Religious minorities have long been the target of a range of different forms of persecution, such as hate crimes, threats, attacks on places of worship, and forced conversion. Nevertheless, in recent years there has been rising hostility against India’s religious minorities, particularly since the current right-wing BJP government promoting Hindu nationalism took power at the national level after its election in May 2014. In particular, communal violence disproportionately affects India’s religious minorities – especially Muslims, but also Christians and Sikhs. While often instrumentalized for political gains, communal violence draws on and exacerbates a climate of entrenched discrimination against India’s religious minorities, with far-reaching social, economic, cultural and political dimensions. Such violence is frequently met with impunity and in certain instances direct complicity from state actors, ranging from inciting violence through hate speech to refusing to properly investigate communal incidents after they have occurred. The aim of this short briefing is to contextualise these recent developments, drawing attention to the ways communal violence is linked to wider discrimination against religious minorities, and infringes upon their enjoyment of minority rights.

The first systematic global study of how Christians respond to persecution, presenting new research by leading scholars of global Christianity.

Women and the Law.

The expression minority has been derived from the Latin word Minor and the suffix ity which means small in number. According to encyclopedia of Britannica minorities means group held together by ties of common descent, language, or religious faith and feeling different in these respect from the majority of the inhabitant of a given political entity. J. A. Laponce in his book The Protection To Minority. described minority as a “group of persons having different race, language or religion from that of majority of inhabitant. In the year book of Human Rights United Nations Publications 1950 minority has been described as non-dominant groups having different religion or linguistic traditions than the majority population.

Is the world facing a serious threat to the protection of constitutional democracy? There is a genuine debate about the meaning of the various political events that have, for many scholars and observers, generated a feeling of deep foreboding about our collective futures all over the world. Do these events represent simply the normal ebb and flow of political possibilities, or do they instead portend a more permanent move away from constitutional democracy that had been thought triumphant after the demise of the Soviet Union in 1989? Constitutional Democracy in Crisis? addresses these questions head-on: Are the forces weakening constitutional democracy around the world general or nation-specific? Why have some major democracies seemingly not experienced these problems? How can we as scholars and citizens think clearly about the ideas of "constitutional crisis" or "constitutional degeneration"? What are the impacts of forces such as globalization, immigration, income inequality, populism, nationalism, religious sectarianism? Bringing together leading scholars to engage critically with the crises facing constitutional democracies in the 21st century, these essays diagnose the causes of the present afflictions in regimes, regions, and across the globe, believing at this stage that diagnosis is of central importance - as Abraham Lincoln said in his "House Divided" speech, "If we could first know where we are, and whither we are tending, we could then better judge what to do, and how to do it."

Human rights are moral principles or norms that describe certain standards of human behavior and are regularly protected as natural and legal rights in municipal and international law. All human beings irrespective of their race, religion, sex. language, place of birth and culture are entitled for all human rights. The concept and practice of human right is not new having come into everyday parlance since the World War-II The history of Indian culture was trace back in Indus-civilization. Indian culture is the thesis of many local and immigrant cultures, religion and ideologies. Adaptability in Indian and accommodation of different cultures, religion, powers and process in different regions of India. Pandit Jawaharlal Nehru rightly said that, “an unbroken continuity between the most modern and the most ancient phases of Hindu thought extending over three thousand years, the rights of man have been the concerns of all civilizations from time immemorial.” Humanity, justice and concepts of Human Rights were known to India. Not only India but the other parts of the world like the Babylonian laws and the Assyrian (ethnic group Indigenous to the Middle East) Laws, the Dharma of the Vedic period in India, and the jurisprudence of Lao-Tze and Confucius in China have advocated and practiced Human rights in civilization of their time.

Offers a new framework for understanding how religion and nationalism interact across diverse countries and religious traditions.

In the United States, some populations suffer from far greater disparities in health than others. Those disparities are caused not only by fundamental differences in health status across segments of the population, but also because of inequities in factors that impact health status, so-called determinants of health. Only part of an individual's health status depends on his or her behavior and choice; community-wide problems like poverty, unemployment, poor education, inadequate housing, poor public transportation, interpersonal violence, and decaying neighborhoods also contribute to health inequities, as well as the historic and ongoing interplay of structures, policies, and norms that shape lives. When these factors are not optimal in a community, it does not mean they are intractable: such inequities can be mitigated by social policies that can shape health in powerful ways. Communities in Action: Pathways to Health Equity seeks to delineate the causes of and the solutions to health inequities in the United States. This report focuses on what communities can do to promote health equity, what actions are needed by the many and varied stakeholders that are part of communities or support them, as well as the root causes and structural barriers that need to be overcome.

How has capitalism created or enhanced racism? In what ways do the violent histories of slavery and empire continue to influence the allocation of global resources? Rethinking Racial Capitalism: Questions of Reproduction and Survival proposes a return to analyses of racial capitalism – the capitalism that is inextricably linked with histories of racist expropriation – and argues that it is only by tracking the interconnections between changing modes of capitalism and racism that we can hope to address the most urgent challenges of social injustice. It considers the continuing impact of global histories of racist expropriation on more recent articulations of capitalism, with a particular focus on the practices of racial capitalism, the continuing impact of uneven development, territory and border-marking, the place of reproductive labour in sustaining racial capitalism, the marketing of diversity as a consumer pleasure and the creation of supposedly 'surplus' populations.