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At the time of their civil divorce, Mr. Marcovitz and Ms. Bruker entered into an agreement concerning custody, access, division of property and support. Their agreement also included an undertaking by each to appear before the Beth Din (rabbinical court) for the purpose of obtaining a get, or divorce, under Jewish law. For their marriage to be dissolved under Jewish law, it was necessary for Mr. Marcovitz to provide, and Ms. Bruker to accept, a “bill of divorce”, or get. Without a get neither party could remarry in the faith, and any subsequent intimate relationship entered into by either of them would be considered adulterous and any children born of that relationship would be viewed a illegitimate.
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Freedom of conscience or religion is no longer protected as the most effective way for the individual to discover spiritual truth, or as necessary to his meaningful commitment to that truth, or because human conscience, the capacity to recognize truth and right, is a divine endowment. The public justification for religious freedom is now framed in more secular terms. In the contemporary context of spiritually diverse community, the protection of religious belief or commitment is most often said to be based on the value of individual judgment or autonomy. What the individual chooses, what she judges to be right or true, is deserving of respect because it has been chosen, because it is an expression of her autonomy or the outcome of her independent judgment.
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The connections between law and religion are many. State laws support some religious values and practices and interfere with others. And, from the other side, religious beliefs often inform or shape state laws. Even if Canadian law does not directly compel citizens to engage in religious practices, to attend church or pray, for example, it sometimes favors or advances the religious practices or values of some members of the community over those of others. And even if it does not directly restrict religious practices on the ground that they are erroneous, Canadian law, when advancing otherwise legitimate public purposes, sometimes impedes minority religious practices.
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The thesis examines protections afforded by the emerging right in international law of refugees or internally displaced persons to retum to their homes of origin following conflict. The establishment of discrete, quasi-judicial housing and property restitution mechanisms (for example in Kosovo and Bosnia-Herzegovina) promising "restitution in kind" has become the preferred approach of the international community. Their attractiveness is that they promise both legal redress and a practical outcome - the retum of refugees and IDPs to their homes. However, as the thesis discusses, the desires of refugees and IDPs often shift over a long displacement, to the point that return often no longer equates with going "home". Meanwhile ties begin to form with the host community. The thesis assesses the effectiveness of restitution mechanisms as concerns the decision-making of refugees and displaced persons, and concludes that they will be useful if undertaken quickly and in coordination with a larger project to encourage return. In protracted refugee situations, by contrast, restitution is unlikely to lead to widespread retum. A wider array of remedies (including increased use of compensation in place of restitution in kind) and approaches to the protection of housing and property rights for displaced persons should be available. Further, rather than detracting from the rights-based approach, such solutions are solidly rooted in the larger property rights discourse and may in fact strengthen protections of the rights to housing and property for returnees. Based in qualitative and quantitative empirical research, the last chapter presents a case study of protracted displacement and the possibilities for housing and property rights approaches which support a range of durable solutions in the Republic of Georgia and South Ossetia.
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