The first conference of our 2017 Spiritual Human Rights series, hosted by Soteria International and ENAR Denmark, was attended by a variety of representatives from multiple fields, including spiritual practitioners, academics, law, students, and human rights activists.
This round table event focused on the topic of whether diversity of religion and belief in Denmark and Europe is tolerated, accepted, and/or understood. During the introduction, the moderator from Soteria International, showed a short clip in order to illustrate a current point of discussion in Danish society, which is the question of what is and isn’t attributable to Danish identity. The clip was produced by Gorilla Media, a Danish production group, which powerfully illustrated the implications of discussions recently held in the Danish parliament with regards to acceptance of diversity. The video depicts interviews with four children, who speak perfect Danish, identify themselves with Denmark and feel Danish, but are not blond haired and blue-eyed. The interviewer proceeds to tell the children that they are not Danish and the audience experiences their defeated reactions to this information. You can see this video here.
This is Part III of the case of the Aumist Religious community in Mandarom, France.
The text has been extracted from an article published by CICNS and can be accessed in it's original language (French).
(...) The Mandarom is in essence a monastery with monks and nuns. Those who wish to dedicate a part of their life to spirituality, in this context, take vows of chastity and poverty, but do not pronounce this for eternity... "this is no longer suited to modern society," said SHM.
(…) Aumiste vegetarianism is explained by the concern of taking as little as possible from Nature, because any disturbance disrupts a process of reincarnation... The more is consumed from the higher levels of the hierarchy of the plant or animal Kingdom, i.e. the closer it is to humanity, and the more one must pray.
(…) We are under the impression that, for the aumistes, nothing is common place. Cooking, eating, doing the dishes, etc., although seemingly profane, for many, become acts associated with spirituality.
This is Part II of the case of the Aumist Religious community in Mandarom, France.
The text has been extracted from an article published by CICNS, which can be accessed in it's original language (French).
Continuation of Part I:
(...) The story of this research cannot be silent about the pressures that I suffered throughout this work.
(…) In 1998, I received a letter from the president of section 38 (CNRS) - dealing with ethnology. She said, among other things: ' your projects have emerged as insufficiently (...) observed; where the fear... that your voluntarily relativistic approach is used for thetrivialization of movements such as the one you are studying.”… She (Editor's Note: the commission) judged before even knowing, and for a commissioner of science this is disturbing... This story highlights a serious phenomenon: there were subjects which were taboo for the majority of ethnologists who sat, at that time, in the commission of the CNRS.
(…) The president of the University of Provence refused for me to organized a symposium on the theme of "sects" in this University, although he had agreed as a first step, stating that we would be closely monitored. I proposed for my lab to set up a centre for research and documentation on new religious movements. My lab, in agreement at first, then changed its mind. Public institutions say they are interested in observing sects, yet how is one to understand these contradictory messages, if not as a deliberate attempt not refuse knowledge?
Throughout history, smaller groups have often been misunderstood by society. In this way, the new approach that some spiritual groups have undertaken, different from the old dogmatic religious style has, therefore, entered into conflict. This situation has been raised several times in multiple forums. Although this concept is understood and has been raised by officials, the situation has not been solved and Soteria International considers it important to continue to raise the topic for debate. As an example of a case in which a small group was poorly understood, we are publishing the story of the Aumist community in Mandarom, France, through excerpts from a book written by the ethnologist, Maurice Duval who spent intimate time in the group conducting participant observation. The original article can be found on CICNS' website.
Maurice Duval’s book has two aims: the first is to highlight the difficulty in discussing or studying, in peace, everything related to what is called—in a biased and stigmatizing way—a "sect" in France. The second, is the ethnological study, itself, of the Mandarom.
Due to the purpose of the Information Center of the Council of New Spiritualities (CICNS), the extracts that follow, strive, particularly, to give an overview of the pressures and difficulties that Maurice Duval encountered during his study. The reader is, however, encouraged to read the book for the two aspects that strike his/her interest.
The Story of a Study
(...) This book reflects a single ethnological research...From the inside of the sect Mandarom, located atroughly 1200 m altitude in the Alpes-de-Haute-Provence (France)... The director of the laboratory to which I was then attached suggested to start a study of this group... Frightened by the idea of studying a sect, I initially declined... Upon learning that a Catholic nun in Montpellier was a "sect" specialist, I made an appointment with her. The nun... explained her way of dealing with these groups in order to "bring their members on the right path", meaning her path... The fact that she could get there without trouble, led me to believe that I should be able to go.
Soteria International is hosting a series of events in order to foster a positive social environment for practitioners of different religions and members of minority cultures. This is the first of the 2017 series of Spiritual Human Rights Conferences!
During Soteria International's Spiritual Human Rights Conference in December, the effect of Globalization on the Freedom of Religion and Belief in Denmark and Europe was explored. Many questions and problems related to how tolerance, acceptance, and understanding of others' freedom of conscience, thought, and belief affects the application of fundamental human rights, on both a societal and institutional level were raised. We have therefore chosen to host another conference on this topic.
This will be a round table event where human rights activists and guests will openly discuss the topic of tolerance, acceptance, and understanding of religion and belief in Denmark and Europe.
The European Arrest Warrant (EAW), an instrument of collaboration between the police services of all European Union member states, has uncovered various angles regarding the abuse of fundamental human rights. Although Soteria International has raised the issue of the faults within the EAW in multiple forums, the problem has yet to be solved. Many other human rights organizations, and our collaborators, are concerned with this issue.
On February 7, Finnish MEP Hannu Takkula, in collaboration with Human Rights Without Frontiers, organized an event at the European Parliament, titled “European Arrest Warrant in Question: Cases in Romania and Other Countries.” The aim of the event was to revive the discussion of the flaws of the European Arrest Warrant, which although an important tool for combatting crime, can also be seen as undermining the basic principles of fairness and justice.
On January 26, the President of the European Court of Human Rights (ECHR), Guido Raimondi, presented the activities of the ECHR in 2016 and the state of affairs in Europe (Press Conference Speech by President Guido Raimondi (in French) and Press Release). In his introduction, he highlighted the non-refoulement as a principle of international law and the role of the courts in its implementation. This is particularly relevant to a case monitored by Soteria International, which involves the refugee Gregorian Bivolaru, who was extradited to Romania in 2016 by France, although having been granted refugee status by Sweden and, at the time, residing there.