There is really nothing new, not already anticipated in a distressed planet…
CLAT 2021 · Current Affairs and General Knowledge · 5 questions
There is really nothing new, not already anticipated in a distressed planet since the emergence of human species life nearly two million years ago. So, a long prehistory of inter-faith dialogue entailing the reciprocal relation between religious traditions and the robustness of the very idea of being human and having rights, precedes the recent UN movement of faith for rights (F4R). The F4R framework has finally been affirmed by the United Nations system. The Office of the High Commissioner for Human Rights (OCHR) promoted the Rabat plan of action in 2012. Note that this happened after the end of the Cold War, during globalisation, and soon after 9/11. The plan was a result of a series of expert workshops on the prohibition of incitement to national, racial or religious hatred, underlying "legislative patterns, judicial practices and policies". The UN Human Rights Council is shortly going to discuss further the prohibition of the advocacy of national, racial or religious hatred that constitutes incitement to "discrimination, hostility or violence".
Question 1
When was the first human rights declaration adopted by the United Nations?
The Universal Declaration of Human Rights (UDHR), the International Covenant on Economic, Social and Cultural Rights (ICESCR), and the International Covenant on Civil and Political Rights (ICCPR) and its two Optional Protocols have been adopted under the auspices of the united Nations and are collectively referred to as
A. Magna Carta Libertatum
B. International Bill of Human Rights
C. International Charter of the Rights of the Man and the Citizen
The objective of the 'Faith for Rights' (F4R) is to provide space for a cross-disciplinary reflection and action on the deep, and mutually enriching, connections between religions and human rights. Which of the following is not one of the commitments on Faith for Rights (F4R)?
A. To prevent the use of the notion of 'State religion' to discriminate against any individual or group.
B. To revisit religious interpretations that appear to perpetuate gender inequality and harmful stereotypes or even condone gender-based violence.
C. To refine the curriculums, teaching materials and textbooks to rectify harmful stereotypes.
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