Little is known about (former) partners of 1%motorcycle club members. Social professionals working with victims of domestic violence in shelters have regular encounters with these mostly female (ex-)partners. In this exploratory contribution we wonder what is known about domestic violence amongst people with (ex-)partners of 1%motorcycle club members and the consequences of the involvement of a motorcycle club for tackling this violence. Based on thirteen semi-structured interviews with social professionals working in a shelter, external professionals and (ex-)partners, the link between domestic violence and membership of a motorcycle club could not be verified. What this research does show is that safety is the number one priority in working with these (ex-)partners. Furthermore, it shows how complex it is to assess the seriousness of potential threat coming from these 1%motorcyle clubs. Further research on domestic violence in environments associated with organised crime and the cooperation between the judiciary system and social professionals is needed to improve safety and wellbeing for this specific group.

Arbeidsmigratie is in de EU een belangrijk en actueel onderwerp. Enerzijds, omdat steeds meer landen in de EU te kennen geven dat ze voor het op peil houden van het arbeidspotentieel hun toevlucht moeten nemen tot het aantrekken van arbeidsmigranten van buiten de EU. Anderzijds blijkt dat er regelmatig sprake is van uitbuiting van deze arbeidsmigranten. In EU-wetgeving in het algemeen en de regulering van migratie van onderdanen van derde landen (derdelanders) naar de EU in het bijzonder wordt aandacht besteed aan de kwetsbare positie van derdelanders en een eerlijke behandeling. Het doel van migratiewetgeving is echter met name ook het beheersen van migratie, het bestrijden van illegale migratie en het stimuleren van economische ontwikkeling. Deze verschillende doelen kunnen met elkaar botsen. In dit artikel wordt onderzocht wat de invloed is van de EU-migratiewetgeving op de uitbuiting van arbeidsmigranten.

While the legal path to ending marital captivity has been cleared, socio-cultural obstacles continue to prevent victims from going to court. This article focuses on the religious and socio-cultural elements within the Dutch-Pakistani community that promote the continued existence of marital captivity, thereby zooming in on the importance of the nikah, the prevalence of (transnational) arranged marriages, and the concept of family honor.

The article presents the status quo of the law of retrial in Germany and gives an overview of the law and practice of the latter in favour of the convicted and to the disadvantage of the defendant. Particularly, the formal and material prerequisites for a successful petition to retry the criminal case are subject to a detailed presentation and evaluation. Because no official statistics are kept regarding successful retrial processes in Germany, the actual number of judicial errors is primarily the subject of more or less well-founded estimates by legal practitioners and journalists. However, there are a few newer empirical studies devoted to different facets of the subject. These studies will be discussed in this article in order to outline the state of empirical research on the legal reality of the retrial procedure. Against this background, the article will ultimately highlight currently discussed reforms and subject these to a critical evaluation as well. The aim of the recent reform efforts is to add a ground for retrial to the disadvantage of the defendant for cases in which new facts or evidence indicate that the acquitted person was guilty. After detailed discussion, the proposal in question is rejected, inter alia for constitutional reasons.

A question that has preoccupied sociolegal scholars for ages is whether law can change ‘hearts and minds’. This article explores whether non-discrimination law can create social change, and, more particularly, whether it can change attitudes and beliefs as well as external behaviour. The first part examines how sociolegal scholars have theorised about the possibility and desirability of using law as an instrument of social change. The second part discusses the findings of empirical research on the social working of various types of non-discrimination law. What conclusions can be drawn about the ability of non-discrimination law to create social change? What factors influence this ability? And can non-discrimination law change people’s hearts and minds as well as their behaviour? The research literature does not provide an unequivocal answer to the latter question. However, the overall picture emerging from the sociolegal literature is that law is generally more likely to bring about changes in external behaviour and that it can influence attitudes and beliefs only indirectly, by altering the situations in which attitudes and opinions are formed.

International human rights law (IHRL) was established in the aftermath of the Second World War to prevent a reoccurrence of the atrocities committed in the name of fascism. Central to this aim was the recognition that out-groups are particularly vulnerable to rights violations committed by the in-group. Yet, it is increasingly apparent that out-groups are still subject to a wide range of rights violations, including those associated with mass atrocities. These rights violations are facilitated by the dehumanisation of the out-group by the in-group. Consequently, this article argues that the creation of IHRL treaties and corresponding monitoring mechanisms should be viewed as the first step towards protecting out-groups from human rights violations. By adopting the lens of dehumanisation, this article demonstrates that if IHRL is to achieve its purpose, IHRL monitoring mechanisms must recognise the connection between dehumanisation and rights violations and develop a positive State obligation to counter dehumanisation. The four treaties explored in this article, the European Convention on Human Rights, the International Covenant on Civil and Political Rights, the Framework Convention for the Protection of National Minorities and the International Convention on the Elimination of all forms of Racial Discrimination, all establish positive State obligations to prevent hate speech and to foster tolerant societies. These obligations should, in theory, allow IHRL monitoring mechanisms to address dehumanisation. However, their interpretation of the positive State obligation to foster tolerant societies does not go far enough to counter unconscious dehumanisation and requires more detailed elaboration.

This article argues that it is legitimate for the state to practice soft paternalism towards changing hearts and minds in order to prevent behaviour that is discriminatory. Liberals accept that it is not legitimate for the state to intervene in order to change how people think because ideas and beliefs are wrong in themselves. It is legitimate for the state to intervene with the actions of a person only when there is a risk of harm to others and when there is a threat to social coexistence. Preventive action of the state is legitimate if we consider the immaterial and material harm that discrimination causes. It causes harm to the social standing of the person, psychological harm, economic and existential harm. All these harms threaten peaceful social coexistence. This article traces a theory of permissible government action. Research in the areas of behavioural psychology, neuroscience and social psychology indicates that it is possible to bring about a change in hearts and minds. Encouraging a person to adopt the perspective of the person who has experienced discrimination can lead to empathetic understanding. This, can lead a person to critically evaluate her prejudice. The paper argues that soft paternalism towards changing hearts and minds is legitimate in order to prevent harm to others. It attempts to legitimise state coercion in order to eliminate prejudice and broader social patterns of inequality and marginalisation. And it distinguishes between appropriate and non-appropriate avenues the state could pursue in order to eliminate prejudice. Policies towards eliminating prejudice should address the rational and the emotional faculties of a person. They should aim at using methods and techniques that focus on persuasion and reduce coercion. They should raise awareness of what prejudice is and how it works in order to facilitate well-informed voluntary decisions. The version of soft paternalism towards changing minds and attitudes defended in this article makes it consistent with liberalism.

The entry into force of the United Nations Convention on the Rights of Persons with Disabilities (CRPD) pushed state obligations to counter prejudice and stereotypes concerning people with disabilities to the forefront of international human rights law. The CRPD is underpinned by a model of inclusive equality, which views disability as a social construct that results from the interaction between persons with impairments and barriers, including attitudinal barriers, that hinder their participation in society. The recognition dimension of inclusive equality, together with the CRPD’s provisions on awareness raising, mandates that states parties target prejudice and stereotypes about the capabilities and contributions of persons with disabilities to society. Certain human rights treaty bodies, including the Committee on the Rights of Persons with Disabilities and, to a much lesser extent, the Committee on the Elimination of Discrimination against Women, require states to eradicate harmful stereotypes and prejudice about people with disabilities in various forms of interpersonal relationships. This trend is also reflected, to a certain extent, in the jurisprudence of the European Court of Human Rights. This article assesses the extent to which the aforementioned human rights bodies have elaborated positive obligations requiring states to endeavour to change ‘hearts and minds’ about the inherent capabilities and contributions of people with disabilities. It analyses whether these bodies have struck the right balance in elaborating positive obligations to eliminate prejudice and stereotypes in interpersonal relationships. Furthermore, it highlights the convergences or divergences that are evident in the bodies’ approaches to those obligations.

In this article, we focus on how the education system can be used to promote equality in the context of changing people’s hearts and minds – values, morals and mindsets. The duties contained in the Promotion of Equality and Prevention of Unfair Discrimination Act 4 of 2000 (‘Equality Act’) bind private and public schools, educators, learners, governing bodies and the state. The Equality Act calls on the state and all persons to promote substantive equality, but the relevant sections in the Equality Act have not been given effect yet, and are therefore currently not enforceable. We set out how the duty to promote equality should be concretised in the Equality Act to inter alia use the education system to promote equality in schools; in other words, how should an enforceable duty to promote equality in schools be fashioned in terms of the Equality Act. Should the relevant sections relating to the promotion of equality come into effect in their current form, enforcement of the promotion of equality will take the form of obliging schools to draft action plans and submit these to the South African Human Rights Commission. We deem this approach inadequate and therefore propose certain amendments to the Equality Act to allow for a more sensible monitoring of schools’ duty to promote equality. We explain how the duty to promote equality should then play out practically in the classroom to facilitate a change in learners’ hearts and minds.

The dismissal of an employee for gross misconduct was unfair because the investigating officer failed to share significant new information with the manager conducting the disciplinary hearing who decided to dismiss, the Employment Appeal Tribunal has ruled.

The Belgian Court of Cassation (Supreme Court), in a decision of 20 January 2020, has ruled that the prohibition for an employer to terminate the employment relationship of a worker for reasons related to a complaint for acts of violence and/or moral and/or sexual harassment at work does not, however, preclude the dismissal from being justified by motives inferred from the facts set out in the complaint.

A recent challenge to the constitutionality of the Irish Workplace Relations Commission (WRC) has failed. The applicant in the case at hand argued that the WRC was unconstitutional for two reasons: (a) that the WRC carries out the administration of justice in breach of the general constitutional rule that only the courts may administer justice; and (b) several of the statutory procedures of the WRC were so deficient that they failed to vindicate the applicant’s personal constitutional rights. The High Court of Ireland dismissed both arguments.

Are the outcomes of the CJEU judgments on religious discrimination essentially different from the outcome of similar cases dealing with restrictions on the freedom of religion ruled by the ECtHR?

The recent spread of the Covid-19 pandemic has shown how economic vulnerability varies considerably across European Member States (MSs), and so does social protection in the European Union (EU). The social and economic consequences of the pandemic have impacted asymmetrically national labour markets and exacerbated existing disparities and contradictions. A measure that most governments have introduced in the immediate aftermath has been that of making financial support available to those self-employed workers who lost fully or in part their income. Most MSs have employed quantitative thresholds to identify those self-employed more in need of public subsidies and have proportioned them according to the pre-pandemic levels of income, on the condition that they have been officially recorded as taxable revenues.
Despite their heterogeneity, we can reasonably affirm that the self-employed have been one of the most exposed clusters of the labour market to in-work poverty and economic uncertainty, which proved to be particularly problematic in periods of unforeseeable crisis, such as that of 2008 and even more so that of 2020. This article explores the range of EU-level measures designed for the self-employed and questions their potential impact on MSs’ legislation.

The Brussels Labour Court of Appeal, in a judgment of 10 September 2019, has ruled that the notion of ‘maternity’ contained in the Belgian Gender Act does not go as far as protecting mothers against discrimination with regards to childcare, since this would confirm a patriarchal role pattern. However, a recent legislative change introducing ‘paternity’ as a protected ground might cast doubt on the relevance of this ruling for the future.

This article examines expressions of conspicuous consumption on 19 recent releases by the most popular Dutch rap artists of 2018. In line with Veblen’s (1899/2017) notion of conspicuous consumption, our content analysis of these rap lyrics shows that Dutch rappers ‘spend’ their money on all kinds of ostentatious and eye-catching luxury goods such as designer clothing and jewelry (‘drip’), cars or holidays, but also that rappers ‘stack’ some of the money they earn by putting it aside. Our results indicate that these expressions of conspicuous consumption seem to be rooted in, and fueled by, experiences with poverty, stigmatization, and discrimination.

Sexualized graffiti has emerged on walls in Brussels since the beginning of 2013, generating fierce debates. Perceived as street art and a welcome challenge to heteropatriarchy by some and as obscenity and vulgarity by others, these pieces highlight the inherently contested character of public spaces. The controversies around the presence of these paintings in public space relate to what in the literature has become known as moral geographies, that is, the spatial aspect of morality. What should one do about these supposed ‘porn’ pieces: regulate their existence and control potential tensions and conflicts, or let frictions emerge between the partisans and the opponents of such urban interventions? Who gets to say what should be tolerated and what should be regulated in public space? In this opinion piece, I situate this issue between two ends: an agonistic one, in which contestation is the rule; and an excessively regulatory one, in which public space is over-rationalized and normalized.

A recent rehabilitation theory, the ‘Good Lives Model’ (GLM), states that interventions that work towards a higher well-being can reduce recidivism risk more sustainably by promising a happier, pro-social life, rather than just a less harmful one. Although the GLM theory appears promising, limited empirical research has examined its underlying assumptions, applicability and its effectiveness. Research into the GLM with youth is even more limited. Therefore, in the current study, we investigate the main etiological assumptions of the GLM in a large group of adolescents between 14 and 18 years old from the general population (N=5.776), by means of self-report survey data on well-being, primary human goods and delinquency. The results show that a lower subjective global well-being is related to delinquent behavior. Especially the primary human goods of relatedness and working towards a financially stable future appear to be important goals for interventions aimed at rehabilitation of juvenile offenders.