerged after the completion of the Universal Declaration of Human Rights (UDHR) as the Human Rights Committee (HRC)

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Summary

Introduction

Religion continues to occupy a position of privilege, both formally and informally, in many contemporary societies (Beaman et al 2018). Turkey’s ban on wearing the Hijab could be seen as a minor limitation of religious liberty because it left the individual’s freedom of belief intact He argues that this formulation largely arose from the interests of Christian actors who wished to counter a strawman version of Islamic intolerance of conversion and retain the right to evangelise (Lindkvist 2013). Even if the original framers came from a particular perspective in arguing for freedom of choice and conversion, diversity of religion is aided by this framing In this reading, ‘belief’ should necessarily include non-religious convictions, a stance that is backed up on reading the literature and interpretations around the ICCPR as discussed below. Article 29 flags some of the same limitations on expression as ICCPR Article 19 (3), discussed below

Article 18 of the ICCPR
Articles 19 and 20 of the ICCPR
Local Interpretations of Non-Religious Rights
Findings
Conclusions
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