Ibid definition

Ibid means of an infringement of rights for the official.89 In doing so, the Court followed the precedents in Engel v. the Netherlands and Vereinigung demokratischer Soldaten Österreichs and Gubi v. Austria. There, the Court pronounced an infringement unjustified “if it was not “prescribed by law”, if it did not pursue one of more legitimate aims referred to in paragraph 2 of that Article (Article 10-2) or if it was not “necessary in a democratic society” in order to attain such aims“.90 In Vereinigung demokratischer Soldaten Österreichs and Gubi v. Austria, disorder was to be prevented in the armed forces91. Meanwhile in Engel v. the Netherlands, the Court sets that “disorder” must not only concern a greater public order (ordre public), but can only suggest an order “within the confines of a specific social group”, thus designating the prevention of disorder within the armed forces as a legitimate aim.92Jokšas presents a classical case of an infringement of a human right, which can, however, be justified and declared lawful by taking into account the plaintiff's special legal relationship with his State. Following its precedent in Harabin v. Slovakia93, the Court considered the infringement of the right to freedom of expression to have not been disproportionate but to be justifiable.94 CONCLUSION The Court’s judgment in the case against Lithuania follows the aforementioned cases against the Netherlands and Austria. The Court has confirmed that members of the armed forces continue not merely to be held to a stricter standard when it comes to the way in which they can exercise their freedom of expression. Rather, states have a right to limit the exercise of the freedom of expression of members of the armed forces in accordance with the general rules under Article 10 ECHR for specific purposes. While the definition of said purposes could be considered to be insufficiently clear under many national legal systems, the European Convention on Human Rights gives states a margin of appreciation regarding the implementation of the Convention and the ways in which states comply with it. This means that—within the framework provided by the Convention as interpreted by the Court—the states have the freedom to decide how to interpret

Ibid means of helping to improve those checks, as is also the organizing of training assignments aimed at airline staff; Whereas these matters could be dealt with more effectively by a joint position; whereas the terms of such a position should therefore be established, …

Ibid means while ensuring that the public is protected from poor quality and incompetent service providers.124 This includes creating and regulating a new class of non-lawyer legal service provider, and paralegals will be permitted to provide limited-scope legal services.125 Paralegals’ expanded scope of practice is yet to be determined, and it is not clear whether they will be allowed to provide legal services independently.126 Recognition of a role for non-lawyer legal service providers reflects a major change in lawyers’ attitudes over the past two decades. A 1998 survey was conducted to gather a statistical profile of lawyers’ attitudes towards both supervised and independent paralegals, and their role in the delivery of legal services in Nova Scotia. Over one-third of all law firms in Nova Scotia were surveyed. Fifty percent of those firms responded. All were of the view that independent paralegals would encroach upon a lawyer’s business and would erode standards of practice. On the issue of the regulation of independent paralegals, almost half of the respondents opposed the idea of regulation.127 E. SaskatchewanThe extent of the non-lawyer legal services market in Saskatchewan is currently being studied. In April 2016, the Ministry of Justice and Law Society initiated a joint project to explore the possibility of expanding the scope of non-lawyer legal service providers,128 with a goal to provide greater access to legal services.129 A Legal Services Task Team has been appointed to examine the possibility of allowing non- lawyers to provide some legal services.130 This joint project contemplates a range of possibilities for non- lawyer legal services including both expanding the scope of paralegals working under the supervision of lawyers and creating a new class of legal service technicians who would be permitted, with training, to provide some legal services independently.131 Both the Ministry and law society acknowledge that not all legal services need to be provided by a lawyer.132 They also recognize that having some assistance from a paralegal or legal technician would be better than no assistance,133 and that non-lawyer legal service

Examples of Ibid in a sentence

• Netherland: The Hague Conference on Private International Permanent Bureau.3 Ibid.

• CAP, « 4.3.1. - L’insémination artificielle et la fécondation in vitro », Ibid., p.

• Accordingly, where the State undertakes to provide a public education, that right “must be made available to all on equal terms.” Ibid.

• Ford Motor Co. (1996) 48 Cal.App.4th 1794, 1801.) This list of factors “is not exhaustive and should be tailored to each case.” (Ibid.) The court may “engage in a balancing and weighing of factors depending on the circumstances of each case.” (Wershba v.

• Much less is it understood as a permanent process that requires acceptance and continuous participation of all relevant actors.” Ibid.

More Definitions of Ibid

Ibid means of gross human rights violations.”107 The effect of repression and HRVs committed by the state in triggering such GHRVs is discussed in the next section. 2.3 HRVs as Triggers of Conflict Escalation As the state engages in repression in response to increasing oppositional behaviour, civil and political human rights are frequently violated. David Gillies discusses these violations:Unconventional dissent, such as civil disobedience, is vigorously suppressed. State actors will resort to unconventional politics, principally repression. This may include manipulation of the electoral process, censorship, surveillance, harassment, misuse of emergency powers, and the suspension of the constitution and civil liberties. Opinion leaders from churches, universities, trade unions, the legal profession, and the media will be targets of vigilante groups and death squads.108 In response to these HRVs, individuals are often forced to resort to violence as a means of self-defence, thus provoking a recurring cycle of state repression and group insurgency. The 1993 report of the United Nations High Commissioner for Refugees (UNHCR) argues that “protest about or resistance to human rights violations…may provoke violent retaliation, or take a violent form itself. An accumulation of abuses accompanied by violence…leads to further abuses and a generalized climate of fear.”109 This climate of mistrust and fear may then serve to escalate the conflict, thus perpetuating a cycle of violence. As articulated by Paul LaRose-Edwards, “[t]he increased ferocity of fighting and hate as human rights violations increase, lowers personal and group

Ibid means the list of charges established by Regulation No. 330, which the communicant claims are unreasonable. The communicant submits that, as a result, the AEI Regulation fails to ensure that any list of charges elaborated by a public authority will indeed accord with the need to be “reasonable”, thereby violating the requirement in article 3 (1) that there be “proper enforcement measures”. In this regard, the communicant cites the Implementation Guide as explaining that the Convention is “about taking concrete practical steps to achieve its goals” and requires that Parties take necessary legislative, regulatory and other measures to establish a framework for the implementation of the Convention.73 72. The communicant alleges further that SHS did not take the necessary measures to achieve compatibility between the Convention and Regulation No. 330 on the issue of reasonable costs. As well as the implementation of the adopted normative acts, the communicant points out that SHS is also responsible for ensuring compliance with the obligations under the conventions and international agreements to which the Party concerned is a Party according to the 1998 Hydrometeorological Activity Law (see paras. 19–21 above). The communicant submits that this means that SHS should have identified that the costs provided for under Regulation No. 330 would be unreasonable and so addressed to the Ministry of the Environment an initiative to revise Regulation No. 330 to ensure its compliance on the issue of reasonable costs. The communicant claims that, on the contrary, SHS has remained inactive and has not raised any concerns.74

Ibid. MeansofImplementationandtheGlobalPartnership,para70.1

Ibid means that the minor ‘if necessary with the assistance of, for example, an interpreter, lawyer, social worker or friend, should be able to understand the general thrust of what is said by the arresting officer and during his questioning by the police’.39When it comes to the minor’s possibility of waiving the right to counsel, the Court emphasises the particular vulnerability of an accused minor and the imbalance of power, which is inherent to the very nature of criminal proceedings.40 This leads to the Court’s conclusion that waiving the minor’s right to counsel during police inter- rogation by him or on his behalf should be subject to extra scrutiny on the side of the authorities. A waiver can only be accepted ‘where it is expressed in an unequivocal manner after the authorities have taken all reasonable steps to ensure that he or she [the juvenile] is fully aware of his rights of defence and can appreciate, as far as possible, the consequence of his conduct’.41 The Court’s abovementioned considerations clearly indicate a recognition of the particular importance of the right to counsel at the stage of the first police interroga- tions when minors are concerned; it is considered an essential part of the minor’s right to a fair trial under Article 6 of the ECHR, which also includes his right to participate effectively in the proceedings. As to its youth-specific approach, the Court seems inspired by the international framework of children’s rights, consist- ing of the UN Convention on the Rights of the Child (CRC) and specific provisions in international human rights treaties and other legal instruments. In Salduz v. Turkey, the Court explicitly refers to, amongst others, Article 37 of the CRC and General Comment No. 10 of the UN Committee on the Rights of the Child.42 In Panovits v. Cyprus, the Court brings up the provision of Article 14(4) of the ICCPR, which prescribes that when juveniles are concerned, the criminal justice procedure will take account of their age and the desirability of pro- moting their rehabilitation.43Moreover, in the Panovits case, the Court reconfirms its previous case law, in which it has built its youth-specific approach to Article 6 of the ECHR amongst others on children’s rights standards developed by the United Nations and the Council of Europe.44 In this regard, it is important to point at T v. United Kingdom, in which the Court ruled, with explicit reference to Article 40 of the CRC, that ‘a child charged with an offence [mu...

Ibid means to define the religious character of the institution and the education it provides. Mr Adel Salman appearing on behalf Islamic Schools Association of Australia submitted that staff ‘are expected to uphold the ethos and values of the school.’22 In a Christian context, a leading example of this reasoning was provided by Associated Christian Schools (ACS): For Christian schools to fulfil their objects of providing education from a Christian worldview, maintaining an environment where Christian values prevail is essential. The key way that ACS Member Schools achieve this is the ability to select staff with a personal commitment to the Christian faith and a lifestyle that reflects this…lifestyle alone is not sufficient… ACS considers that maintaining strong allowances for faith- based organisations such as Christian Schools to hire staff who are able to uphold the school’s values and maintain a consistent witness in all aspects of their lives, is essential to enable Member Schools to fulfil their mandate to parents to provide education from a Christian worldview. The ACS further submitted: ACS Member Schools view adherence to the Christian faith as an essential requirement for employment, with no distinction being drawn between teaching and support staff … In our Member Schools, all staff interact with parents and students and are integral parts of the Christian community of the school. This concept of community is essential if a Christian school is to fulfil its obligation to parents who enrol their children in these schools. Once an individual agrees to be bound by these rules and expectations, they agree to behave accordingly. In the Christian school, this understanding is an essential

Ibid means.”100 In the failure of these political religions Gray sees the genesis of a renewal of faith as a force in the political realm. In particular, he sees the American defeat (as he describes it) in Iraq as the last gasp of secular political religion, opening the door for the myths of salvation and human meaning to once again be animated by faith, rather than by the faith in science and progress that has largely lost credibility. Gray writes: When the project of universal democracy ended in the blood-soaked streets of Iraq, this pattern [of belief in secular utopias] began to be reversed. Utopianism suffered a heavy blow, but politics and war have not ceased to be vehicles for myth. Instead, primitive versions of religion are replacing the secular faith that has been lost. Apocalyptic religion shapes the policies of American president George W. Bush and his antagonist Mahmoud Ahmadinejad in Iran. Wherever it is happening, the revival of religion is mixed up with political conflicts, including an intensifying struggle over the Earth’s shrinking reserves of natural resources; but there can be no doubt that religion is once again a power in its own right. With the death of Utopia, apocalyptic religion has re-emerged, naked and unadorned, as a force in world politics.101 Elsewhere, Gray asserts: “The mass political movements of the twentieth century were vehicles for myths inherited from religion, and it is no accident that religion is reviving now that these movements have collapsed.” 102 The myth of human meaning, while an illusion, is ineradicable. When the ideology that sustains it becomes implausible it is resurrected in another form and continues to shape human

Ibid means that the entity itself, in virtue of our theoretical attitude to thematize it, thus becomes present-at-hand.The other approach, i.e. the practical one, or let us say, the other mode of Being, is what Heidegger calls readiness-to-hand. In contrast with presence-at-hand, readiness-to-hand is the mode of Being in which there is practical involvement with the entities encountered, involvements such as producing, manipulating, utilizing, etc. And in juxtaposing it with presence-at-hand Heidegger states: “If we look at Things just 'theoretically', we can get along without understanding readiness-to-hand. But when we deal with them by using them and manipulating them, this activity is not a blind one; it has its own kind of sight, by which our manipulation is guided and from which it acquires its specific Thingly character.” 5In addition to the fact that in this latter paragraph Heidegger reiterates the distinction between the two modes of being, and that he asserts that readiness-to-hand has actually its own kind of sight, he moreover argues that it is in readiness-to-hand, and only in it as the practical approach, that the entity we encounter takes on its specific thingly character. Expressing this intimation, Heidegger thereby distinguishes between the same entity when, on the one hand, it is dealt with theoretically as present-at-hand, and, on the other hand, when it gets involved practically as a ready-to-hand.1.3 The centrality of equipmentality in the Heideggerian model It is the difference between presence-at-hand and readiness-to-hand as different modes of Being that allows Heidegger to radically break with the traditional conception of the world and