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Journal articles on the topic 'Cairo Declaration'
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Human Rights Law in Africa, Editors. "CAIRO DECLARATION (2000)." Human Rights Law in Africa Online 1, no. 1 (2004): 824–29. http://dx.doi.org/10.1163/221160604x00972.
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Nikolić, Oliver. "The Cairo Declaration on Human Rights in Islam." Strani pravni zivot, no. 3 (2020): 89–97. http://dx.doi.org/10.5937/spz64-28285.
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In this paper, the author presents the Declaration on Human Rights in Islam, one of the most important legal acts on human rights adopted by the Organization of Islamic Cooperation in Cairo in 1990. Although this Declaration pretends to improve the UN Universal Declaration of Human Rights, it must be stated that it is acceptable only in countries with a population of Islamic faiths. What most threatens the universality of its application is its deep-rootedness and literal dependence on Sharia law. The article briefly describes all the rights and freedoms mentioned in the Cairo Declaration. At first glance, this Declaration provides protection and guarantees many human rights, even more than the Universal Declaration, but all these rights must be in accordance with Sharia law. This mandatory compliance with Sharia law often makes senseless and restrains the real protection of guaranteed rights. Both positive and negative thoughts and views on the Cairo Declaration are presented, depending on whether theorists of Islamic religions or Western countries have written about it. No matter how you look at it, this Declaration will make sense and will be valid only in Muslim countries, without any possibilities to apply it in some other countries.
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Human Rights Law in Africa, Editors. "CAIRO DECLARATION ON HUMAN RIGHTS IN ISLAM." Human Rights Law in Africa Online 1, no. 1 (2004): 765–69. http://dx.doi.org/10.1163/221160604x00765.
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Okasha, A. "Mental health and violence: WPA Cairo declaration -- International perspectives for intervention." International Review of Psychiatry 19, no. 3 (January 2007): 193–200. http://dx.doi.org/10.1080/09540260701349449.
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Ashfaq, Haleema, and Shahzadi Pakeeza. "Right of Progeny and Cairo Declaration of Human Rights in Islam." Journal of Islamic and Religious Studies 2, no. 1 (June 2017): 19–30. http://dx.doi.org/10.12816/0037077.
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Lee, Luke T. "The Cairo Declaration of Principles of International Law on Compensation to Refugees." American Journal of International Law 87, no. 1 (January 1993): 157–59. http://dx.doi.org/10.2307/2203860.
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At its Sixty-fifth Conference in Cairo, April 20-26, 1992, the International Law Association approved by consensus the Declaration of Principles of International Law on Compensation to Refugees. Prepared by the International Committee on the Legal Status of Refugees, these principles build upon earlier drafts that were debated at the Sixty-third Conference in Warsaw in 1988, and were approved “in principle” at the Sixty-fourth Conference in Queensland, Australia, in 1990.
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Lee, Luke T. "The London Declaration of International Law Principles on Internally Displaced Persons." American Journal of International Law 95, no. 2 (April 2001): 454–58. http://dx.doi.org/10.2307/2661426.
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At its sixty-ninth conference, held in London from July 25 to 29, 2000, the International Law Association (ILA) approved by consensus the Declaration of International Law Principles on Internally Displaced Persons (the Declaration). This Declaration, prepared by the International Committee on Internally Displaced Persons, followed two earlier ILA proclamations relating to the forced movement of people: the Declaration of Principles of International Law on Mass Expulsion, adopted in Seoul in 1986; and the Declaration of Principles of International Law on Compensation to Refugees, adopted in Cairo in 1992. All three instruments address forced movement from the perspective of the responsibility of countries of origin, in contrast to the traditional focus on the care and maintenance of refugees as a responsibility of first-asylum, resettlement, and donor countries, as well as of the United Nations and other international organizations, both governmental and non-governmental. By dealing with the root causes of internally displaced persons (IDPs) and their status, the present Declaration broadens the concerns of international law to encompass all persons who have been forcibly uprooted from their homes, whether or not they have crossed their national borders.
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Izzah, Lathifatul, and Peni Catur Renaningtyas. "WACANA HAK ASASI MANUSIA DALAM FILSAFAT PENDIDIKAN ISLAM DAN BARAT." Al'Adalah 24, no. 1 (April 30, 2021): 45–53. http://dx.doi.org/10.35719/aladalah.v24i1.54.
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Hak asasi manusia (HAM) merupakan anugrah Tuhan yang bersifat kodrati. Ke-sadaran tentang HAM masih belum dipahami secara utuh dan merata di kalangan masyarakat. Padahal sebagai pengetahuan, HAM penting untuk ditransfer ke dalam dunia pendidikan. Dengan demikian, masyarakat dapat mempraktikkan hak yang seharusnya mereka miliki dalam kehidupan bermasyarakat, berbangsa dan bernegara. Artikel ini mengkaji tentang Deklarasi Universal Hak Asasi Manusia (DUHAM) di dunia Barat dan Deklarasi Kairo di dunia Islam sebagai dasar filosofi penegakan hukum atas pelanggaran-pelanggaran hak asasi manusia dalam dunia pendidikan Islam dan Barat. Dalam analisisnya digunakan pendekatan klasik, kultural, dan kritis atau disebut mixed approach. Hasil kajian ini menunjukkan bahwa deklarasi HAM yang dilakukan oleh dunia internasional (PBB) dalam DUHAM dan Deklarasi Kairo oleh OKI, telah memberikan pengetahuan riil tentang pentingnya HAM dalam kehidupan sehingga manusia dapat mengetahui batasan-batasan dan kaidah-kaidah di dalamnya.Human rights is a natural gift from God. This awareness of human rights has not been understood well and comprehensively by all people. Whereas knowledge, human rights are important to be transformed into the realm of education. Thus, they can exercise the rights they should have in the life of society, nation and state. This article examines the Universal Declaration of Human Rights (UDHR) in the Western world and the Cairo Declaration in the Muslim world as a philosophical basis for upholding the law for human rights violations in the world of Islamic and Western education. The analysis uses classical, cultural, and critical approaches or what is called the mixed approach. The results of this study conclude that the human rights declaration carried out by the international community (UN) in the UDHR and the Cairo Declaration by the OIC has provided real knowledge of human rights in life so that humans can know the limitations and rules in it.
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Angelo, A. H. "Laws and Politics of the International Relations of Japan and the United States." Victoria University of Wellington Law Review 27, no. 1 (April 1, 1997): 43. http://dx.doi.org/10.26686/vuwlr.v27i1.6130.
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This article is a book review of Makitaro Hotta Laws and Politics of the International Relations of Japan and the United States (published jointly by the School of International Service, American University, Washington, and the College of International Relations, Ritsumeikan University, Kyoto, 1996) 195 pages. The book is a compendium of documents and materials relating to Japan and United States relations from the Cairo Declaration of 1 December 1943 to the Japan/US Joint Declaration on Security Alliance for the 21st Century of 17 April 1996. Angelo praises the book’s versatility, as it can be used for comparative law classes and for international relations programmes, for constitutional law teaching, and for aspects of public international law.
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Benvenisti, Eyal. "Responsibility for the Protection of Human Rights under the Interim Israeli-Palestinian Agreements." Israel Law Review 28, no. 2-3 (1994): 297–317. http://dx.doi.org/10.1017/s0021223700011663.
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The Israeli-Palestinian Declaration of Principles of September 13, 1993 (the “DOP”), which establishes the framework for the settlement of the conflict between the parties, sets the stage for a gradual transition towards a peace settlement, or the “permanent status” as referred to in the DOP. The interim arrangements outlined in the DOP provide for a step-by-step assumption of responsibilities by Palestinians in the West Bank and the Gaza Strip. The Agreement on the Gaza Strip and the Jericho Area, signed in Cairo on May 4, 1994, prescribes at length the arrangements for the first steps to be taken towards that goal. During the period of the interim arrangements, the Gaza Strip (excluding Israeli settlements and military installations) and the “Jericho Area” are to be administered by a “Palestinian Authority” (PA), a body established under the Cairo Agreement, which is distinct from the PLO.
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Mustafa, Adriana. "PERILAKU SEKSUAL TRANSGENDER (Studi Komparatif Hak Asasi Manusia Antara Perspektif The Universal Declaration of Human Right dan The Cairo Declaration of Human Right)." Al-Risalah Jurnal Ilmu Syariah dan Hukum 19, no. 2 (March 4, 2020): 254. http://dx.doi.org/10.24252/al-risalah.v19i2.12837.
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The emergence of the term Transgender in Indonesia first appeared in 1860 and underwent development in the 1990s. In 1986 the term Wadam (Female Adam) emerged, but changed into a transsexual (Male Female). The amendment was based on the objection of several parties because of the use of the name of Adam's Woman. It was considered impolite because the name of the Prophet Adam as.In the Universal Declaration of Human Right, there is indeed no mention of sexual orientation, it must be of the opposite sex, what is concerned about human rights to marry and build families, namely article 16 which is then used as a basis by transgender people to justify deviant sexual behavior they are through same-sex marriage. On the other hand, in the Universal Declaration of Human Right there is also article 18 which guarantees the right of everyone to believe in the teachings of his religion and practice his religious teachings well. While we all know there is no religious teaching in this world that allows sexual behavior to deviate, even the most tolerant religion.
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이동원. "A Study of Korean Territorial Sovereignty in light of The Leading Principle of The Cairo Declaration." HUFS Law Review 39, no. 1 (February 2015): 87–104. http://dx.doi.org/10.17257/hufslr.2015.39.1.87.
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Muharam, Ricky Santoso. "Membangun Toleransi Umat Beragama di Indonesia Berdasarkan Konsep Deklarasi Kairo." Jurnal HAM 11, no. 2 (August 28, 2020): 269. http://dx.doi.org/10.30641/ham.2020.11.269-283.
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Pelanggaran kebebasan beragama di beberapa wilayah di Indonesia masih terjadi. Pelanggaran kebebasan agama ini bahkan didukung dengan adanya regulasi peraturan perundang-undangan maupun surat keputusan yang dikeluarkan oleh pemerintah daerah. Adapun tujuan Penulisan ini untuk dapat melihat berbagai kasus pelanggaran kebebasan beragama di Indonesia dan bagaimana membangun toleransi umat beragama berdasarkan konsep Deklarasi Kairo. Metode penelitian yang digunakan dengan menggunakan metode kualitatif dengan menjabarkan deskriptif analisis mengolah data. Analisis data dengan menggunakan deskriptif kualitatif dan menggunakan sumber data sekunder dan primer dalam penelitian ini. Penelitian ini menemukan bagaimana membangun toleransi beragama di Indonesia berdaraskan konsep Deklarasi Kairo. Konsep ini dapat ditemukan pada Pasal 10 yang dapat dijabarkan menjadi dua konsep yakni: 1) Memahami Hakikat Kebebasan Beragama; dan 2) Melarang Adanya Diskriminasi. Konsep yang terdapat pada Pasal 10 Deklarasi Kairo ini dapat ditemukan di Undang-Undang Dasar 1945 Pasal 29 Ayat 1 dan Ayat 2 serta Undang-Undang No. 39 Tahun 1999. Direkomendasikan pemerintah Indonesia perlu mengacu Cairo Declaration On Human Rights In Islam bukan hanya Universal Declaration Of human Right. Hal ini karena Deklarasi tersebut mengajarkan nilai-nilai toleransi untuk dipraktekkan di Indonesia
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Alfaruqi, Daniel. "Korelasi Hak Asasi Manusia dan Hukum Islam." SALAM: Jurnal Sosial dan Budaya Syar-i 4, no. 1 (May 2, 2017): 57–76. http://dx.doi.org/10.15408/sjsbs.v4i1.7869.
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Abstract.The controversy between Islamic law and universal human rights continues to roll. Apart from universal claims to human rights principles, when he saw that the concept came from the West, some Muslims were suspicious and considered it an attempt to secularize Islamic law. As a result, conservative Muslims continue to reject the application of Western standards, even in the name of universal human rights, to legal problems in Muslim societies. Based on this research, it can be concluded that the Islamic response to human rights is a reflection of global, lasting and fundamental demands. By not intending to have anology, in fact Islam has first taught humanity about concepts that are egalitarian, universal and democratic. This concept that is so beautiful and comprehensive is allegedly adopted by the West through the emergence of universal ideas standardized in the convention of the Universal Declaration of Human Rights. Islamic teachings cover all aspects of human life, and of course they have included rules and high respect for human rights. But it is not in a structured document, but is spread in the holy verses of the Qur'an and the Sunnah of the Prophet Muhammad. The birth of the UDHR and the Cairo Declaration on Human Rights in Islam (CDHRI) endorsed by the OIC was an attempt to clarify the actions of Muslim countries on arrogant, authoritarian and arbitrary Western claims.Keywords: Islamic law, human rights Abstrak.Kontroversi antara hukum Islam dan hak-hak asasi manusia universal terus bergulir. Meskipun telah melekat klaim universal pada prinsip-prinsip HAM, ketika melihat bahwa konsep tersebut berasal dari Barat, sebagian umat Islam curiga dan menganggapnya sebagai usaha untuk mensekulerkan hukum Islam. Karena itu, kalangan Muslim konservatif tetap menolak penerapan standar-standar Barat, meskipun atas nama HAM universal, terhadap persoalan-persoalan hukum pada masyarakat Muslim. Berdasarkan penelitian ini diperoleh kesimpulan bahwa respon Islam terhadap hak asasi manusia adalah cerminan dari tuntutan global, abadi, dan fundamental. Dengan tidak bermaksud untuk berapologi, sesunguhnya Islam telah terlebih dahulu mengajarkan umat manusia tentang konsep yang egaliter, universal, dan demokratis. Konsep yang sedemikian indah dan komprehensif ini disinyalir diadopsi oleh Barat melalui pemunculan ide-ide universal yang dibakukan dalam konvensi Universal Declaration of Human Rights. Ajaran Islam meliputi seluruh aspek dari sisi kehidupan manusia,dan tentu saja telah tercakup di dalamnya aturan dan penghargaan yang tinggi terhadap hak asasi manusia (HAM). Namun memang tidak dalam satu dokumen yang terstruktur, tetapi tersebar dalam ayat-ayat suci al-Quran dan Sunnah Nabi Muhammad SAW. Kelahiran UDHR dan Cairo Declaration on Human Rights in Islam (CDHRI) yang diratifikasi oleh OKI merupakan upaya penjernihan yang dilakukan oleh negara-negara Muslim atas klaim Barat yang arogan, otoriter dan semena-mena.Kata kunci: Hukum Islam, Hak Asasi Manusia
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Mwamburi, Adam Hamisi, and AbdulGafar Olawale Fahm. "ISLAM AND HUMAN RIGHTS WITH SPECIAL REFERENCE TO THE UNIVERSAL HUMAN RIGHTS AND THE CAIRO DECLARATION ON HUMAN RIGHTS." Jurnal Syariah 26, no. 1 (May 22, 2018): 123–40. http://dx.doi.org/10.22452/js.vol26no1.6.
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Abdullah al-Ahsan. "Law, Religion and Human Dignity in the Muslim World Today: An Examination of OIC's Cairo Declaration of Human Rights." Journal of Law and Religion 24, no. 2 (2008): 569–97. http://dx.doi.org/10.1017/s0748081400001715.
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Human dignity is the recognition and respect of human need, desire and expectation one individual by another. This recognition is indispensable because no human being survives alone: Human dignity creates the foundation of society and civilization. Our knowledge of history suggests that religious ideas have provided this basic foundation of civilization. Describing the first recognized civilization in history one historian says, “Religion permeated Sumerian civic life.” According to another historian, “Religion dominated, suffused, and inspired all features of Near Eastern society—law, kingship, art, and science.” Based on these observations while defining civilization Samuel Huntington asserts, “Religion is a central defining characteristic of civilizations.”In Islam, the Qur’an declares that: “We have bestowed dignity on the progeny of Adam.” The verse then continues to remind the whole of mankind of God's special favor unto them with physical and intellectual abilities, natural resources and with superiority over most other creatures in the world. This dignity is bestowed through God's act of creating Adam and breathing into him His Own Spirit. Since all human beings originated from Adam and his spouse, every single human being possesses this dignity regardless of color, race, religion and tribe. The whole of mankind, as khalīfah (vice-resenf) is responsible for establishing peace on earth through divinely ordained values such as amānah (trust), ‘adālah (justice) and shūra (consultation).
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Fassberg, Celia Wasserstein. "Israel and the Palestinian Authority: Jurisdiction and Legal Assistance." Israel Law Review 28, no. 2-3 (1994): 318–46. http://dx.doi.org/10.1017/s0021223700011675.
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The Cairo Agreement on the Gaza Strip and the Jericho Area, signed on May 4, 1994, seeks to implement the Declaration of Principles on Interim Self Government Arrangements signed in Washington on September 13, 1993 and, in particular, to put into effect its Protocol on Withdrawal of Israeli Forces from Gaza and the Jericho Area. The primary purpose of the Agreement is then to transfer territory from Israel to the Palestinian Authority. Article V of the Agreement defines this territory as covering the Gaza Strip and Jericho, excluding the Settlements and the Israeli military installation area. The transfer of territory is naturally accompanied by a transfer of legal and political control from the Military Government to the Palestinian Authority. But the Agreement does not simply assign to the Palestinian Authority all legislative, executive and judicial functions within the territory transferred to its control.
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Johnbosco, Mamah, Okafor Love, Egbuji Chuma, Mgbafulu Christian, Ibo Chukwunenye, and Ekwunife Ifeoma. "Male involvement in family planning; an often neglected determinant of contraceptive prevalence in Sub-Saharan Africa." International Journal of Scientific Reports 5, no. 9 (August 23, 2019): 260. http://dx.doi.org/10.18203/issn.2454-2156.intjscirep20193766.
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<p class="abstract">For more than two decades, there have been efforts to include men in family planning programmes. Male involvement was first echoed on a global scale at the International Conference on Population and Development (ICPD) plan of action, Cairo 1994.<strong> </strong>This article is aimed at highlighting the importance of male involvement in increasing contraceptive prevalence in Sub-Saharan Africa.<strong> </strong>A literature search using Google, Google scholar, PubMed, Hinary, Medical textbooks and related journals. Relevant articles were extracted and used for this review.<strong> </strong>Majority of the literature assessed showed alienation of men in family planning and other reproductive health services despite the declaration made at the International Conference on Population and Development in Cairo, 1994. Findings also showed significant level of awareness of modern family planning methods amongst men but very low support for its use by themselves and/or their spouses or partners. Some of the reasons for such apathy include fears of side effects, non-availability, high cost and ignorance. The importance of involving men in family planning services cannot be over stressed. There are overwhelming evidence that with male support, there would be greater uptake and sustained use of family planning. This will lead to improved maternal and child health indices especially in our setting where the burden of the morbidity and mortality of maternal and child health is greatest.</p>
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Binawan, Alexius Andang L. "Declarations and the Indonesian Constitution on Religious Freedom." Al-Jami'ah: Journal of Islamic Studies 49, no. 2 (December 24, 2011): 361–92. http://dx.doi.org/10.14421/ajis.2011.492.361-392.
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One of controversial issues in Indonesia regarding human rights is concerning religious freedom. There were two contradict opinions on the issue, i.e. those who preferred Indonesia as an Islamic state, with a consequence that there is only very limited religious freedom and those who preferred secular state with a wider religious freedom. Though finally Indonesia adopted Pancasila (five pillars) as the state ideology, as a mid-way between the two, final agreement on the problem is from being finalised as debates are still carried out. This paper is aimed at analysing how and where the ‘pendulum’ is swinging between two contrasting views since Indonesia has signed both the International Covenant on Civil and Political Rights and also the Cairo Declaration of Human Rights. I argue that during the New Order Indonesia, the pendulum on religious freedom swung closer to Islamic view.[Salah satu isu terkait Hak Asasi Manusia di Indonesia adalah mengenai kebebasan agama. Setidaknya ada dua cara pandang yang saling bertentangan, yaitu (1) yang menghendaki bentuk negara Islam, konsekuensinya adalah kebebasan agama sangatlah terbatas, dan (2) yang menginginkan negara sekuler yang mengindikasikan kebebasan agama lebih luas. Indonesia mengadopsi Pancasila sebagai ideologi negara dan sebagai jalan tengah antara kubu negara Islam dan sekuler, namun perdebatan mengenai bentuk negara tersebut terus saja bergulir. Artikel ini menganalisis bagaimana dan ke mana ‘pendulum’ bergerak di antara dua pandangan yang saling bertentangan di atas. Semasa Orde Baru, pendulum tersebut condong ke kubu Islam.]
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Yearbook of Islamic and Middle East, Editors. "Cairo Declaration Resulting from Anglo-Egyptian Meetings on Judicial Co-operation in International Child Abduction Matters between Egypt and the United Kingdom." Yearbook of Islamic and Middle Eastern Law Online 10, no. 1 (2003): 387–88. http://dx.doi.org/10.1163/22112987-91000074.
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Sandberg, Russell, and Frank Cranmer. "The Council of Europe and Sharia: An Unsatisfactory Resolution?" Ecclesiastical Law Journal 21, no. 2 (April 12, 2019): 203–12. http://dx.doi.org/10.1017/s0956618x19000073.
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On 22 January 2019, the Parliamentary Assembly of the Council of Europe agreed the text of Resolution 2253: Sharia, the Cairo Declaration and the European Convention on Human Rights. The Resolution begins – on an uncontroversial note – by reiterating ‘the obligation on member States to protect the right to freedom of thought, conscience and religion as enshrined in Article 9 of the European Convention on Human Rights … which represents one of the foundations of a democratic society’. It then goes on, however, to recall that the Assembly ‘has on several occasions underlined its support for the principle of the separation of State and religion, as one of the pillars of a democratic society’. This statement is not entirely non-contentious: it ignores the situation in several Member States of the Council of Europe and is based more on notions of laÿcitÕ than on the observable facts in countries such as England, Denmark, Finland and Norway that have state Churches. Unfortunately, this simplification and confusion set the tone for what is to follow.
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Elmadmad, Khadija. "An Arab Declaration on the Protection of Refugees and Displaced Persons in the Arab World: Report on the Cairo Seminar, 19 November 1992." Journal of Refugee Studies 6, no. 2 (1993): 173–75. http://dx.doi.org/10.1093/jrs/6.2.173.
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Elhabashi, Eman Moawad, Reham Farouk Tawfik, Fatma Maamoun Abou-Hashima, Arwa Mohamed El Shafei, and Fayrouz El-Aguizy. "Preparedness Assessment of Physicians during Coronavirus Disease-19 Pandemic: A Cross-sectional Study." Open Access Macedonian Journal of Medical Sciences 9, E (February 24, 2021): 179–86. http://dx.doi.org/10.3889/oamjms.2021.5724.
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BACKGROUND: Since first confirmed case of coronavirus disease (COVID)-19 in December 2019 by Chinese health authorities and subsequent World Health Organization (WHO) declaration that COVID-19 is a global public health crisis, radical changes have occurred all over the world associating massive lockdown with increased numbers of infected cases and related mortalities. As health care workers (HCWs) are at a great risk to get COVID-19 infection and hence can be a dangerous source of spreading it to the community, it was important to assess HCWs knowledge, attitude, and practice toward COVID-19 infection prevention and control (IPC) to help limit the outcomes of COVID-19.
AIM: The objectives of the study were to assess the knowledge, attitudes, and practices of physicians regarding COVID-19 IPC.
METHODS: Research setting is “Kasr Al-Ainy” Faculty of Medicine, Cairo University Hospital. Design: A cross-sectional analytical observational hospital-based research in June 2020. Population: A convenient sample of 50 physicians working at Cairo University Hospital was included. Data collection: Self-administered questionnaires derived from the WHO IPC guide during health care when COVID-19 is suspected were used.
RESULTS: Mean age of studied group was 30.5 ± 3.97, while their mean years of practice were 4.7 ± 3.55. Mean knowledge score among physicians was 5.6 (± 0.56), two-thirds of them had sufficient knowledge regarding COVID-19 IPC as their mean attitude score among 24.9 (± 2.8). While mean practice scores 5.6 (± 1.05), yet only 68% of the participating physicians use a new set of personal protective equipment when care is given to a different patient.
CONCLUSION: Physician’s moderate knowledge, poor attitude, and modest practice toward COVID-19 IPC were found to be not sufficient, not favorable nor safe enough to expected standards.
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Benvenisti, Eyal, and Eyal Zamir. "Private Claims to Property Rights in the Future Israeli-Palestinian Settlement." American Journal of International Law 89, no. 2 (April 1995): 295–340. http://dx.doi.org/10.2307/2204205.
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The Declaration of Principles on Interim Self-Government Arrangements, signed by the Government of Israel and the Palestine Liberation Organization (PLO), and the exchange of letters between the PLO Chairman and Israel’s Prime Minister, both agreed upon in September 1993, have set the stage for a process of reconciliation and the settlement of the long and bitter conflict over Palestine/Eretz Yisrael. The Cairo Agreement on the Gaza Strip and the Jericho Area established the date—May 4, 1999—by which a permanent agreement must enter into effect. So far, the negotiations between the two parties have concentrated mainly on institutional arrangements, such as the nature of the Palestinian administration during the interim period, and other matters of public interest. At this stage, the parties are not expected to address matters that directly affect the interests of individuals, including the right of individuals to regain possession of property left behind because of the hostilities, or to receive compensation for such property. The discussion of most of these private claims has been deferred to the final stage of the negotiations, concerning a permanent status agreement, which is due to commence no later than May 4, 1996.
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Bahri, Samsul. "HAM DAN AKTUALISASINYA DALAM PENDIDIKAN ISLAM." ALQALAM 35, no. 2 (December 31, 2018): 21. http://dx.doi.org/10.32678/alqalam.v35i2.388.
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This study proves that the world of Islam, both theologically and empirically has pioneered and contributed on the concept of human rights, even the rights and freedom of human rights in the Kairo show how Islam is loaded with human rights values. The empirical facts are charter Madina and Cairo declaration that proves the presence of Islam is the concept of human liberation from all forms of oppression of human rights. This study also found that the actualization of human rights values in Islamic education has not been fully implemented, it is proved by their model of teaching style bank that many emasculate the potential creativity of learners that lead to the teaching of feudal authoritarianism in which learners like tabula rasa, white paper empty that must be filled, by him, this study provides a solution to the problems facing the teaching model of choice for teachers because the model is able to build human rights values on the participants. With these models, Islamic education can inflate the values of democracy, solidarity, tolerance, justice, creativity in learning, so that learners can be of generations of good quality scientific, moral and spiritual.
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Nahe’i. "Hukum Islam, HAM dan Maqashidu Asy-Syari’ah: Upaya Menyatukan Jasad dan Ruh." Istidlal: Jurnal Ekonomi dan Hukum Islam 3, no. 2 (October 15, 2019): 118–33. http://dx.doi.org/10.35316/istidlal.v3i2.156.
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One debate that will not be finished is a debate about the relationship between human rights and Islam. Even though the Cairo Declaration was established which declared human rights in Islam and also declared the efforts to transform human rights into the National Law. It does not end, especially among "conservative Muslims". There are several questions regarding that debate, they are, are human rights contradict to Islam because it is the product and agenda of the West? Or is it support to Islam? Or is it precisely the substance of Islam itself? These questions have arisen along with the strengthening of populism, identity politics, and politicization of religion (ad-din al-musayyas). This paper tries to look at human rights within the framework of maqhashidus syari'ah, because the compatibility of human rights and Islam can be seen only by this approach. Maqhashidus syari’ah here is a concept that developed over time in line with changes in human civilization. This paper assumes that there are some points where human rights and Islam can be connected, but there are also some points difficult to be connected.
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Fauzi, Achmad, and Achmad Faidi. "Repressing The Fanatism in Madurese Society Through Legal Culture Strengthening." AL-IHKAM: Jurnal Hukum & Pranata Sosial 16, no. 1 (June 22, 2021): 57–76. http://dx.doi.org/10.19105/al-lhkam.v16i1.4302.
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The strong fanaticism of Madurese society to issues of diversities on religious, beliefs, opinions to socio-religious affiliation makes it prone to any conflict like what occurred between Shiite-Sunni in Sampang. The minority group finds it hard to express their belief, such as building worship houses. This hegemony requires the right way to foster attitudes and understanding on values of tolerance and diversity. This article argues the importance of building public legal awareness through legal culture strengthening. The historical normative approach becomes the main foundation including the conception of tolerance in religious texts (the Qur'an and hadith), the Medina Charter, the conception of human rights in the Cairo Declaration, the Universal Declaration of Human Rights (UDHR), the 1945 Constitution of the Republic of Indonesia and several other laws governing religious tolerance and human rights in Indonesia. It reveals the importance of legal culture strengthening because public legal awareness can’t only be built through legal substance and legal structure. Furthermore, legal culture strengthening also functions to maximize several existing legal products on the tolerance building. The strengthening program can be through massive socialization instruments in public spaces both in academic areas, such as universities and other social institutions.(Kuatnya fanatisme masyarakat Madura terhadap isu-isu perbedaan agama, keyakinan, pandangan, hingga afiliasi sosial keagamaan menyebabkan kerawanan munculnya konflik seperti konflik Syi’ah-Sunni di Sampang. Kelompok minoritas cenderung kesulitan mengekspresikan keyakinannya, seperti saat akan membangun tempat ibadah. Hegemoni semacam ini mengharuskan adanya cara yang tepat guna menumbuhkan sikap dan pemahaman tentang nilai-nilai toleransi dan keberagaman. Artikel ini memperlihatkan pentingnya membangun kesadaran hukum masyarakat melalui penguatan legal culture. Pendekatan normatif historis menjadi pijakan utama meliputi konsepsi toleransi dalam teks-teks keagamaan (al-Qur’an dan al-hadits), Piagam Madinah (Madinah Charter), konsepsi HAM dalam Deklarasi Kairo, Universal Declaration of Human Right (UDHR), Undang-Undang Dasar Negara Republik Indonesia 1945 serta beberapa Undang-Undang lain tentang toleransi beragama dan HAM di Indonesia. Artikel ini mengungkapkan pentingnya penguatan legal culture di masyarakat sebab kesadaran hukum tidak bisa dibangun hanya dengan legal substance dan legal structure. Selain itu, penguatan legal culture juga berfungsi untuk memaksimalkan beberapa produk hukum yang ada terkait upaya membangun toleransi. Penguatan legal culture dapat dilakukan dengan berbagai instrument sosialiasi yang masif melalui ruang-ruang publik, baik di lingkup akademik, seperti perguruan tinggi maupun lembaga-lembanga sosial kemasyarakatan lainnya.)
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Musambachime, M. C. "The Archives of Zambia's United National Independence Party." History in Africa 18 (1991): 291–96. http://dx.doi.org/10.2307/3172067.
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In an introduction to a University of Zambia publication entitled A Catalogue of Unpublished Materials in Zambia, published in 1978, J. K. Rennie observed that in Zambia there were “many depositories or collections of private and official papers, the extent of whose holdings are imperfectly known and the state of whose preservation was uncertain.” The Catalogue, which was supposed to be the first in a series and was intended to be a “guide to unpublished primary materials … and an aid to research in history and social sciences,” identified thirty government and non-government depositories located in various parts of Zambia. The wealth and diversity of materials held in these depositories were of immense value and benefit to researchers— academics and students interested in historical studies requiring archival research. Rennie, and others who assisted him in locating and documenting these depositories, made what they called a “humble minor beginning in a much larger enterprise. This paper is intended as a further contribution to this enterprise.In Zambia, one depository that is little known by social science researchers is the archives held by the ruling United National Independence Party (UNIP), located in Freedom House, the party headquarters at the southern end of Cairo Road, which forms part of the Research Bureau of the party. This archives holds important files formerly held by the African National Congress (ANC) formed in 1948 and disbanded in 1973 after the Chôma declaration which ushered in the one-party state and of UNIP, formed in 1960, which today is the only political party in Zambia.
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Nurul Hidayati, Tri Yanti. "JENIS TINDAK TUTUR DALAM KHOTBAH JUMAT DI MASJID SYARQI, KAIRO MESIR: KAJIAN PRAGMATIK." Jurnal CMES 6, no. 2 (June 14, 2017): 179. http://dx.doi.org/10.20961/cmes.6.2.11712.
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Based on the above, the issues examined in this study is the locution of speech acts,<br />illocution and perlocution in a Friday khotbah by Egyptian native speakers Syeikh Sa‘i>d<br />Ruslan with the theme Baina As}-S}u>rah wa Al-H}aqi>qah’ between picture and reality, on<br />April 25, 2008 in mosque Syarqi> in Manu>fiyyah province, Subkh Ah}ad, Marka>z Asymu>n <br />village, Cairo, Mesir with a pragmatic analysis. The data are sentences containing<br />locution, illocution and perlocution. The result of analysis shows that speaker of Friday <br />khotbah (khat}i>b) not only use one speech act, but also use some speech acts, that is<br />locution speech act, illocution speech act and perlocution speech act. Locution speech act<br />is the most widely used in Friday khotbah, because it is only used to declare or inform<br />something. In first and second khotbah, the data of locution speech act is found in<br />opening, content and closing. The data of illocution speech act is found in opening and<br />content, while perlocution speech act is found in closing. Illocution speech act includes<br />Follow-illocutionary in the data message includes assertive (strengthen), directive<br />(prohibiting, commanding), expressive (praise), declaration (testimony), commissive<br />(swear).
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Abouzed, M., A. Moshref, A. Elsherbiny, and M. Elsheikh. "Correlation of vitamin D to attention deficit hyperactivty disorder." European Psychiatry 33, S1 (March 2016): S127—S128. http://dx.doi.org/10.1016/j.eurpsy.2016.01.177.
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ADHD is one of the most common neurodevlopmental psychiatric disorders. Many factors have been identified as the cause of ADHD. ADHD is thought to be the result of interactions between biopsychosocial factors leading to neurobiliogcal change. The aim of this study is to investigate the association between serum level of vitamin D and symptoms of attention deficit hyperactivity disorder (ADHD).DesignThis is a case-control study which was conducted in children below 12 years of age from June 2013 to May 2014 at outpatient child psychiatry clinic at Elhussin Hospital Al-Azhar University, Cairo, Egypt.Methods and subjectsThe study was based on 62 cases and 30 controls. The data collection instrument included socio-demographic & Children Attention and Adjustment Survey (House form){CAAS}. And interview by (Diagnostic Interview Kiddie-Sads-Present and Lifetime Version (K-SADS-PL) to exclude other psychiatric morbidity. clinical data, serum 25(OH) Vitamin D. Descriptive statistical analysis were performed, Pearson Chi2 test (χ2) and Student (t) test.Result1-Vitamin D level was much lower in ADHD children compared to healthy children, and was a significant difference in the mean values of vitamin D between ADHD(23 ± 13) and control group means (44 ± 12) and P value was > 0.001 and was significant difference between subgroup of ADHD, means of inattentive subtype was(20 ± 13) hyper active subtype (30.1 ± 5)and combined subtype(24.04 ± 4). P value 0.011*.ConclusionChildren with ADHD had significantly lower levels of VITAMIN D than healthy, and inattention subtype than other types of ADHD.Disclosure of interestThe authors have not supplied their declaration of competing interest.
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Abdelkarim, A., T. Molokhia, A. Rady, and A. Ivanoff. "DBT for Co-morbid Borderline Personality Disorder and Substance use Disorder Without Drug Replacement in Egyptian Outpatient Settings: A Non-randomized Trial." European Psychiatry 41, S1 (April 2017): S260—S261. http://dx.doi.org/10.1016/j.eurpsy.2017.02.068.
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BackgroundDialectical behavior therapy has demonstrated effectiveness for patients suffering from co-morbid borderline personality and substance use disorder. The current study tries to replicate results of previous studies in a mixed gender sample of Egyptian outpatients.AimThe aim of the current study was to examine the effectiveness of DBT without drug replacement relative to treatment as usual “TAU” in improving behavioral outcomes related to SUD and BPD, and improving emotional regulation.MethodsForty outpatients with co-morbid BPD and SUD in Alexandria and Cairo were assigned for one year either to comprehensive DBT program (20 patients), or TAU defined as ongoing outpatient psychotherapeutic treatment from referring center (20 patients). Patients were assessed at baseline and follow up assessment at 4, 8, 12 and 16 months was done using Arabic version of Difficulties in Emotion Regulation Scale (DERS), urine multidrug screen and time line follow-back method for assessment of alcohol and substance use history.ResultsFollowing one year of treatment, DBT group showed significantly lower doses of drugs used, DERS score, rates of hospital admission, ER visits, suicidal attempts and episodes of NSSI. Also, DBT patients showed markedly increased retention in treatment and longer duration of total alcohol abstinence and other drugs of abuse. Positive outcomes were maintained for four months post-treatment.ConclusionDBT demonstrated superior efficacy in comparison to TAU for treatment of Egyptian patients suffering from co-morbid borderline personality and substance use disorder across behavioral domains of SUD, BPD and reduction hospital admission, emergency room visits and DERS score.Disclosure of interestThe authors have not supplied their declaration of competing interest.
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Njadat, Abdelsalam, and Ahmad Aref Al Kafarneh. "American Policy torwards Minorities in the Arab World: A Case Study." Journal of Public Administration and Governance 6, no. 2 (April 24, 2016): 49. http://dx.doi.org/10.5296/jpag.v6i2.9371.
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Minorities subject is one of the ignored subjects in the Arab world and is surrounded with a great deal of conservation accompanied with clear efforts to minimize or spell any existing type of this problem where states in the Arab world are still based on tribal and regional basis, which resulted in the interest and care in minorities subject and the foreign intervention and the immersion of most minorities in resistance movements against margination and annulation with the aim of being recognized as partners in the country.Minorities in the Arab world can be divided into the following types([1]).(1) Non Arabic linguistics Minorities: Groups that don't use Arabic language as mother language in their daily transactions such as leurds, Armans, Arams, Serian, Turkmans, Shakas, Jews, Nigro, Nobions and Baraberian Tribes.(2) Non Muslim religion Minorities: Consisting of Christians Jews and other religion groups such as yazeedis, paganism, to taling for (20) million persons.(3) Non sounnitti Islamic groups; imami shiat (lthnay A shriah), Zaydis, ismailis, Durs, Alawyeen, and Abathyah khawarej.(4) Non Arabic and Non Muslim Minorities: those minorities that differ from Arab world habitants in terms of language, religion, and descent such as Migros and paganism minorities in the south of Sudan.Minorities represent one of the most important problems threatening state's national and regional unit, which opens the door for foreign intervention in the state national affairs, politically, economically, or military which will result in threatening internal stability.Given that united nations in it, current shape represent power relations distribution in the modern global order (system), these powers might Kurds those declaration issued by UN calling for the respect of human and minority rights to intervene in those countries internal affairs under various names such as humanistic intervention given the political and international usage towards human rights issues to control resistant or outlaw countries and the titles of human rights.The united states as a unipolar, started recently, adopting minorities and human rights issues as part of political requirements, that determine its foreign policy towards this countries or that, according to the way it deals with its minorities. But the proven thing is that the American intervention in minorities affairs has political objectives including its countries policies to be in accordance with American political requirements, and this intervention takes many various linds including military intervention in those countries in which USA has supreme interests and once these interests are secured, withdraw and left those minorities alone([2]).[1] sa'edeldin, Ibrahim, Reflections on minorities Question, Cairo, Ibn – khaldon center, (1992), pp. 73 – 132.[2] sa'edeldin, Ibrahim, AL-milal walnahal walarag minorities concerns in the Arab world, Cairo, Ibn khaldun centre, 1994, pp, 740 – 749.
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Haştemoğlu, Hasan Şehmuz, and Engin Kepenek. "The Architecture of Mevlevi Buildings, One of the Dervish Houses in the Ottoman Geography." Academic Research Community publication 2, no. 4 (January 1, 2019): 307. http://dx.doi.org/10.21625/archive.v2i4.368.
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The Mevlevism order was established in the Seljuk period in Anatolia in the thirteenth century. After the death of Mevlana Celaleddin-i Rumi, his son Sultan Veled systemized his father's thoughts and created his own rules and brought the rituals to a ceremony in the form of sema ceremonies. Sultan Veled gave the name “Mevlevism” to his sect and was called “Mevlevihan” to his Dervish Houses.
Nearly 140 Mevlevihane building was established in a wide geography which its east is in Tabriz (Iran), west is in Pecu (Hungary), north is in Gözleve (Ukraine), South is in Cairo (Egypt) and Mecca in Saudi Arabia. Nearly 80 of these Dervish Houses remained in the Republic of Turkey. After the declaration of Turkish Republic, these Dervish Houses were closed in 1925 by the law of “closure Tekkes and Zaviyes”, no. 677.
There are two kinds of Mevlevihan, which are “Asitane” and “Zaviye”. Mevlevihan called Asitane are the main Dergahs which are full-fledged and has removing “ordeal” possibilities. The number of Asitane constructions is around 15 in all Mevlevihan buildings. Another Mevlevihan building is Zaviye. Zaviye were ruled by Mevlevi, who has the title of “şeyh” and “dede”. Many of the Mevlevihan become a historical monument because of their architectural style and construction date. However, most of these structures have been ruined over the years. Apart from a small number of Mevlevihan, which was established as "Külliye", "Semahane" parts of these Mevlevihan were used as mosques and remained up to date. When the architectural programs of the Mevlevihans are examined, it is seen that the Mevlevihans, which were settled down in 13th century have an architectural program after the 16th century and they take Konya Mevlana Dergah as an example. However, it is not possible to mention about same sized and specified spaces in all the Mevlevihans. There are similar sections only in the large-
scale Mevlevihans which are “Asitane” status. In this study, an evaluation and classification study was carried out on the architectural formation of the Mevlevihans one of the Dervish constructions in Islamic architecture which attracted attention with its wide geography.
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Sharovych, Dmytro, and Ivanna Maryniv. "Overview of the concept of human rights in the Muslim world." Law and innovations, no. 2 (34) (June 18, 2021): 36–51. http://dx.doi.org/10.37772/2518-1718-2021-2(34)-5.
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Problem setting. Islam is the youngest Abrahamic religion in the world. Its beginning was laid in the first half of the VII century AD on the territory of the Arabian Peninsula. The Islamic world is a unique regional phenomenon that causes many people to have different and in some cases even opposing views. The issue of human rights in the Islamic world is also much debated. Every day we receive information about the systematic violation of the honor and dignity of a certain category of the population (women, children) in the region. Analysis of recent researches and publications. The article uses the works of well-known experts in the field of Sharia and legal systems of Muslim countries such as: Syukiyaynen L. R., Abdullah ibn Abd al-Mukhsin at-Turki, Zhdanov N. V., Abashidze A. Kh., Abdul Aziiz Olaemi and others. Special attention is paid to the concepts of the Organization of Islamic Cooperation. Target of research. The objective of this work is a general overview of the concept of human rights in the Islamic world. Article`s main body. Analyzed the issues of human rights in different countries where Sharia has a significant impact on their systems of law, namely: Pakistan, Saudi Arabia and Iran. The article notes that despite the significant impact of Sharia law on the legal systems of the above countries, certain human rights standards differ between them. Also, the article reveals the first practice of codifying human rights in muslim insight - the General Islamic Declaration of Human Rights, adopted by the non-governmental organization Islamic Council in Europe. The Organization of Islamic Cooperation (until 2012 - the Organization of the Islamic Conference) (hereinafter - OIC) - is an international intergovernmental organization whose members are representatives of the Muslim world. Thus, the explored activity of the international intergovernmental organization in the field of human rights, namely the Organization of Islamic Cooperation, which unites all Muslim countries of the world and in its activities is guided by the principles of Sharia. The study of the activities of this organization in the field of human rights contains an analysis of sectoral acts (for example, the Dhaka and Cairo Declarations), a study of the activities of bodies of special (Independent Permanent Commission on Human Rights) and general (Islamic Summit) competencies and other issues that relate to the mechanism of promoting and protecting human rights. Conclusions and prospects for the development. The authors came to the conclusion that the concept of human rights in the Islamic world is quite heterogeneous, even in comparison between countries where Sharia is dominant. The authors note the special role of the Organization of Islamic Cooperation as a leading basis in the Islamic doctrine of human rights, as this organization unites all Muslim countries into one monolithic bloc, which leads to the formation of a single Muslim autonomous will, which includes all national doctrines and approaches.
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Kamel, Azza M., Gamal TA Ebid, Abdullah Gamil, Abd El-Fattah Raafat, Hossam K. Mahmoud, and Mohammed Abd El-Mooti. "Impact Of Patient/Donor Cytokine Genotypes On The Development Of Acute Graft Versus Host Disease (aGVHD) After Peripheral Blood Stem Cell Transplantation From An Identical Sibling." Blood 122, no. 21 (November 15, 2013): 5426. http://dx.doi.org/10.1182/blood.v122.21.5426.5426.
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Abstract In spite of prophylactic measures GVHD continues to be one of the serious complications that affect transplantation-related morbidity and mortality. We have previously reported a role of cytokines in the prediction of aGVHD (Kamel et al, 54th ASH Annual meeting, December 8-11.2012.Publicaion Number 1956. Nov 2012; 120: 195 and J Leuk 2013, 1:2 http://dx.doi.org/10.4172/jlu.1000111) Apart from the triggering stimulus for cytokine production, the genotype may be a contributing factor to the actual level of the secreted cytokine. We hypothesized that the genotype of a given cytokine with its expected phenotype in patients and/or donors may impact the immune response contributing to the pathogenesis of aGVHD. We aimed to verify if the genotype of a given cytokine in patients and/or donors may help to predict the occurrence of aGVHD The work was performed according to Helsinki declaration, the protocol was approved by the IRB of the NCI, Cairo University and an informed consent was obtained from all subjects. The study cohort included 80 patient/donor pairs who received PBSCT from an identical sibling at Nasser Institute, MOH, Egypt in the period from December 2010 –December 2012. We determined the genotype of TNFα, TGFβ, IL10, IL6 and IFNγ by SSP typing using Cytokine Genotyping Tray REF CYTGEN (one Lambda, Inc, 21001 Kittridge st., Canoga Park, CA 91303 USA). Patients were followed up for at least one year; development of GVHD was recorded. Of the 80 cases, 23 developed acute GVHD, 9 developed chronic GVHD on top.The genotypes with the corresponding phenotype are presented in table (1). TNFα was of the high producer genotype (G/A or A/A) in all patients and donors. IL6 was also of the high producer genotype (G/G or G/C) in all except one in each category which was low producer genotype (C/C). These two genes will not be discussed any further. TGFβ was of the low producer genotype (C/C G/C, C/C C/C, T/t C/C, or T/c C/C) in 22/23 patients who developed acute GVHD; the remaining patient had an intermediate producing genotype (T/C G/C). The corresponding figures for those who did not develop acute GVHD was 71/80 (88.75%) with low producing genotype, one with high producing genotype (T/C G/G) and seven with intermediate producing genotype (T/C G/C, C/C G/G or T/T G/C). All donors of patients who developed acute GVHD had the low producing genotype except one that showed an intermediate producing genotype (T/C G/C). The corresponding figures for donors of patients who did not develop GVHD included 51 (89.5%) with low producing genotype, two with high producing genotype (T/T G/G) and four with intermediate producing genotype. However, the difference did not achieve statistical significance for either patients or donors. For IL10 and IFN γ, the distribution of the various genotypes among patients/donors who developed was comparable to those who did not develop acute GVHD.Table 1Cytokine’s Genotypes and corresponding phenotypes of 80 patient/donor pair in relation to acute graft vs. host diseaseGeneGeno/Pheno-typePatientsDonorsGeneGeno/Pheno-typePatientsDonorsaGVHD 23 (100%)No GVHD 57 (100%)aGVHD 23 (100%)No GVHD 57 (100%)aGVHD 23 (100%)No GVHD 57 (100%)aGVHD 23 (100%)No GVHD 57 (100%)TNF-α 308H23 (100)56 (98.2)23 (100)56 (98.2)IL-10 -1082,-819,-592H4 (17.4)13 (22.8)2 (8.7)9 (15.8)L0 (0)1 (1.8)0 (0)1 (1.8)H/I5 (21.7)7 (12.3)2 (8.7)6 (10.5)TGF-β1 10, 25H0 (0)1 (1.8)02 (3.5)I9 (39)27 (27.4)15 65.2)29 (50.9)I1 (4.3)7 (12.3)1 (4.3)4 (7)L5 (21.7)10 (17.5)4 (17.4)13 (22.8)L22 (95.7)49 (85.9)22 (95.7)51 (89.5)IFN-γ +874H4 (17.4)6 (10.5)3 (13)11 (19.3)IL-6 -174H22 (95.7)53 (93)22 92.7)51 (89.5)I13 (56.5)36 (63.2)12 (52.2)32 (56.1)L1 (4.3)4 (7)1 (4.3)6 (10.5)L6 (26.1)15 (26.3)8 (37.7)14 (24.6)H: High, I: Intermediate, L: Low Conclusion The genotype of TNFα and IL6 are homogenous among Egyptian population; they cannot be used for discrimination between any studied disease conditions. TGFβ of high or intermediate producing genotypes are uncommon but mainly confined to patient/donor pairs with no GVHD; yet statistical significance was not achieved. IL10 and IFN γ genotypes of patients/donors are not associated with or predictive of acute GVHD. Taking in consideration the previous reports on the predictive value of both or either at the cytokine level including the work of the authors, it may be speculated that the genotype is not the main or the only predictor of the level of cytokine production in the setup of PBSCT. Disclosures: No relevant conflicts of interest to declare.
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Kamel, Azza M., Nahla M. El-Sharkawy, Eman K. Abd El-Fattah, Raafat Abd El-Fattah, Mohammed A. Samra, Paul K. Wallace, and Hossam K. Mahmoud. "Interleukin 12 (IL12) and Interferon Gamma (IFNγ) of Donor Origin Not of Patient Origin May Predict Acute Graft Versus Host Disease After Allogeneic Hematopoietic Stem Cell Transplantation (HSCT)." Blood 120, no. 21 (November 16, 2012): 1956. http://dx.doi.org/10.1182/blood.v120.21.1956.1956.
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Abstract Abstract 1956 One persistent problem following allogeneic HSCT is acute graft versus host disease (GVHD). A major role of cytokines in the pathogenesis of GVHD has been acknowledged with a lot of controversial reports. This study aimed at the possible prediction of the occurrence of acute GVHD through studying the pattern of interleukin 12 (IL12) and interferon γ (IFNγ) production. We used two approaches: (i) In vitro cytokine production by graft cells in response to recipient antigens, in a mixed lymphocyte culture setup. (ii) Measurement of cytokines levels in the patient's plasma prior to transplant and during the aplastic phase representing cytokines of patient's origin as well as at engraftment representing cytokines of donor's origin. The work was performed according to Helsinki declaration, the protocol was approved by the IRB of the NCI, Cairo University and an informed consent was obtained from all subjects. The study comprised 45 patients who received fully matched allogeneic peripheral blood stem cell transplantation from a sibling donor in the period from November 2006 until May 2010 at Nasser Institute. They included 26 males and 19 females with an age range of 6–41 with a median of 22 years. The study cohort included 18 AML, 15 CML, 4 ALL, 4 aplastic anemia, 3 MDS and one patient with Fanconi's anemia. IL12 and IFNγ were measured by microbead array technology using Luminex 200 and Flourokine MAP kit provided by R& D Company. Patients were followed up for at least one year. Fourteen/45 patients developed acute GVHD, 4 grade I, six grade II and 4 grade III. Seven patients developed chronic GVHD; 3 of them on top of acute GVHD. Patients who developed chronic GVHD showed no statistically significant differences in any of the tested parameters and will not be mentioned any more. Positive correlation between IL12 and IFNγ of donor's origin was encountered in both culture supernatant (r = 0.75, P <0.001) and patient's plasma at engraftment (r = 0.57, P <0.001). In culture supernatant, IL12 was undetectable in 7/14 cases with acute GVHD. The other 7 cases showed a level of 2.0 – 463.5 with a median of 14.6 pg/ml. It was not detected in any of the 31 cases without GVHD (P <0.001). IFNγ was undetectable in 4/14 cases with acute GVHD. The other 10 cases showed a level of 6.2 – 19.000 with a median of 133.5pg/ml. It was undetectable in 28/31 cases without GVHD. The other 3/31 cases showed a level of 1.1– 80.01 with a median of 8.1 pg/ml. (P <0.001). In patient's plasma at engraftment, IL12 was undetectable in 7/14 cases with acute GVHD; the other 7 cases showed a level of 3.89 – 608.5 with a median of 51.8 pg/ml. It was undetectable in 26/31 cases without GVHD; the other 5 cases showed a level of 2.0 – 6.88 with a median of 2.93 pg/ml. (P = 0.008). IFN γ was undetectable in 3/14 cases with acute GVHD; the other 11cases showed a level of 11 – 427 with a median of 77.9 pg/ml. It was undetectable in 24/31 cases without GVHD; the other 7 cases showed a level of 0.27– 26.67 with a median of 15.8 pg/ml (P <0.001). At a cut off value of 15.9 pg/ml in either culture supernatant or patient's plasma at engraftment, IFN γ showed a sensitivity of 64.3%, a specificity of 96.8 % and a total accuracy of 80.4%. Nine/10 cases that had a level ≥the cutoff in the culture supernatant developed acute GVHD as compared to 5/35 with levels below the cutoff (p=0.001). While 9/12 cases that had a level ≥the cutoff in patient's plasma at engraftment developed acute GVHD as compared to 5/33 with levels below the cutoff (p=0.001). At a cutoff value of 0.89 pg/ml, the level of IL12 in culture supernatant showed a sensitivity of 50.0%, absolute specificity of 100.0% and a total accuracy of 83.3%. All 7 cases that had a level ≥the cutoff developed acute GVHD as compared to 7/38 with levels below the cutoff (p=0.000). At a cutoff value of 1.0 pg/ml, the level of IL12 at engraftment showed a sensitivity of 50.0%, a specificity of 83.9% and a total accuracy of 72.3%. Seven/12 cases that had a level ≥the cutoff developed acute GVHD as compared to 7/33 with levels below the cutoff (p=0.023). On the other hand no significant difference was encountered in the levels of either cytokine of patient's origin between cases who developed and those who did not develop acute GVHD. In conclusion, IFN γ and IL12 of donor but not of patient's origin might predict the occurrence of acute GVHD. IL12 in culture supernatant is a potential absolute positive but not negative predictor. A validation cohort is needed to verify these assumptions. Disclosures: No relevant conflicts of interest to declare.
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"SOMALIA: THE CAIRO DECLARATION." African Yearbook of International Law Online / Annuaire Africain de droit international Online 6, no. 1 (1998): 439–45. http://dx.doi.org/10.1163/221161798x00210.
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"Somali Political Leaders: Cairo Declaration on Somalia." International Legal Materials 37, no. 4 (July 1998): 780–89. http://dx.doi.org/10.1017/s0020782900059751.
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"Cairo Declaration on Human Rights in Islam: Done at Cairo, 5 August 1990." Refugee Survey Quarterly 27, no. 2 (January 1, 2008): 81–86. http://dx.doi.org/10.1093/rsq/hdn020.
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"Cairo Declaration on Human Rights Education and Dissemination." Asia-Pacific Journal on Human Rights and the Law 2, no. 1 (2001): 161–89. http://dx.doi.org/10.1163/15718150120954948.
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Y., M., and R. A. "The Legal Logic of the Master-Signifier in Pseudo-Freedom of Expression: A Self-Guarantee for the Reformist Modes of Self-Expression in Islamic Republic of Iran." Muslim World Journal of Human Rights 12, no. 1 (January 1, 2015). http://dx.doi.org/10.1515/mwjhr-2014-0001.
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"The Cairo Declaration on Human Rights Education and Dissemination." Netherlands Quarterly of Human Rights 19, no. 2 (June 2001): 209–13. http://dx.doi.org/10.1177/092405190101900209.
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"The Cairo declaration of the World Food Council 15th ministerial session." Food Policy 15, no. 4 (August 1990): 346–50. http://dx.doi.org/10.1016/0306-9192(90)90077-d.
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Sunaryo, Sunaryo. "STUDI KOMPARATIF ANTARA UNIVERSAL DECLARATION OF HUMAN RIGHTS 1948 DAN THE CAIRO DECLARATION ON HUMAN RIGHTS IN ISLAM 1990." FIAT JUSTISIA:Jurnal Ilmu Hukum 5, no. 2 (March 24, 2014). http://dx.doi.org/10.25041/fiatjustisia.v5no2.61.
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"Asia-Pacific high-level forum declaration on population and development: Fifteen years after Cairo." Asia-Pacific Population Journal 24, no. 3 (August 27, 2009): 107–19. http://dx.doi.org/10.18356/503609dc-en.
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Fischer, Nils. "National Bioethics Committees in selected States of North Africa and the Middle East." Journal of International Biotechnology Law 5, no. 2 (January 2008). http://dx.doi.org/10.1515/jibl.2008.10.
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It didn't take the decision of the Islamic states at the 59th session of the General Assembly of the United Nations in 2004 to follow Iran's proposal to adjourn the consideration of the “International convention on cloning” to the 60th General Assembly to make clear that Islamic states have their own approach to bioethical questions – an Islamic approach. That became obvious when the “Cairo declaration on human rights in Islam” was adopted in 1990. This is also underlined by the “First regional meeting of national bioethics committees” in Cairo in 2007. As Islamic states established national bioethics committees for the purpose of communicating bioethical issues and ethical perspectives, these committees are the main liaison agencies for bioethical issues on the international level. This paper discusses Islamic states' national bioethics committees and their work. It poses the question how and where Islamic values are reflected.
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Tortoreto, Daniele. "La “salute riproduttiva” e gli incontri delle Nazioni Unite del 25 settembre 2008 sul quinto Obiettivo di sviluppo del Millennio." Medicina e Morale 58, no. 4 (August 30, 2009). http://dx.doi.org/10.4081/mem.2009.241.
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Nell’anno 2008 i leaders del mondo si sono riuniti a New York per verificare il compimento degli obiettivi stabiliti nella Dichiarazione del Millennio, l’8 settembre 2000. Il quinto Obiettivo del Millennio delle Nazioni Unite è dedicato al miglioramento della salute materno-infantile. L’Organizzazione Mondiale della Sanità (OMS), il Fondo delle Nazioni Unite per la Popolazione (UNFPA), quello per l’Infanzia (UNICEF) e la Banca Mondiale hanno sottoscritto una dichiarazione sulla salute materna e del neonato, impegnandosi ad intensificare il sostegno ai Paesi per raggiungere gli OSM 4 e 5, ridurre la mortalità infantile e migliorare la salute materna. Queste organizzazioni si soffermano sul concetto di “salute riproduttiva”: uno dei tipici concetti contraddittori e ambigui elaborati alle Conferenze del Cairo del 1994 e Pechino del 1995, che si basa sulla definizione di salute data dall’Organizzazione Mondiale della Sanità, in cui la salute è intesa come “stato di benessere fisico, psicologico e sociale”, rimarcando che essa non consiste soltanto nell’assenza di malattie. Tale definizione, utopistica ed edonistica, è stata criticata dalla comunità internazionale, e tuttavia, durante le assemblee delle Nazioni Unite al Cairo e a Pechino è stata applicata alla salute materna, detta impropriamente riproduttiva invece che procreativa. I documenti sulla “salute riproduttiva” dell’OMS, dell’UNFPA, dell’UNICEF e della Banca Mondiale diffondono le direttive elaborate al Cairo sulla “salute riproduttiva” e l’aborto è incluso in questo ambiguo concetto di “salute riproduttiva”. ---------- In the year 2008 the leaders of the World convened in New York to ascertain the achievement of the goals established in the United Nations Millennium Declaration on 8 September 2000. The 5th UN Millennium Objective is dedicated to the improvement of maternal and children health. The World Health Organization (WHO), United Nations Population Fund (UNFPA), United Nations Children’s Fund (UNICEF), World Bank have signed a joint statement on maternal and newborn health in which they are committed to intensify their support to countries to achieve the Millennium Development Goals 4 and 5, To improve maternal health and To reduce child mortality. These organizations dwell upon the concept of “reproductive health”: one of the typical contradictory and ambiguous concepts elaborated at the UN Conferences in Cairo in 1994 and Beijing in 1995 that is based on the definition of health given by the World Health Organization, in which health is understood as “state of physical, psychological and social well being”, and hence not only in the absence of diseases. This definition, utopian and hedonistic, was criticized by the international community, and yet, despite that, during the UN assemblies in Cairo and Beijing it was applied to maternal health, improperly termed reproductive instead of procreative health. The documents on “reproductive health” of the WHO, UNFPA, UNICEF, World Bank diffuse the directives drafted in Cairo on “reproductive health”, and abortion is included in this ambiguous concept of “reproductive health”.
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Peykani, Jalal, and Mostafa Khalili. "Between Universalism and Fundamentalism: A Critique on the Position of Conservative Shia Clergy on Human Rights in the Islamic Republic of Iran." Muslim World Journal of Human Rights, July 6, 2020. http://dx.doi.org/10.1515/mwjhr-2019-0015.
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AbstractThe Islamic Republic of Iran is unsecular and follows religious interpretations from Shia Islam in deciding the laws of the land. In recent decades, the strengthening of civil society in the country has shaped various political debates on human rights among secular intellectuals and reflected in the discourse of some religious figures as well. While the regime has officially adopted the Cairo Declaration on Human Rights in Islam (CDHRI) since 1990, different views on the Islamic human rights and its social implications still exist among the conservative and reformist Shia clergy within the country. This paper examines the view of an influential conservative pro-regime clergy, Ayatollah Mesbah Yazdi, who has been concerned about the Western interpretation of human rights and engaged in its theorization based on his interpretation of Shia Islam. He has criticized the theoretical and philosophical foundations of the Universal Declaration of Human Rights (UDHR) and its each single item and has also proposed his own version of the Islamic Declaration of Human Rights and Obligations. While Islamic fundamentalists have no concrete theoretical support for their negative view of the Western conceptions regarding human rights, Mesbah Yazdi’s approach is based on a reading of Shia theology and Sadraean ontology. He engages in a dialogue with the Western ideologies and rejects UDHR after philosophical and theological reasoning. His stance can be viewed as a reflection of the unsecular political Shia Islam as the main characteristic of the conservative faction within the Islamic Republic of Iran which results in serious policy and social implications on the rights of the people living in the country.
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Corlatean, Titus. "The Incompatibility of the Sharia Law and the Cairo Declaration on Human Rights in Islam with the European Convention on Human Rights." SSRN Electronic Journal, 2019. http://dx.doi.org/10.2139/ssrn.3387907.
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"Declaration of the assembly of heads of state and government on the establishment within the OAU of a mechanism for conflict prevention, management and resolution Cairo, June 30 1993." South African Journal of International Affairs 1, no. 1 (January 1993): 126–30. http://dx.doi.org/10.1080/10220469309545097.
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