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Comparative Legal Practice and Theory
Does human rights law help us to define who qualifies as a refugee? If so, then how? These deceptively simple questions sit at the heart of an intense contemporary debate over whether, or how, interpretation of the refugee definition in the Refugee Convention should take account of human rights law. In Human Rights and the Refugee Definition, Burson and Cantor bring a fine-grained comparative perspective to this debate. For the first time, they collect together in one edited volume over a dozen new studies by leading scholars and practitioners that explore in detail how these legal dynamics play out in a range of national and international jurisdictions and in relation to particular thematic challenges in refugee law.
Comparative Legal Practice and Theory
Does human rights law help us to define who qualifies as a refugee? If so, then how? These deceptively simple questions sit at the heart of an intense contemporary debate over whether, or how, interpretation of the refugee definition in the Refugee Convention should take account of human rights law. In Human Rights and the Refugee Definition, Burson and Cantor bring a fine-grained comparative perspective to this debate. For the first time, they collect together in one edited volume over a dozen new studies by leading scholars and practitioners that explore in detail how these legal dynamics play out in a range of national and international jurisdictions and in relation to particular thematic challenges in refugee law.
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A 2014 sociology of religion conference invitation asserted that it is ‘A long-standing assumption in the sociology of religion … that there is a correlation between religious resurgence and intense moments of political, economic and socio-cultural crisis.’ We test this proposition against various post-1900 British or uk church adherence data and find no evidence to support the claim. On the contrary, the trajectories of decline are remarkably smooth. We suggest that such smoothness better supports the sociological view of secularization as a long-run process with amorphous and deep causes than it supports the claim that religious change is a response to specific events.
