Teses / dissertações sobre o tema "Conscientius objectors"

This study aimed to answer the following question: What is the transformative learning process, if any, undergone by soldiers who apply for status as a conscientious objector? Answers to this question were sought through a comparative case study that involved four soldiers who while serving in the military during the Iraq War applied for status as conscientious objectors. Semi-structured interviews, documents submitted by soldiers involved in the study while in the military, archival data, and autobiographical material, both written and documented through audio-visual media, were used as data sources to inform each of these cases.

The case study methodology was selected for its exploratory capacity, as it can provide rich insight into the attitudes, beliefs and worldviews of the study’s participants by triangulating multiple sources of data. The researcher used semi-structured interviews to elicit openness of response by the participants, allowing for a process of discovery. Data analysis involved extraction of themes and statements that represented each individual’s thought process and experiences that contributed to his decision to apply for status as a conscientious objector. The themes and statements elicited from the study’s subjects were then evaluated from a transformative learning theory framework as developed by Mezirow (1991) to identify the degree to which the individuals underwent a transformative learning process.

Findings of this study indicated themes extracted from narratives of the four participants that could be categorized within Mezirow’s 10 phases of the transformative learning process. A disorienting dilemma was present within all participants’ interviews and rational discourse was the theme least reflected within the narratives. Each of the participants engaged in reflective thinking in making his decision to apply for status as a conscientious objector and then took action in submitting his application. Of interest is that each entered a period of participation in activism, which over time subsided. However, despite departure from participation in activism a change in worldview related to conflict resolution remained. Participants’ enlistments stemmed from a combination of factors including lack of employment opportunities prior to joining, family tradition, desire for structure, the desire to help others, family dynamics and a sense of patriotic duty and security within communities.

This exploratory research provided a starting point for potential future research within peace studies. Follow up inquiry may include further qualitative research into the experiences of soldiers who join the anti-war movement after completion of their term of enlistment.

Patients who refuse a specific medical treatment for religious reasons must often overcome strongly entrenched presumptions held by physicians and judges, presumptions frequently based on personal values. A case in point is the refusal of blood transfusion therapy by Jehovah's Witnesses.
This paper rests on the following theory: The sanctity of life principle is not necessarily violated by respecting the autonomous decision of a patient who, for religious or moral reasons, chooses one therapy over another that may be favored by the treating physician. Where a patient has decided for conscientious reasons against a certain treatment in any given medical situation, the need to be informed will shift from the patient to the physician. The physician must understand the nature of the religious or moral conviction, as well as his own moral and legal obligation to respect the patient's wishes by providing the best medical care under the circumstances.

Section 26 of the Labour Relations Act 95 of 1996 makes provision for the introduction of closed shop agreements at the workplace between majority unions and employers. All employees covered by such agreements are required to be members of such unions or otherwise face the possibility of dismissal. "Conscientious objector" employees are an exception to this rule. The purpose of this submission is to investigate the constitutional validity of s26 in the light of the fundamental right to freedom of association in the Constitution of the Republic of South Africa, 1 996 whilst investigating the position of "conscientious objectors" in certain foreign jurisdictions.
Thesis (LL.M. (Labour Law))--North-West University, Potchefstroom Campus, 2006.

There is extensive empirical evidence which suggests that moral judgment involves not only rational assessment, but also cognitive processes involving emotion, biases, and intuitions which can at times conflict with rationality. Nowhere is the understanding of such dynamics of more importance than in situations of seemingly intractable conflict, such as that between Israel and the Palestinians. My original contribution to such understanding is twofold. First, in applying Moral Foundations Theory (MFT) to analysis of the real-world, situated experiences of Israeli reserve soldiers and conscientious objectors within the context of the Israeli-Palestinian conflict, I (a) identify differences along the liberal-conservative continuum in the selective application of the moral foundations relating to harm and fairness, and (b) critique the structural relationship between the fairness and loyalty moral foundations as currently presented within MFT. Second, using both qualitative and experimental research, I present evidence in support of a proposed cognitive bias not currently in the literature which can affect moral judgment: the influence of competent performance on assessment of actor morality. As individuals and as members of collectives we are responsible for making moral judgments. But cognitive biases, intuitions, and emotional responses can colour our perceptions in ways that can, in the case of intergroup conflicts, sometimes prove catastrophic. In highlighting (a) the relationship between political ideology and intuitive responses to violations of harm- and fairness-based moral foundations, and (b) how competent performance can influence assessment of actor morality, this research makes a small contribution to our understanding of what are necessarily incredibly complex dynamics around moral judgment.

This thesis conceptualises compulsory military service and objection to it as public performative acts that generate gendered and political identity. Conscription was the primary performance of citizenship and masculinity for white men in apartheid South Africa. Conscription was also a key governance strategy both in terms of upholding the authority of the state and in engendering discipline in the white population. Objection to military service was therefore a destabilising and transgressive public act. Competing conceptualisations of masculinity and citizenship are inherent in pro and anti-conscription discourses. The refusal to undertake military service places men outside the accepted means of graduating to ' real' manhood and patriotic citizenship. Although objection can be an iconic and transgressive act, objectors have an essentially ambivalent subjectivity in the public realm. Objectors are 'strangers' in a socially constructed and gendered binary of 'insiders' and 'outsiders' . This ambivalent status creates opportunities but also constraints for the performance of objection. The thesis analyses the effectiveness of objectors' performances and argues that there is a distinction between a radical challenge to hegemonic conceptions of militarised masculinity and citizenship and assimilatory challenges. The tension between radicalism and assimilation comes to the fore in response to the state's attacks on objectors. The militarised apartheid state is defined as not only masculine but heteronormative terms and it is the deployment of sexuality that is its most effective means of stigmatising and restricting the performance of objection. The thesis uses interview material, archival data and case studies and concludes that objectors (and their supporters) weaved multiple narratives into their performances but that as the 1980s progressed, the performance of objection to conscription became assimilatory and this demonstrates the heteronormativity of the state, military service and the public realm.
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El trabajo se centra en analizar la vigencia y afectación de la relación laboral por parte del derecho fundamental de la libertad religiosa. Por tal razón se examina la evolución histórica de tal derecho hasta su generalización en la Contemporaneidad en los países occidentales, con especial tratamiento del caso español. Asimismo se examina la legislación internacional y comunitaria en la materia. Posteriormente la obra analiza la pluralidad cultural y religiosa que caracteriza España en la actualidad, una riqueza que es trasladable a sus centros de trabajo. Por tal razón, y dado el carácter limitado del fenómeno secularizador, se desarrolla una argumentación encaminada a explicar las características del Derecho del Trabajo del siglo XXI, que tiene como reto la de transformarse en un Derecho inclusivo. La inclusión se produciría por tratarse de un Derecho religiosamente neutro desde el punto de vista formal en cuanto a sus preceptos, pero materialmente garantista de las convicciones de cada cual, que evitara así discriminaciones. A partir de aquí la obra se centra esencialmente en tres figuras y sus manifestaciones en la relación laboral: el derecho a la libertad religiosa, el derecho a la objeción de conciencia por razones religiosas y la tutela antidiscriminatoria del trabajador creyente. El derecho a la libertad religiosa ha de reconocerse al trabajador por cuenta ajena aunque, como los otros derechos fundamentales, podrá ser limitado a través de la oportuna ponderación con otros derechos y bienes en juego. Así, la vigencia del derecho a la libertad religiosa en el puesto de trabajo se garantiza de varios modos: 1) en los supuestos más extremos y cuando no concurre ninguna medida legal o recurso material más al alcance del trabajador, dicho trabajador puede defender sus convicciones mediante el ejercicio del derecho a la objeción de conciencia, que le permite desobedecer puntualmente respecto al cumplimiento de una obligación jurídica apta para lesionar sus convicciones (ius resistentiae); 2) el trabajador que es objeto de discriminación por razón de sus convicciones religiosas, puede utilizar las medidas antidiscriminación previstas legalmente; 3) y, finalmente, el trabajador puede ejercer el derecho a la libertad religiosa directamente, tanto para defender dicho derecho en su sentido negativo, cuando sufre algún tipo de injerencia en sus convicciones; como desde un punto de vista positivo, de forma activa, cuando es necesario remover obstáculos jurídicos y alterar las condiciones de trabajo para la óptima expansión del derecho. Y precisamente, tal es el aspecto más discutible, pero menos discutido en España, de la eficacia jurídica del derecho a la libertad religiosa; pues es el que determinaría históricamente que el Derecho del Trabajo conciba dicho derecho desde un punto de vista meramente liberal, o, por el contrario desde una visión acorde con el Estado de Derecho. Como manifestaciones de dichas figuras en el puesto de trabajo se analizan, entre otras, las festividades y descansos, el uso de indumentaria y simbología religiosa, o las actividades proselitistas. Asimismo, se examina el concepto de empresa de tendencia religiosa.
The paper focuses on analysing the validity and application of the fundamental right of religious freedom within labour relations. For this reason, it examines the historical evolution of this right until it became the norm in modern Western countries, looking in particular at the case of Spain. In addition, it examines international and community legislation in this area. The work subsequently analyses the plurality of cultures and religions that characterise Spain today, a richness that can be transferred to the countrys workplaces. Because of this, and given the limited secularist phenomenon, it provides reasoning with which it aims to explain the nature of Labour Law in the 21st century, which faces the challenge of making itself an inclusive area of law. lt is supposedly inclusive since it is a religiously neutral area of law from a formal point of view judging by its precepts, though in practice it protects the convictions of everyone, thus preventing discrimination. From here, the paper goes on to focus on essentially three aspects and their manifestations in labour relations: the right to religious freedom, the right to conscientious objection on religious grounds, and the legal protection of religious workers from discrimination. The right to religious freedom must be granted to employed workers although, as with other fundamental rights, it may be restricted when properly weighed up against other legal rights at stake. Thus, the validity of the right to religious freedom in the workplace is safeguarded in several ways: 1) in the most extreme cases and where there is no other legal measure or practical recourse available to them, workers may defend their convictions by exercising the right to conscientious objection, which allows them occasionally to breach a legal obligation that would go against their convictions (ius resistentiae); 2) workers who are subject to discrimination for their religious convictions may make use of the anti-discrimination measures provided by law; 3) and finally, workers may exercise the right to religious freedom directly, to defend the aforementioned right in its negative sense where their convictions are infringed upon, as well as actively from a positive point of view, where it is necessary to remove legal obstacles and change the working conditions in respect of the right as far as possible. And this is precisely the most debatable aspect, though less so in Spain, of the legal effectiveness of the right to religious freedom, since it is this aspect that would historically determine whether Labour Law will see this right from a merely liberal point of view or, on the other hand, from a Rule of Law standpoint. The manifestations of these aspects analysed in the workplace include, among others, holidays and breaks, the use of religious symbols and attire, and proselytising activities. Furthermore, the concept of a company with religious leanings is also examined.
El treball es centra en analitzar la vigència i l'afectació de la relació laboral per part del dret fonamental de la llibertat religiosa. Per aquesta raó s'examina l'evolució històrica d'aquest dret fins a la seva generalització a la contemporaneïtat en els països occidentals, amb especial tractament en el cas espanyol. Així mateix s'examina la legislació internacional i comunitària en la matèria. Posteriorment, l'obra analitza la pluralitat cultural i religiosa per la qual es caracteritza Espanya a l'actualitat, una riquesa que és traslladable en els seus centres de treball. Per aquesta raó, i donat el caràcter limitat del fenomen secularitzador, es desenvolupa una argumentació encaminada a explicar les característiques del Dret del Treball del segle XXI, que té com a repte el transformar-se en un Dret inclusiu. La inclusió es produiria pel fet de tractar-se d'un Dret religiosament neutre des del punt de vista formal en quant als seus preceptes, però materialment garantista de les conviccions de cadascú, que evitarà així discriminacions. A partir d'aquí ('obra es centra essencialment en tres figures i les seves manifestacions en la relació laboral: el dret a la llibertat religiosa, el dret a l'objecció de consciència per raons religioses i la tutela antidiscriminatòria del treballador creient. El dret a la llibertat religiosa s'ha de reconèixer al treballador per compte aliè tot i que com amb els altres drets fonamentals, podrà ser limitat a través de l'apropiada ponderació amb altres drets i béns en joc. Així, la vigència del dret a la llibertat religiosa en el lloc de treball es garanteix mitjançant diferents maneres: 1) En els supòsits més extrems i quan no concorri a l'abast del treballador cap mesura legal o recurs material addicional a l'abast del treballador, dit treballador pot defensar les seves conviccions mitjançant l'exercici del dret a l'objecció de consciència, el qual li permet desobeir puntualment respecte al compliment d'una obligació jurídica apta per lesionar les seves conviccions (ius resistentiae) ; 2) el treballador que és objecte de discriminació per raó de les seves conviccions religioses, pot utilitzar les mesures antidiscriminació previstes legalment; 3) i, finalment, el treballador pot exercir el dret a la llibertat religiosa directament, tant per defensar aquest dret en el seu sentit negatiu, com quan pateix algun tipus d'ingerència en les seves conviccions, com des del punt de vista positiu, de forma activa, quan és necessari remoure obstacles jurídics i alterar les condicions de treball per l'òptima expansió del dret. l precisament, el darrer és l'aspecte més discutible, però menys discutit a Espanya, el de l'eficàcia jurídica del dret a la llibertat religiosa, ja que és el que determinaria històricament que el Dret del Treball concebi esmentat dret des d'un punt de vista merament liberal, o, pel contrari des d'una visió acord amb l'Estat de Dret. Com a manifestacions de dites figures en el lloc de treball s'analitzen entre altres, les festivitats i descansos, l'ús de la indumentària i simbologia religiosa, o les activitats proselitistes. Tanmateix, s'examina el concepte d'empresa de tendència religiosa.

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In recent years, there has been increasing concern about unethical conduct within corporate business, not least because of the scandalous behaviour of former chief executives at top blue chip companies such as Enron, Worldcom, Parmalat and Volkswagen. These scandals have not only threatened the privileged position of senior corporate employees but also the solvency of the companies they manage and lead. The high profile cases of corporate crime and corruption that occurred in the early 2000s together with the 2008 Wall Street bailouts (Sorokin 2010) and the growth in criminal prosecutions since (Garrett 2014) have raised the profile of business ethics to an unprecedented level. Greater public sensitivity towards and awareness about the unlawful and immoral conduct of firms in the United States and elsewhere, has created demand for organizations to become more accountable and socially responsible and prompted greater regulatory scrutiny. It has also served to highlight the embryonic (Ciulla 2005) and delimited (Freidland 2012) state of research and scholarship on business ethics, where the focus has tended to remain on leadership (Kellerman 2012). A neglected, though important, line of ethical enquiry concerns followership (Kellerman, 2008). Corporate wrongdoing would be less formidable and extensive if it was not aided and abetted. Two key questions arise. First, what prompts followers to support rather than oppose bad leaders? Second, what can be done to stem or at least curtail their allegiance to bad leaders?

This dissertation is a history of the use of World War II-era American conscientious objectors as the subjects of medical research. Under the Selective Training and Service Act of 1940, conscientious objectors had two choices: provide noncombatant service within the military or provide work of national importance under civilian direction under the auspices of a program called Civilian Public Service (CPS). Conscientious objectors who chose assignment to CPS were placed in camps in which the men labored on a work project authorized by the U.S. Selective Service System, the government entity that administered the draft. At the outset of the CPS program, the camps were modeled after the work camps of the Civilian Conservation Corps, a New Deal jobs program. Over time, and largely due to protests that such Civilian Conservation Corps-type forestry and soil conservation work assignments were not the promised work of national importance, other types of CPS camps were developed, with work projects dealing with public health, custodial care for the mentally disabled, or scientific research. In the later, which became commonly known as the guinea pig units, over five hundred conscientious objectors voluntarily participated as research subjects for a diverse assortment of scientific studies, including projects that dealt with infectious diseases, diet, frostbite, psycho-acoustics, and the impacts of temperature extremes and of altitude. In addition to describing the creation and operation of the guinea pig units, this dissertation examines the use of American World War II conscientious objectors as research subjects in light of two specific questions: first, why did these men volunteer to be guinea pigs? And second, was the use of World War II-era conscientious objectors as research subjects in keeping with the ethical standards of the time? This dissertation draws upon a diverse array of sources to answer the question of motivation from the volunteers' perspectives. Likewise, this dissertation relies upon a wide array of sources to piece together what researchers of the day, both military and civilian, would have considered acceptable and unacceptable uses of people in the name of research.

Conscription of white males to the South African Defence Force between 1969 and 1994 was one of the measures used by the South African government to uphold apartheid and white supremacy. While it appeared that the majority of white males and their families supported the National Party propagated ideologies of the country at the time and felt it was their duty to render military service, there were some for whom this duty provided a conflict of conscience. Giving expression to this conflict and finding constructive ways of dealing with it was almost impossible within the highly restrictive, repressive political, legal and social climate of that time. Limited options seemed available to the young men who had objections to serving in the military, namely exile, evasion or deferment: personal choices that drove people into physical and emotional isolation, and which did not engage the state in the resolution of this conflict. Some young men, however, chose to confront the state and object openly. This began a protracted series of negotiations with ruling authorities, debates within state structures, legislative changes and prosecutions that attempted to prevent and quash the presence of objectors. In the face of this oppression, family and friends formed themselves into solidarity groups around individual objectors to support them in handling the consequences of their objection and in making their stance known and heeded by the government. And so began a movement for change, which over the years learned the skills of nonviolent direct action and constructively challenged the state on issues of conscription and the militarisation of society. This initiative, known as the Conscientious Objector Support Group, although small in scale, ranks as one of the anti-apartheid movements that contributed to South Africa’s peaceful transition to democracy. As such it has invaluable lessons to share with movements for change throughout the world that are presently grappling with situations of human rights’ violations.
Thesis (M.Com.)-University of KwaZulu-Natal, Durban, 2008.

This thesis argues that physicians and pharmacists have the right to refuse to prescribe and dispense emergency contraception, such as Plan B and abortifacient drugs, because of the right to freedom of religion. However, in order to properly protect women’s access emergency contraception as part of their right to reproductive health care, physicians and pharmacists who choose to object to emergency contraception on grounds of conscience must disclose this information to their patients, and refer their patients to a non-objecting practitioner. This thesis applies to the situation in Canada, and Ontario where the laws between provinces differ, but uses experiences and legislation from the United States of America as a comparator. Finally, this thesis concludes by proposing various methods to ensure delivery and access to emergency contraception, while protecting physicians’ and pharmacists’ right of refusal.

The Dryland Diaries is a multigenerational narrative in the epistolary style, a tale of four women, central character Luka; her mother Lenore; grandmother Charlotte; and great-grandmother Annie – cast in the Quebecoise tradition of the roman du terroir, invoking place and family, the primal terroir of a storyteller. The novel is driven by three acts of violence – the possible murder of Annie’s husband, Jordan, by her Hutterite father; the rape of Charlotte; and the probable murder of Lenore by a notorious serial killer. Set in rural Saskatchewan and Vancouver, Luka, a single mother, finds Annie’s and Charlotte’s journals in the basement of her farm home, where both her predecessors also lived. She reads their stories while attempting to come to terms with her search for her missing mother, and with her attraction to her former flame, Earl, now married. Luka learns that Jordan disappeared shortly after the Canadian government enacted conscription for farmers in the First World War, when Annie became a stud horsewoman, her daughter Charlotte born before the war ended. Letters and newspaper clippings trace the family’s life through the drought and Great Depression; then Charlotte’s diaries reveal her rape at Danceland during the Second World War. Her daughter, Lenore, grows up off-balance emotionally, and abandons her daughters. Luka returns to Vancouver and learns her mother’s fate. Told from Luka’s point of view, in first-person narrative with intercutting diary excerpts and third-person narratives, the novel examines how violence percolates through generations. It also examines how mothers influence their children, the role of art, how the natural world influences a life, and questions our definition of “home.” At its heart, the novel is a story about what makes a family a family, about choices we make toward happiness, and about how violence perpetuates itself through the generations. Inspired by Margaret Lawrence’s The Stone Angel, Carol Shields’ The Stone Diaries, and the place-particular writing of Annie Proulx and Guy Vanderhaeghe, The Dryland Diaries paints a family portrait of loss, hope and redemption, locating it on the boundaries of historical fiction, firmly within the realm of epistolary and intergenerational narrative.