Responsibility Of Civil Society Research Articles

The Brazilian State has assured the human right to adequate food for people with celiac disease?

Introduction: By assuming adequate food as a social right, the Brazilian State became the bearer of the duty to respect, provide, promote and protect the Human Right to Adequate Food (HRAF) for all Brazilians, including celiacs. Therefore, it is essential that the State institute a normative apparatus compatible with the needs of the celiac population, guaranteeing the fulfillment of their rights. Objective: to assess whether the legislation in force in Brazil meets the demands of people with celiac disease. Methods: document analysis was adopted according to the methodology proposed by Pimentel. The set of documents analyzed is composed of all publications found that express the demands of celiacs, including: articles, manuals and complaint letters from representative bodies. Results: The incipience of legal instruments was observed, aggravated by the fact that a significant portion of the demands of the celiac population has not yet been covered by the current set of regulations. The legislation in force expresses the existence of specific initiatives in some Brazilian states and municipalities, which do not cover the entire national territory. This situation does not comply with the principle of universality that governs the HRAF, compromising the demand for compliance and reparation by public bodies for the celiac population. Conclusion: due to the punctual and incipient nature of the Brazilian legal apparatus, it remains predominantly the responsibility of civil society, individually or through representative associations, initiatives that guarantee the realization of the Human Right to Adequate Food for celiacs.

Constitutional justice and civil society in search of dialogue

The Russian constitutional justice is going through a stage of deep reforming. Both the nature of the participation of the Constitutional Court of the Russian Federation in the constitutional reform of 2020, as well as the content itself and regulatory consequences have exposed a serious value and institutional crisis of the identity of the Constitutional Court of the Russian Federation in the State-legal system. The main vector of the reform declared in order to “strengthen the role of the Constitutional Court of the Russian Federation” is essentially resulted from the authoritarian, not humanistic paradigm, and leads to the development of the integration of constitutional justice into a unified system of public power remaining without proper legal deterrence. The noted crisis of the identity of the constitutional justice, which reflects the general problems of Russian constitutionalism, is to a large extent a product and expression of a fundamental communicative constitutional crisis, failures in establishing a constitutional dialogue between the government and civil society. At the same time, constitutional justice is not only the object of this communication with its defects and dysfunctions but should act as one of its main subjects, it has a unique extremely important potential for implementing the values and practices of constitutional dialogue with civil society, especially in the conditions of post-socialism. The constitutional dialogue also characterizes the content side of the constitutional justice itself in its modern understanding. In this context, the article discusses both general issues related to the understanding of constitutional dialogue itself and its importance for constitutional justice, as well as some more specific problems of implementing the dialogic model of constitutional-judicial control in Russian realities. Determining the direction of the further evolution of the constitutional justice, which has a unique potential for self-transformation, in any case, is an important area of responsibility of civil society, which itself must remain resolute in organizing the constitutional dialogue, not avoid attempts to initiate it and insist on it.

La gestión patrimonial desde la responsabilidad social

Since the financial crisis began at the end of 2007, a paradoxical situation has arisen in countries such as Spain: on the one hand, austerity measures have resulted in the decline of cultural - institutional - life, but on the other hand, social movements have proliferated, promoting actions in response to this lack. A paradox that has its explanation in the simple fact of the awareness and responsibility of civil society with something intrinsic to it, culture, which cannot be reduced to a mere consumer product. Rather, it is a common good, which is both a way of identifying with and (con)living in a territory, and a way of resisting any kind of unique thinking

Organisasie vir Godsdienste-Onderrig en Demokrasie v Laerskool Randhart et al: The right to freedom of religion, diversity and the public school

The South African High Court judgment namely Organisasie vir Godsdienste-Onderrig en Demokrasie v Laerskool Randhart et al (Randhart) confirms the importance of the accommodation of religion in the public sphere, more specifically pertaining to schools. This means that religious observances may be practised at public schools under the Constitution’s prescription that such observances ought to take place freely and voluntarily, equitably and in accordance with the rules of the applicable governing authorities. Randhart also made it clear that diversity necessitates a public school not to promote or allow its staff to promote that, as a public school, it adheres to only one or predominantly only one religion to the exclusion of others, as well as from holding out that it promotes the interests of any one religion in favour of others. This article, in addition to confirming the importance of the Randhart decision for the plight of religious rights and freedoms, provides a commentary on how this should be further interpreted to negotiate insights related to diversity that may still be of a marginalising nature towards the accommodation of religion (as a substantive category of belief) in the public sphere. The message in Randhart is that a public school may not be exclusive towards belief. This needs to be understood as also (in addition to religious observances) allowing for inclusivity regarding forms of expression that, although not reflective of a specific religion, are reflective of religion in the traditional sense in a generalised and collectively representative manner. This would naturally lead to the advancement of diversity, and it is also the responsibility of civil society, school governing bodies and parents to play an active part in such advancement.

The role of civil society in advancing global citizenship

It is the responsibility of civil society to experiment with models of effective global citizenship, to understand, care and act on behalf of people and the planet through ecological and socially inclusive principles and practices. Global citizenship is transforming the worlds of art, business, culture, education, human and labour rights, religion, public health, politics and our relationship with nature.

Toward a New Social Contract? The Participation of Civil Society in Swedish Welfare Policymaking, 1958\u20132012

In contribution to current debates on the changing roles and responsibilities of civil society in welfare state arrangements, I examined the participation of various types of civil society organizations in national welfare policymaking in Sweden between 1958 and 2012. Drawing upon an extensive dataset of over 1400 civil society, state, and for-profit organizations, I tested three claims related to the role and responsibility of civil society in the governance of welfare: the changing balance between corporatist and welfare organizations, the shift from voice to service, and another shift from nonprofit organizations to FPOs. My results revealed weak but emerging trends aligned with changing patterns of corporatism and the marketization of Sweden’s welfare system. However, support for any shift from voice to service remains uncertain.