This chapter explores the complex connection between upholding land rights and the successful application of nature-based solutions (NBS) in the Middle East and North Africa (MENA) region. It underscores the necessity of integrating indigenous wisdom, local customs, and community engagement into the design of NBS. By doing so, this research underscores the significance of honoring land rights, maintaining sustainable livelihoods, and achieving goals related to biodiversity conservation. By deeply examining the intricate relationship among land tenure, community engagement, and effective conservation practices, this chapter makes a substantial contribution to the ongoing academic conversation about how to practically implement NBS for conserving biodiversity.

This chapter rehearses the standard intellectual history of dignity, which begins in antiquity, then moves to the Italian Renaissance philosopher Pico della Mirandola and the eighteenth-century Prussian philosopher Immanuel Kant, and eventually reaches the twentieth-century development of dignity as a concept that has a prominent place in national constitutions and international human rights law and in the interpretative texts and legal commentaries thereon. In a final section, the chapter revisits Kant, concluding with the thought that it might not be possible to uproot the ideology of race which Kant helped to legitimate without tracing its connections to his ideas about human dignity.

Public administrations are increasingly deploying algorithmic systems to facilitate the application, execution, and enforcement of regulation, a practice that can be denoted as algorithmic regulation. While their reliance on digital technology is not new, both the scale at which they automate administrative acts and the importance of the decisions they delegate to algorithmic tools is on the rise. In this chapter, I contextualize this phenomenon and discuss the implementation of algorithmic regulation across several public sector domains. I then assess some of the ethical and legal conundrums that public administrations face when outsourcing their tasks to such systems and provide an overview of the legal framework that governs this practice, with a particular focus on the European Union. This framework encompasses not only constitutional and administrative law but also data protection law and AI-specific law. Finally, I offer some take-aways for public administrations to consider when seeking to deploy algorithmic regulation.

The UN General Assembly, a body including representatives of all UN member governments, serves as the primary forum for defining a better world order through peaceful change. It has endorsed programs of peaceful change at all levels of ambition at different times and on different issues. Much of its activity has focused on the minimalist goal of averting or ending particular wars. On other issues, most notably decolonization, national economic development, and adding environmental concerns to the intergovernmental agenda, it has contributed to incremental change in the states system. Yet the limits on what governments would endorse became clear on issues such as human rights where changes would affect domestic political orders. The end of the Cold War and related domestic-level political changes provided the context for higher ambition, which peaked in 2005 when the General Assembly endorsed the Sustainable Development Goals (SDGs). The SDGs offered a vision of deep peace in which universal respect for human rights, human development, and human security prevail within ecologically sustainable societies. Yet the subsequent spread of authoritarian rule within states and increased geopolitical tensions between major states have reinforced governments’ traditional approaches to states system, reducing the ambition of programs for peaceful change.

This chapter explores the synergies, limitations, and challenges of addressing statelessness through human rights and development approaches, using the Hill Country Tamils of Sri Lanka as a case study. In addressing the legacy of statelessness, both the human rights and development frameworks must be drawn on and used simultaneously. However, a frameworks approach alone falls short in addressing statelessness, given the political, economic and societal factors that perpetuate discrimination. Instead, as the case of the Hill Country Tamils demonstrates, both human rights and development approaches must be underpinned by a deeper commitment to pursuing equality and combatting discrimination at large. Despite claims of success, the legacy of statelessness in Sri Lanka still lingers. The Hill Country Tamils are still among the ‘furthest behind’ in Sri Lanka and continue to experience severe discrimination well after securing formal citizenship. The community’s prolonged statelessness has led to long-term deterioration in human rights conditions, such that a grant of formal citizenship alone is inadequate to address structural drivers of disadvantage that the community continues to endure.

The classification of natural spaces and cultural practices as ‘heritage’ profoundly alters their form and function. Individuals and communities responsible for maintaining the space or practice are often subjected to the dictates of governments, non-governmental institutions and tourists’ tastes, whilst the symbols of heritage themselves are projected as emblematic of how the state wishes itself to be perceived. The condition of statelessness magnifies the vulnerability of communities to these processes of heritagization, with the state co-opting cultural attributes into icons of heritage without any prospect of redress and exacerbating the invisibility and relative lack of agency that characterize many stateless communities. This chapter explores these issues in the context of mobile maritime communities that are stateless or at risk of statelessness in Southeast Asia. It demonstrates how states such as Malaysia, Thailand and Myanmar have introduced restrictions on everyday livelihood practices through the imposition of marine protected areas and transformed other aspects of these communities’ lives, such as their houseboats, into objects of touristic consumption under the aegis of natural, cultural and intangible ‘heritage’ that serve to benefit the state yet further degrade the human rights of individuals in the affected communities.

The European Union adopted region-wide binding legal norms and a multifaceted legal approach to human trafficking. This chapter explains that the EU has competence (legal authority or jurisdiction) over human trafficking because trafficking is seen as a crime that moves across borders. By contrast, the EU needs another source of competence to tackle forced labour in supply chains. These different sources of competence over different drivers of unfree labour resulted in a proliferation of gendered governance strategies. Pushed by the Council of Europe’s Convention on Action against Trafficking in Human Beings, the EU incorporated the rights of trafficking victims. The chapter illustrates how victim’s rights were subsumed under the EU’s primary goal of hardening Member States’ borders against undesirable outsiders, exemplified by migrant sex workers. The EU also promoted a corporate sustainability due-diligence directive and a product ban targeting unfree labour in supply chains, thereby extending EU values beyond Member States’ borders.

This chapter examines how the Council of Europe sought to promote the rule of law in Russia after the collapse of the Soviet Union. Soviet president Mikhail Gorbachev’s ambition to construct a “common European home,” to be pursued in concert with European states and international organizations, was advanced by Russian president Boris Yeltsin and, at least initially, by his successor as president, Vladimir Putin. But after roughly a decade of concrete reforms, that effort foundered, reversed, and then collapsed. Russia descended again into authoritarianism and, shortly after its full-scale invasion of Ukraine, Russia was expelled from the Council of Europe. Thus, this story now has a beginning, a middle, and an end. This chapter explores that story and how the dynamics of Russia’s pursuit and rocky course of membership in the Council of Europe affected both the Russian state and the international organization that sought to admit it to membership.

International organizations have issued recommendations and prescriptions on constitution-making and reform, especially since 1989. However, such constitution-shaping activities by European and universal organizations, notably the UN, have for the most part not led to a better operation of the rule of law on the ground. Besides these problems of effectiveness, normative concerns against constitutional assistance and advice by international organizations have been raised. It is suggested that, in order to become more legitimate (which might then also improve effectiveness), constitution-shaping by international organizations needs to absorb postcolonial concerns. This includes respect for local rule-of-law cultures flowing from non-European constitutional thought and the inclusion of a much deeper social agenda with a global ambition. Thus revamped, international organizations’ constitution-shaping role could be reinvigorated so as to sustain the rule of law on the domestic level, thereby contributing to transnational ordering and global constitutionalism.

Social justice, human rights, and equality are norms based on the Holy Qur’an’s perspective. They are profoundly rooted in Islam’s teachings and promote the construction of a strong, interdependent, and healthy community. It emphasizes practicing them not only on Muslims but on every human being regardless of their religion or beliefs. The superiority of any individual is defined strictly on their piety and righteousness and not on skin color, race, biological sex, nationality, or social position. Allah has required justice to be an essential part of the behavior of every Muslim covering all aspects of life as well as all people.

This chapter challenges the idea that the classical Roman jurists were “pioneers of human rights.” The jurists had no doubts about the legitimacy of the hunt for human prey in war. Quite the contrary: they thought of the capture and enslavement of enemies as a paradigm of just acquisition. It is crucial that we come to terms with this ancient belief system: We must recognize that the classical jurists did not see any need for justification for slavery beyond the fact of victory in battle or in the sack of cities. The use of theories like Aristotelean natural slavery or the teaching that slavery arose out of the consent of the victim date only to the early modern period. The chapter closes by discussing how the jurists used the model of the hunt for human and animal prey as the basis for analogical reasoning.