Wikipedia

Hakkin mutum

Haƙƙin mutum, yana cikin dokar kasa da kasa ta hanyar sanarwa da tarurruka da yawa. Tun daga farkon haihuwa, ana kafa asalin mutum kuma ana kiyaye shi ta hanyar rajista ko kuma a ba shi suna. Koyaya asalin mutum ya zama mai rikitarwa yayin da mutum ya haɓaka lamiri. Amma haƙƙin ɗan adam ya wanzu don karewa da kare mutum, kamar yadda Farfesa "Jill Marshall"ya nakalto "Dokar haƙƙin ɗanɗano ta wanzu don tabbatar da cewa zaɓin salon rayuwa na mutum yana karewa daga cin zarafin jama'a ko cin zarafin mutane. " [1] Duk da rikitarwa na ainihi, ana kiyaye shi kuma ana ƙarfafa shi ta hanyar sirri, haƙƙin mutum da haƙƙin bayyana kansa.

Infotaula d'esdevenimentHakkin mutum
Iri Haƙƙoƙi

Ra'ayi da tarihi

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Hakkin mutum yana farawa da haƙƙin rayuwa. Sai kawai ta hanyar wanzuwar mutane za su iya horar da asalin su. Duk da haka, tun daga falsafar Girka ta dā, an gane mutane da "ruhu", wanda ya sa su fiye da ƙashi da nama. An kirkiro Sanarwar 'Yancin Dan Adam ta Duniya don adana abubuwan halittu da falsafar mutane tun lokacin da aka kafa ta a shekarar 1948. Sabili da haka, an karfafa ra'ayin mutum da mutuntaka kuma an kiyaye su daga haihuwar haƙƙin ɗan adam. Koyaya, a cikin shekaru an sami ci gaba game da kare asalin mutum ta hanyar hanyoyin da ke nuna asalin mutum kamar rayuwar sirri, haƙƙin faɗar albarkacin baki, haƙƙin mutum da haƙƙin sanin asalin ka.

Rayuwa ta sirri

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Mataki na 8 na Kotun Kare Hakkin Dan Adam ta Turai an fassara shi don haɗawa da "masanin mutum" a cikin ma'anar "rayuwa mai zaman kanta. " [2] Mataki na 1 yana karewa daga shiga tsakani da ba a so kuma yana ba da girmamawa ga sararin mutum. Farfesa Marshall ya bayyana cewa wannan sarari ya zama dole ga mutane su "yi tunani ba tare da tsangwama ba" kuma "don kasancewa cikin iko da ikon mutum". kamar yadda Macklem ya sanya shi: "yancin kai na hankali. " [3] Wannan kariya ta sirri na ciki yana bawa mutane damar bunkasa da haɓaka ainihin su.[4] An fassara "rayuwa mai zaman kanta" don kare ci gaban dangantaka. Kotun Turai ta nuna a cikin shari'ar Bruggemann da Scheuten v Jamus Yearbook muhimmancin dangantaka game da " filin motsin rai" da "ci gaban mutum".[5]

Tare da girmamawa ga sirri ya zo girmamawa ga ikon cin gashin kai, wanda aka fassara Mataki na 8 don karewa.[6] ECHR Online ta bayyana cewa iyakar Mataki na 8 shine "karɓar ikon cin gashin kai" da kuma 'yancin yin zabi ba tare da tsangwama daga jihar ba don bunkasa rayuwar mutum. Kamar yadda aka kwatanta da Stanford Encyclopaedia of Philosophy, ta hanyar kare ikon cin gashin kai na mutum, ana kuma kare asalin mutum, saboda duka biyu suna da mahimmanci ga juna.

Hakkin faɗar albarkacin baki

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Sanarwar 'Yancin Dan Adam Mataki na 19 da Mataki na 10 na Kotun Turai sun ba kowa damar samun' yancin ra'ayi da faɗar albarkacin baki. Macklem ya bayyana cewa "'yancin faɗar albarkacin baki ba kawai 'yancin sadarwa da muryar mutum ga wasu ba ne. Mafi mahimmanci shine' yancin haɓaka muryar mutum ta musamman. " [7] Saboda haka, Mataki na 19 da 10 suna ƙarfafa bayyanar ainihi. A cikin shari'ar Handyside v UK kotun ta bayyana cewa "Yanci na faɗar albarkacin baki yana daya daga cikin muhimman tushe na irin wannan al'umma, ɗaya daga cikin mahimman sharuɗɗa don ci gaban kowane mutum. " [8] 'Yanci na magana ba kawai yana amincewa da mutane su shiga da ba da gudummawa ga rayuwar jama'a ba har ma yana ba su damar gano ko su wanene da kansu.

Mataki na 9 na ECHR kuma yana ba da 'yancin' yanci (da bayyanar) na tunani, lamiri da addini. A cewar Locke, tunani da sani sun kafa ainihin mutum, domin waɗannan su ne tushe na ko wanene mutum. Bugu da kari, imanin mutum yana ba da gudummawa ga asalin ciki da na waje.[9] Misali, wasu sun yi imanin cewa matan da suka zaɓi su sa hijabi na Musulunci ko cikakken mayafi suna nuna imanin addininsu da kuma ainihin kansu. Wannan ya haifar da muhawara da jayayya da yawa a cikin jihohin da suka haramta sanya sutura a fili a fili.

Cikakken fuska

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Ya zuwa shekara ta 2011, Belgium da Faransa sun haramta rufe fuska ta Islama a wuraren jama'a. Wannan haramcin ya faru ne a karkashin gwamnatin Shugaba Sarkozy, wanda ya bayyana cewa mayafin ya zalunta mata kuma "ba a maraba da su" a Faransa. Amma Marshall ya nuna cewa haramcin bai dace ba kuma ba wurin gwamnati ba ne don tantance abin da mata ya kamata su sa musamman idan ya ɓata mata kuma ya raina halinta.[10] Duk da yake Faransa ta bayyana cewa manufar haramcin ita ce inganta tsarin jama'a da rashin addini, Arslan v Turkey ta yi ikirarin cewa an keta Mataki na 9 kuma Faransa ta kasa gane darajar mata da suka zaɓi sa irin waɗannan mayafin. [11][12] Kamar yadda aka kwatanta a karkashin Mataki na 1 na Sanarwar 'Yancin Dan Adam, duk halittu an haife su daidai sabili da haka suna da daidaito. A ƙarshe, Amnesty International ta yi kira ga Faransa da kada ta sanya haramcin, tana mai cewa ya saba wa dokar kare hakkin dan adam ta Turai. Batun haramtacciyar fuska a Faransa da Belgium ya nuna girman kariya ta doka da mutum yake da ita a kan asalinsa. Kasancewa da ikon yin zaɓin da aka ƙaddara da kansa, kamar zaɓin yin amfani da cikakken mayafi don kwatanta imani, Marshall ya yi imanin, ra'ayi ne mai fassara game da mutuncin ɗan adam da 'yancin ɗan adam, yana ba da damar sanin asalin kowace mace bisa doka.[13] Jin daɗin waɗannan haƙƙoƙi da 'yanci a cikin ECHR ana kiyaye su a ƙarƙashin Mataki na 14, kuma "za a tabbatar da su ba tare da nuna bambanci ba ba tare da la'akari da jima'i, launin fata, launi, yare, addini, siyasa ko wani ra'ayi, ƙasa ko asalin zamantakewa, haɗin kai tare da' yan tsiraru na ƙasa, dukiya, haihuwa ko wani matsayi. "

Koyaya, waɗannan ra'ayoyin wasu malamai ne kawai. Wannan batun ne da ake jayayya kuma wasu sun yi imanin cewa haramtacciyar sutura ta fuska game da 'yanci mata ne don bayyana jima'i da kuma ba su damar nuna wa duniya ko wanene su da gaske.[14] Wadannan fannoni kuma suna ingantawa da ƙarfafa asalin mutum.

Hakkin mutum

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Hakkin samun da haɓaka mutum an magance shi a cikin Mataki na 22 na UDHR: "Kowane mutum yana da damar fahimtar haƙƙin da ake buƙata don mutuncin mutum da ci gaban halayensu kyauta. " Mataki na 29 kuma yana kare haƙƙin haɓaka halayensu: "[kowane mutum yana leera ga al'umma wanda kawai ci gaban halayensa kyauta da cikakkiyar halayensa zai yiwu". Manuc ya bayyana cewa ana iya bayyana haƙƙin mutum a matsayin waɗanda ke nuna ƙwarewar ɗan adam, kuma suna da ɗan adam. [15][e] Wadannan hakkoki suna gane "ruhu" a cikin mutum kuma sun bunkasa daga batutuwan sirri. Hakkin mutum ya fito ne daga tsarin shari'ar Jamus a ƙarshen karni na ashirin don neman nesa daga abubuwan ban tsoro na Nazism.[16] Har ila yau, wata hanya ce don inganta dokar laifi da ke kewaye da sirri, kamar yadda aka kwatanta a cikin Criminal Diary .[17]

Shari'ar ta shafi batun tsarin mutum da kuma samun damar tantance kanka. Ederle ya bayyana wannan a matsayin masu dacewa dole ne mutane su zabi yadda za su kasance da alaƙa a duniya. Ta hanyar taimakon Kotun Tsarin Mulki ta Jamus, mutum na iya neman aiki da ƙirƙirar wani yanki na sirri don haka za a iya bunkasa halinsa kuma a kare shi. Wasu jihohi ba sa ganin bukatar takamaiman doka ga mutum, saboda tsarin su na doka yana da tushe daban don kare mutum.[18] Misali, Faransa, Afirka ta Kudu da Ingila suna da doka mai kama da komai wanda ke kare sha'awar mutum game da amincin jiki, ji, mutunci da sirri da ainihi.[19] Koyaya, ban da kariya mai mahimmanci ga mutum ta hanyar sirri, Netherlands da Austria suma sun amince da haƙƙin mutum.[20]

Jinin da haƙƙin halitta

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Yarjejeniyar Majalisar Dinkin Duniya kan 'Yancin Yara [21] ta jaddada darajar da muhimmancin asalin yaro. Giroux da De Lorenzi sun raba fahimtar ainihi zuwa sassa biyu: tsaye da ƙarfi. Abubuwan da ke tattare da ainihi sun shafi halayen da ke sa mutum ya kasance a bayyane ga duniyar waje, misali, siffofin jiki, jima'i, suna, kwayoyin halitta, da ƙasa.[22] Abubuwan da suka shafi ƙarfi sun haɗa da ɗabi'a da halaye na addini da al'adu.[23] A karkashin Mataki na 7, yaro yana da 'yancin samun asalin "na doka" ta hanyar yin rajista, kuma yana da' yancin suna da ƙasa. Wadannan suna karewa galibi bangarorin da ke cikin ainihi. Koyaya, Mataki na 8 yana karewa da ƙarfafa bangarorin da ke cikin yaro ta hanyar adana asalinsa dangane da ƙasa, suna da alaƙar iyali. Mataki na 8 ya kwatanta aikin jihar na kare wannan haƙƙin, a hankali da kuma aiki.[24]

Mataki na 7 da 8 sun bunkasa don fuskantar batutuwan yara a cikin gwagwarmayar siyasa da bacewar. [25] Misali, Gelman da Uruguay ya shafi satar Maria Gelman wanda ya hana ta bunkasa dangantaka da iyayenta da kuma ɓoye ainihin asalinta daga gare ta.[26] Jihohi 193 sun tabbatar da yarjejeniyar, suna mai da shi yarjejeniyar da aka fi tabbatarwa a tarihi, gami da dukkan mambobin Majalisar Dinkin Duniya ban da Amurka, Somalia da Sudan ta Kudu.[27]

Har ila yau, ainihi yana cikin kwayoyin halittar mutane kamar yadda aka tabbatar da muhawara game da rashin bayyana sunansa don bayar da gudummawa.[28] Tun daga shekara ta 2005, a Burtaniya, mutanen da aka karɓa na masu ba da gudummawa na iya tuntuɓar masu ba da su sau ɗaya sama da 18 don gano inda suka fito da kuma hana rikicewar asali.[29] Koyaya, akwai bambance-bambance na duniya game da muhawara; alal misali, a Kanada da Amurka babu ƙa'idodi, yayin da a Switzerland mai ba da gudummawa dole ne ya kasance a shirye don ganowa, kuma a Faransa, an tilasta ba a san shi ba.[30]

Tattaunawa

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Akwai wasu malamai da suka yi imanin cewa dole ne a bi da haƙƙin ainihi da taka tsantsan.[31] Rosemary J. Coombe ta bayyana damuwarta game da asalin mutum ya zama dukiya saboda akwai imani cewa ta hanyar warewa, ana iya karɓar shi azaman dukiya mai zaman kanta da na musamman.[32] Lionel Bently ya kuma damu da wannan ra'ayin kuma ya nuna damuwarsa ta hanyar ambaton daga shari'ar Du Boulay: "Dakkin mallaka a cikin 'gaskiya'... suna da damar rage 'yancin waɗanda suke so su gina nasu ainihi, a kowace hanya, kuma saboda kowane dalili. " [33] Sauran malamai sun yi imanin cewa sanya ainihin mutum cikin doka yana ƙuntata zaɓin mutane da sassauci don canzawa da canzawa ko wanene su.[34] Koyaya, haƙƙin ɗan adam na iya yin akasin haka kuma ya kare zaɓin mutane akan asalin mutum. Yayinda ci gaba da asalin mutum ya sauka ga mutum don bayyana halayensa da aiki 'wannan su,' Marshall ya nuna cewa shari'a ta samo asali ne don ƙirƙirar kyakkyawan wajibai ga jihohi don samar da yanayin zamantakewa kamar masu zaman kansu da haƙƙin mutum don a girmama su, yana nuna cewa masu sauraro na duniya sun yarda cewa amincewa da doka ya zama dole don ba da damar mutane su zaɓi yadda suke so su rayu da kuma su wanene su.[35]

Manazarta

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  1. ↑ J Marshall, "The legal recognition of personality: full-face veils and permissible choice", International Journal of Law in Context, Cambridge University Press, 2014 at 72.
  2. ↑ Goodwin v the UK (2002) 35 EHRR 18 at 90.
  3. ↑ J Marshall, "Human Rights Law and Personal Identity", Taylor and Francis, 2014 at 36.
  4. ↑ T Macklem,"Independence of Mind", Oxford: OUP, 2006 at 6.
  5. ↑ Bruggemann and Scheuten v Germany Yearbook XIX [1976] at 382.
  6. ↑ Goodwin v the UK (2002) 35 EHRR 18 at 90.
  7. ↑ T Macklem, "Independence of Mind", Oxford: OUP, 2006 at 11.
  8. ↑ Handyside v United Kingdom (App 5493/72) ECHR 7 December 1976 at 49.
  9. ↑ S Weinberg, "Locke on Personal Identity", Philosophy Compass University of Illinois at Urbana-Champaign at 399.
  10. ↑ J Marshall, "The legal recognition of personality: full-face veils and permissible choice", International Journal of Law in Context, Cambridge University Press, 2014 at 72.
  11. ↑ Arslan and Others v Turkey Application. 41135/98 Judgement 23 February 2010.
  12. ↑ J Marshall, "The legal recognition of personality: full-face veils and permissible choice", International Journal of Law in Context, Cambridge University Press, 2014 at 69.
  13. ↑ J Marshall, "The legal recognition of personality: full-face veils and permissible choice", International Journal of Law in Context, Cambridge University Press, 2014 at 72.
  14. ↑ J Selby, "Un/veiling Women's Bodies: Secularism and Sexuality in Full-face Veil Prohibitions in France and Quebec" SAGE Journals Vol. 43(3) 2014 at 441.
  15. ↑ L Manuc "Features and Evolution References to Personality Rights" Contemporary Readings in Law and Social Justice Vol 4(1) 2012 at 362.
  16. ↑ J Marshall, "The legal recognition of personality: full-face veils and permissible choice", International Journal of Law in Context, Cambridge University Press, 2014 at 42.
  17. ↑ Criminal Diary Case 80 B VerfGE 367 (1989)
  18. ↑ Criminal Diary Case 80 B VerfGE 367 (1989) at 381.
  19. ↑ J Neethling, "Personality Rights: a comparative overview", The Comparative and International Law Journal of Southern Africa Institute of Foreign and Comparative Law Vol. 38, No. 2 at 213.
  20. ↑ J Neethling, "Personality Rights: a comparative overview", The Comparative and International Law Journal of Southern Africa Institute of Foreign and Comparative Law Vol. 38, No. 2 at 214.
  21. ↑ Convention on the Rights of the Child
  22. ↑ M Giroux and M De Lorenzi, ""Putting the Child First": A Necessary Step in the Recognition of the Right to Identity", Canadian Journal of Family Law Vol. 27, 2011 at 60.
  23. ↑ M Giroux and M De Lorenzi, ""Putting the Child First": A Necessary Step in the Recognition of the Right to Identity", Canadian Journal of Family Law Vol. 27, 2011 at 60.
  24. ↑ J Doek, "Article 8: The Right to Preservation of Identity" A Commentary of the United Nations Convention on the Rights of the Child (Leiden: Martinus Nijhoof Publishers, 2006) at 8.
  25. ↑ K O'Donovan, "Real" Mothers for Abandoned Children" Law Society Review 2002 at 36.
  26. ↑ Gelman v Uruguay, Series C No. 221 (IACrtHR), 24 February 2011.
  27. ↑ TEACHUnicef, "The Convention on the Rights of a Child" TeachUNICEF Debate Source Book at 10.
  28. ↑ J Marshall, "The legal recognition of personality: full-face veils and permissible choice", International Journal of Law in Context, Cambridge University Press, 2014 at 125.
  29. ↑ Human Fertilisation and Embryology Authority Act 2008.
  30. ↑ T Hampton, "Anonymity of Gamete Donations Debated" JAMA Vol. 294, No. 21 2005 at 2681.
  31. ↑ L Bently, "Identity and the Law" in G Walker and E Leedham-Green (eds) Identity: The Darwin College Lecture Series (Cambridge: Cambridge University Press) at 26.
  32. ↑ J Marshall, "The legal recognition of personality: full-face veils and permissible choice", International Journal of Law in Context, Cambridge University Press, 2014 at 242.
  33. ↑ Belisle Du Boulay v Jules Rene Hermenegilde Du Boulay (1869) LR 2 PC 430.
  34. ↑ J Marshall, "The legal recognition of personality: full-face veils and permissible choice", International Journal of Law in Context, Cambridge University Press, 2014 at 237.
  35. ↑ J Marshall, "The legal recognition of personality: full-face veils and permissible choice", International Journal of Law in Context, Cambridge University Press, 2014 at 241.

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