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In a growing number of countries, inquiries into past intercountry adoptions take place that identify systemic abuses and irregularities and conclude that adoption stakeholders encouraged or facilitated illegal intercountry adoptions.

On 17 Jun 1999, the 87th session of the General Conference of the International Labor Organization (ILO) adopted a convention & accompanying recommendation concerning the prohibition & elimination of the worst forms of child labor. The adoption of this convention represents a significant strategic shift in the international campaign against child labor. The purpose of this article is to analyze this strategic shift, & propose refinements & additional methodologies that could guide the movement. Specifically, this article will place the new convention in the context of previously existing international child labor standards, describe & critique the shift of strategy represented by the new convention, & discuss how the \"entitlement\" theory of the economist Amartya Sen could be beneficial in guiding the activism of the child labor movement toward greater effectiveness. Adapted from the source document.

The Supreme Court's abortion jurisprudence has developed as a part of the broader doctrines of substantive due process and the right of privacy. The question of unenumerated rights posed by these doctrines goes to the heart of the Court's role within the US system of government. Smolin responds to the Supreme Court's ruling in \"Stenbert v. Carhart.\"

Ironically, certain contemporary international human rights norms appear to place governments in an adversary relationship to certain peoples, such as Hasidic and Orthodox Jews, whose attempted destruction provided the impetus for modern human rights law. This raises the paradoxical spectre of human rights law being used as a tool of cultural genocide. This conflict is, of course, not confined to Hasidic and Orthodox Jews; indeed, it appears that the majority of people on the earth are identified with a people-group whose cultural/religious practices violate certain international human rights norms. While it is common to use Islam as an example, this paper initially concentrates on traditional Judaism because of the special place of the Holocaust as a catalyst for the modern international human rights movement.

What is the relationship between Jerusalem (religious faith) and Rome (the state)?¹ This question takes a distinctive form for the Christian Church, which seeks to follow the teachings and example of Jesus. Jesus instructed the disciples to “resist not an evil person” and warned that “all those who take up the sword will perish by the sword.”² His followers had hoped that He would restore Israel politically and militarily, but Rome crucified Him. The New Testament portrays the apostles asking the resurrected Jesus when the kingdom would be restored to Israel, but they receive only an indirect answer from their