ĐĎॹá>ţ˙ ˆŠţ˙˙˙„…†‡˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙˙ěĽÁ%` đżN˙bjbj"x"x <”@@#÷*˙˙˙˙˙˙¤žTžTžTžTžTžTžT˛Tz×z×z×8˛×<îزT,<öÚÚ$Ú$Ú$ÚlŰlŰlŰŤ;­;­;­;­;­;­;$">hŠ@hŃ;žTnĺlŰlŰnĺnĺŃ;žTžT$Ú$ÚHć;ĐđĐđĐđnĺ žT$ڞT$ÚŤ;ĐđnĺŤ;ĐđĐđş)2ôžTžTŠ8$ÚÚ `9HpíęÉz׎ęÜ6JŤ;ü;0,<g6Bň@jî6ň@”Š8Š8nň@žT9”lŰNşŢ\ĐđáäúâtlŰlŰlŰŃ;Ń; ď0lŰlŰlŰ,<nĺnĺnĺnĺ˛T˛T˛T$OÖŁ¤3˛T˛T˛TÖŁ˛T˛T˛TžTžTžTžTžTžT˙˙˙˙ şÚÁĎÇ鹨՞ Discussion Paper ‘Freedom of Religion and Belief in the 21st Century’ Submission by HammondCare 1 Overview and summary 1.1 HammondCare wishes to respond to the Discussion Paper entitled ‘Freedom of Religion and Belief in the 21st Century’. 1.2 This submission addresses several issues raised by the Discussion Paper which are relevant to HammondCare as a Christian charity. 1.3 The main points in this submission are summarised as follows: (a) Religious charitable institutions in Australia The assertion that faith-based charitable organisations in this country have only recently emerged as providers of social services is completely incorrect and calls for correction. The provision of social services by religious charities and the subsidising of some services by governments accord many benefits to society and government. The principle of separation of church and state in Australia relates to the prohibition of the establishment of a church as a national institution but does not proscribe the provision of subsidies to religious organisations in order to achieve certain objectives. (b) Freedom of religion – the implications of mission and values on employment Freedom of religion includes the right to establish charitable organisations which reflect and enact the charitable organisation’s beliefs and values. This right is meaningless without the ability for the charitable organisation to employ staff who share these beliefs and values. An individual’s freedom to believe or to not believe must not be enforced so vigorously that it negates the freedom of others to practise their beliefs ‘corporately’. Christianity is not, and never has been, a purely private faith. To be true to itself it must be expressed in ‘action’. (c) Government subsidies to and advocacy by religious charities (i) The subsidising by government of social services run by religious charities does not pose any general threat to the Australian principle of the separation of church and state. The essence of any subsidy arrangement is quid pro quo – that is, society obtains many needed social services and the religious charity obtains monetary support for the cost of running such social services. To exclude religious charities from competing for government subsidies based on the merits of their programs would be unjustifiable discrimination under the Religion Declaration. In providing subsidies to charities, governments save millions on infrastructure and gain great efficiency. They regulate outcomes and require certain standards to be met internally. Christian charities deliver the overwhelming majority of Australia’s non-government welfare services. Providing subsidies to religious organisations will never accord to governments the right to change the mission or values of a religious organisation. Regulation of a religious institution’s standards, outcomes and some processes is appropriate. But religious charities must remain ‘religious’ charities even when some of their programs receive government subsidies. International law and Australian law both insist that there is a role for religious voices, alongside others, in the policy debates of the Australian nation. Interest groups such as religious charities must not be forced to choose between participating in democratic debate and cooperating with government for the good of the poor and marginalised. Religious charities are entitled to put positions forward into policy debates in the expectation that they will be heard and considered along with other voices. 2 HammondCare – status, activities, history and mission 2.1 Status (a) HammondCare is an Australian public company limited by guarantee incorporated pursuant to the provisions of the Corporations Act 2001 (Cth) and which bears the Australian Business Number 48 000 026 219. (b) The registered office of HammondCare is located at Level 2, 447 Kent Street, Sydney NSW 2000. 2.2 HammondCare’s activities (a) HammondCare is an independent Christian charity specialising in aged and dementia care and is regarded nationally and internationally as one of Australia’s most innovative aged care providers. (b) HammondCare offers residential care and community services across NSW, from the Shoalhaven to Newcastle and out to the Central West. (c) HammondCare has a particular commitment to dementia care and research as well as to older people who are financially disadvantaged. (d) HammondCare is committed to ensuring a focus on each resident’s independence, growth in self-esteem and right to privacy. There are few locked doors in HammondCare facilities and where they are present they are not obvious. Technology used to monitor the movement and wellbeing of residents is discreet. Day and night buzzers and alarms alert staff only as these noises can distress people dealing with dementia. 2.3 HammondCare’s history (a) The Hammondville settlement near Liverpool in south-western Sydney was envisioned and established in 1932 by the minister of St Barnabas' Anglican Church, Broadway, the Revd Canon Robert Hammond. (b) As this was during the Great Depression, Canon Hammond sold his personal life insurance policy in order to purchase 13 acres of bushland located 2˝ miles from Liverpool. This land was cleared and 9 very basic cottages were built there in a period of just 2 months. (c) Over the next five (5) years Hammondville expanded and increased to 110 cottages. (d) The Hammondville village later acquired a community hall, a church, several shops and a primary school. (e) Following Canon Hammond's death this important Christian work was continued under the leadership of other committed Christians. In the early 1950s the organisation's efforts and resources were directed towards what was considered to be the ‘new emergency’, that of the ‘needy aged’. It soon also became apparent that nursing care would be an essential component of this new direction. (f) In June 2008 Hammond Care acquired Hope Healthcare, an organisation that provides palliative care, psycho-geriatrics and rehabilitation services in 3 hospitals in the Sydney area. 2.4 HammondCare’s mission (a) The Statement of Faith of HammondCare states as follows: Introduction The purpose of Hammond Care is to operate as a Christian organisation that provides care and support to people in need. The form, the values, and the ethical framework within which we work aims to reflect the love and compassion we see in the life and work of the Lord Jesus Christ and no other. Principles of Faith Our foundations of Christian faith are based on the three following principles: The divine inspiration, trustworthiness and authority of the Bible as the Word of God which is our standard and ultimate authority in all matters of conduct and faith. A belief in the nature, persons and work of God as set down in the historic Christian creeds, being the Apostles’ Creed, the Nicene Creed and the Athanasian Creed. A recognition that as an outcome of (1) and (2) we have a God-given responsibility to care for those in need. We accept, unequivocally, the biblical imperative that the provision of such care is an essential expression of true faith as seen in Christ’s words in Matthew 25:31-46, in the example of the early church in Acts 1-6, and in the advice of James 2:14 –17. The Apostles Creed I believe in God, the Father Almighty, maker of heaven and earth; and in Jesus Christ, his only Son our Lord, who was conceived by the Holy Spirit, born of the virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried. He descended into hell. The third day he rose again from the dead. He ascended into heaven, and is seated at the right hand of God the Father almighty; from there he shall come to judge the living and the dead. I believe in the Holy Spirit; the holy catholic church; the communion of saints; the forgiveness of sins; the resurrection of the body, and the life everlasting. Amen. (b) The objects of HammondCare as stated in clause 4 of its constitution are: (i) to care for and support older people, including the provision of residential and non-residential care; to promote aged care through education, research and training; to care for and support any other persons in need; and in so doing, to promote the Christian gospel particularly through benevolent or charitable outreach, such acts as are incidental and conducive to the attainment of these objects; and in pursuit of those objects, do all or any of the things authorised by the Corporations Act. 3 Religious charitable institutions in Australia 3.1 HammondCare’s position (a) The assertion that faith-based charitable organisations have only recently emerged as providers of social services in Australia is completely incorrect. This error calls for correction; (b) The provision of social services by religious charities and their subsidising by governments carries many benefits for society and for governments; (c) The principle of separation of church and state in Australia relates to the prohibition of the establishment of a church as a national institution – it does not proscribe simply providing subsidies to religious organisations in order to achieve certain objectives; 3.2 Correction of misunderstanding (a) The Discussion Paper asks ‘What are some consequences of the emergence of faith-based services as major government service delivery agencies?’ (b) With respect, this question appears to be based upon an unhelpful and incorrect premise. It would require a complete rewriting of the history of Australia to justify a claim of the ‘emergence’ of faith-based services ‘as major government service delivery agencies’ in this country. (c) A proper reading of history will reveal that, in Australia, the Christian churches have been involved in the delivery of social services from the very beginning of European settlement. In fact, it is government, not the Christian churches, that has only recently emerged as a significant participant. (d) Christians in Australia have organised themselves into faith-based charities since 1813 with the establishment of the Benevolent Society in Sydney. District nursing services followed in 1820, followed soon by a wide range of services from maternity hospitals to palliative care. (e) One of the more recent detailed studies of the sector, undertaken in 2006, found that 23 of the top 25 Australian charities (based on income) were Christian. (f) The role played by Christian charities in this country represents a particular point of historical difference between Australian and other similar countries. (g) Government interest in providing social services to the poor and disadvantaged has waxed and waned during this time, prompting Christian organisations such as HammondCare to meet the substantial needs of society. (h) For example, during the Depression of the 1890s, unemployment affected a third of the working class in Australia, yet the government’s economic and social policy of non-intervention (in line with British Empire policies) left an immense need. Without the dole, pensions or publicly funded health programs the survival of many people in Australia became the responsibility of the Christian churches. (i) It is really only in the second half of the 20th Century that western world governments like Australia's have taken an interest in the provision of some social services, in what Sacks refers to as the ‘nationalisation of compassion’.3 In Europe this meant that social services became ‘public services’ run by governments. However Australian governments have generally taken the view that it is more effective and efficient to outsource social services to the charities which are already running well established and highly effective services. (j) This relationship has many benefits for society: Efficient: rather than duplicating existing services by commencing new government programs, well established programs with a proven track record can be expanded. Non-profit: under Australian law charitable entities are not permitted to operate so as to profit their ‘members’. Accordingly, a greater proportion of government monies can thus reach the intended recipients than if the programs were carried out by a ‘for profit’ commercial entity. Risk-taking: charities tend to be more willing to pilot new programs which carry an element of ‘risk’. Once the program is proven to be successful governments are then able to expand on the proven program model. Community based: many services, such as family support and community aged or disability care, cannot work without strong community support and participation. It is a well-known fact that charities (and religious charities in particular) bring with them a remarkably strong nexus of community ties. Volunteer capacity: charities are typically more effective at mobilising large numbers of volunteers than government bureaucracies or ‘for profit’ commercial enterprises. The contribution of volunteer assistance is a significant contributor to the provision of labour intensive care services in particular. HammondCare, for instance, has about 100 volunteers who complement the efforts of paid staff. Competition: charities ‘compete’ with each other for philanthropic as well as government subsidies. They must demonstrate that their programs provide the best outcomes for monies provided by philanthropy and governments. (k) Where governments provide subsidies to charities these governments achieve effective and efficient outcomes for their budgetary spending by outsourcing their social services to charities, the majority of which in Australia are Christian church based institutions. 3.3 Church and state separation in Australia (a) Section 116 of the Australian Commonwealth Constitution prevents the Commonwealth government from making any law ‘for establishing any religion, or for imposing any religious observance, or for prohibiting the free exercise of any religion, and no religious test shall be required as a qualification for any office or public trust under the Commonwealth’. (b) It is important to note that the Australian Constitution expresses the separation of church and state in pointedly different terms than the earlier American First Amendment. This difference is deliberate and extremely significant. (c) In Australia, the principle of separation of church and state is about the establishment of a church as a national institution - it does not proscribe simply giving subsidies to religious organisations in order to achieve certain objectives. (d) In the 1988 Referendum Australians were offered the opportunity to change the wording of Section 116 of the Australian Constitution. They declined to do so and the proposal was defeated in every state as the Australian people overwhelmingly decided to keep the Australian principle of separation of church and state the way it was. 4 Freedom of religion –implications of mission re employment 4.1 HammondCare’s position (a) Freedom of religion requires the right to establish charitable organisations which reflect and enact HammondCare’s beliefs and values. (b) This right is meaningless without the ability to employ staff who share these beliefs and values. (c) One individual’s freedom to believe or to not believe must not be enforced so vigorously that it negates the freedom of others to practise their beliefs ‘corporately’. (d) HammondCare maintains the following general principles: Christianity is not a purely private faith - it must be expressed in ‘action’. The charitable activities of HammondCare are based on the following fundamental Biblical principle – ‘So faith by itself, if it has no works, is dead.’ The Christian faith cannot be expressed in purely self-regarding terms. Christians believe that to worship God without having compassion on the poor and infirm is a travesty of true Christian religion. For this reason, since 1813, Christians in Australia have organised themselves into faith-based charities. 4.2 Relevant international instruments (a) Freedom of religion is protected by several international instruments. (b) Central to the freedom of religion is the protection of the right not to be discriminated against on the basis of religion. (c) However the right not to be discriminated against because of personal religious conviction is not absolute. It is subject to 2 qualifications. (i) The right to form religious organisations, including religious charities (A) That freedom of religion is more than just a private affair is a deeply rooted principle of international and domestic law. (B) Article 18 of the International Covenant on Civil and Political Rights (ICCPR), and Article 1.1 of the United Nations’ 1981 Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief (Religion Declaration), both state that everyone shall have the freedom ‘either individually or in community with others and in public or private, to manifest his religion or belief in worship, observance, practice and teaching.’ (C) More specifically, Article 6 of the Religion Declaration states that the right to freedom of thought, conscience, religion or belief shall include the freedom: ‘(b) to establish and maintain appropriate charitable or humanitarian institutions; (g) to train, appoint, elect or designate by succession appropriate leaders called for by the requirements and standards of any religion or belief’ (D) Under international law these freedoms are to be subject only to those limitations ‘as are prescribed by law and are necessary to protect public safety, order, health or morals or the fundamental rights and freedoms of others’ (Religion Declaration Article 1.3). (E) A balance must be met; therefore, between 2 potentially conflicting rights which both flow from the right of religious freedom: (1) the general right of persons not to be discriminated against on the basis of religion (Article 2.1), and (2) the specific right of persons to practise their religious beliefs by the establishment of charities with a religious ethos. (F) the following diagram aims to explain the distinction between the general right to religious freedom and the specific right to religious freedom. (G) In circumstances where there is conflict between a general right and a specific right to religious freedom there is a possibility that one or other right may be extinguished. It is a principle of contemporary human rights thought that governments and courts should make every effort to ensure that the effect of the exercise of a general right does not have the effect of extinguishing a specific right. (H) In light of this, the most appropriate method to determine an appropriate outcome is to accept in principle that a specific right must, to the extent of any conflict, prevail over a general right. (I) It also follows that the rights under Article 1.1 and Article 6 of the Religion Declaration to express religious belief in community with each other by establishing charitable organisations which embody religious beliefs and values must be preserved. (J) It must be noted in this regard that HammondCare cannot employ, at any level, someone who is hostile to or unsupportive of its mission, vision or values. Religious charities such as HammondCare also maintain the right, provided this is done in good faith, to decide whether some or all of the positions offered by it carry a ‘faith dimension’. (K) To allow for limitation of this right would be to seriously diminish the specific right to religious freedom. The Christian faith and values are not just the foundation and motivation for the work of HammondCare - they also shape the way in which it operates on a day to day basis. (L) HammondCare’s identity as a Christian organisation dictates and impacts the decisions it makes at every level. This has 2 non-negotiable implications: (1) HammondCare claims the right under Article 6(b) of the Religion Declaration to practise its religion corporately. This includes a right to decide that all or some roles within it are expected and required to both accept and practice the Christian faith; and (2) HammondCare claims the right under Article 6(b) of the Religion Declaration to shape advertisements and job descriptions at all levels in such a way as to include certain religious dimensions. (M) It follows that the terms of government subsidies to organisations such as HammondCare must be free of requirements that would prevent such organisations from making such employment decisions, since to do so would have the effect of undermining the religious character, mission and values of the organisation. This is an important mechanism in preserving the institutional integrity of faith-based organisations which are themselves an outcome of the freedom to express religious belief in a corporate way. (N) HammondCare also maintains that, in their application of exceptions to anti discrimination laws for religious organisations, courts and tribunals: (1) must not be called on to arbitrate on what is, or is not, a church doctrine, tenet, belief or teaching; and (2) must not apply a narrow conception of what a ‘religion’ or ‘religious organisation’ is or should be. Indeed courts and tribunals lack the competence to do so. (ii) Inherent job requirements (A) A second qualification on the general right not to be discriminated against is provided by International Labour Organisation Discrimination (Employment and Occupation) Convention No 111 (ILO 11). (B) Article 1(1) of ILO 11 affirms that discrimination includes: ‘Any distinction, exclusion or preference made on the basis of … religion.’ (C) However, Article 1(2) of ILO 11 qualifies this general rule, stating that: ‘Any distinction, exclusion or preference in respect of a particular job based on the inherent requirements thereof shall not be deemed to be discrimination.’ (D) So, for example, it is not unlawful discrimination under this international instrument for a church to refuse to employ an atheist as a minister of religion, on the grounds that the job inherently requires the person to hold certain beliefs and perform certain teaching and liturgical functions that an atheist could not perform. (E) It should be noted that this qualification is not a mere concession to religious organisations which gives them a ‘right to discriminate’.8 It is a qualification which goes to the heart of what unlawful discrimination means. Unlawful discrimination in employment means more than simply differentiating between job applicants based on their personal characteristics – it means that it is unlawful to differentiate between them if the differentiation is based on a certain class of ‘irrelevant characteristics’ for no better reason than ‘blind prejudice’ or ‘hatred’. 4.3 Australian law (a) Overview (i) Australian law largely, but not comprehensively or consistently, reflects the international instruments in its protections of religious freedom. (ii) On the one hand, it sometimes proscribes (but only in very limited circumstances goes so far as to make illegal) unlawful discrimination based on religion. (iii) On the other hand, it affirms: (A) the right to practise religion in community with others by establishing faith based organisations; and (B) that exclusions made based on the inherent requirements of a job do not amount to unlawful discrimination. (b) HREOC Act (i) The Human Rights and Equal Opportunity Commission Act 1986 (Cth) (HREOC Act) defines unlawful discrimination, in relation to employment, as ‘any distinction, exclusion or preference’ made on the basis of religion which has the effect of ‘nullifying or impairing equality of opportunity or treatment in employment’. (ii) Yet the HREOC Act also reflects international law in that it qualifies this general position with two exceptions. Discrimination does not include any distinction, exclusion or preference: (A) In respect of a particular job based on the inherent requirements of the job; or (B) in connection with employment as a member of the staff of an institution that is conducted in accordance with the doctrines, tenets, beliefs or teachings of a particular religion or creed, being a distinction, exclusion or preference made in good faith in order to ‘avoid injury to the religious susceptibilities of adherents’ of that religion or that creed. (iii) Importantly, religion is not one of the categories which can constitute unlawful discrimination under IIB of the HREOC Act. (iv) Thus the HREOC Act, as in 1998 when the Article 18 Report was written, still ‘does not provide enforceable remedies against discrimination on the grounds of religion or belief’. (c) Other Commonwealth legislation (i) Other Commonwealth legislation is relevant to the issue of religious freedom. (A) The Racial Discrimination Act 1975 (Cth) provides some indirect protection against religious groups which are also identifiable racial groups. (B) Section 659(2)(f) of the Workplace Relations Act 1996 (Cth) prohibits employers from terminating employees based on, amongst other things, religion. 2 exceptions are given: (1) if the reason is based on the ‘inherent requirements’ of the particular position concerned. (2) [in relation to an] institution that is ‘conducted in accordance with the doctrines, tenets, beliefs or teachings of a particular religion or creed’, if the employer terminates the employment ‘in good faith to avoid injury to the religious susceptibilities of adherents of that religion or creed’. (C) Religious freedom is also protected through exceptions granted to religious bodies from sex discrimination legislation. The Sex Discrimination Act 1984 (Cth) (SD Act) gives exceptions for, among other things: (1) the ordination, training and appointment of priests, ministers of religion or members of a religious order – Section 37(a) to (c) of the SD Act. This protects the right under Article 6 of the Religion Declaration to ‘train, appoint, elect or designate by succession appropriate leaders called for by the requirements and standards of any religion or belief’. (2) ‘any other act or practice of a body established for religious purposes, being an act or practice that conforms to the doctrines, tenets or beliefs of that religion or is necessary to avoid injury to the religious susceptibilities of adherents of that religion’ – Section 37(d) of the SD Act; and (3) discrimination on the grounds of sex, marital status or pregnancy by educational institutions ‘conducted in accordance with the doctrines, tenets, beliefs or teachings of a particular religion or creed … in good faith in order to avoid injury to the religious susceptibilities of adherents of that religion or creed’ - Sections 38(1) and 38(2) of the SD Act. (d) NSW legislation (i) The Anti-Discrimination Act 1977 (NSW) (NSW AD Act) does not directly proscribe discrimination on the grounds of religion. However it does protect religious freedom by providing numerous exceptions to other types of discrimination (such as racial or gender discrimination) which enable individuals to express their religious beliefs through religious organisations. (ii) The training, appointment and ordination or priests, ministers of religion or members of any religious order is excluded from operation of the Act - Section 56(a) to (c) of the NSW AD Act. This protects the right under Article 6 of the Religion Declaration to ‘train, appoint, elect or designate by succession appropriate leaders called for by the requirements and standards of any religion or belief’. (iii) Any act or practice ‘of a body established to propagate religion’ that ‘conforms to the doctrines of that religion or is necessary to avoid injury to the religious susceptibilities of the adherents of that religion’ is protected by Section 56(d) of the NSW AD Act. (iv) The inciting of hatred, serious contempt or severe ridicule of a person or group of persons on the ground of the homosexuality of the person or members of the group is not unlawful where it is ‘a public act, done reasonably and in good faith, for academic, artistic, religious instruction, scientific or research purposes or for other purposes in the public interest, including discussion or debate about and expositions of any act or matter’: Sections 49ZT(2)(c) and 49ZXB(2)(c) of the NSW AD Act. 4.4 Article 18 Report (a) The 1998 HREOC report entitled ‘Article 18 Freedom of Religion and Belief’ (Article 18 Report) rightly recognised that freedom of religion can only exist where the right to manifest religion corporately is protected. (b) The Article 18 Report did not support a ‘general exemption for conscience’ from anti-discrimination laws, but a ‘limited exemption’ which ‘should apply only to employment of people by religious institutions and should be limited to discrimination that is required by the tenets and doctrines of the religion is not arbitrary and is consistently applied’. (c) The Article 18 Report recommended (in R4.1) the enactment of a Religious Freedom Act which would ‘make unlawful direct and indirect discrimination on the ground of religion and belief in all areas of public life’ subject to 2 exceptions: a distinction, exclusion or preference in respect of a particular job based on the inherent requirements of the job should not be unlawful. Preference in employment for a person holding a particular religious or other belief will not amount to discrimination if established to be a genuine occupational qualification. (ii) a distinction, exclusion or preference in connection with employment as a member of the staff of an institution which is conducted in accordance with the doctrines, tenets, beliefs or teachings of a particular religion or creed, being a distinction, exclusion or preference required by those doctrines, tenets, beliefs or teachings made in good faith and necessary to avoid injury to the religious susceptibilities of adherents of that particular religion or that creed should not be unlawful provided that it is not arbitrary and is consistently applied. 4.5 HammondCare’s concerns (a) HammondCare applauds efforts to improve the consistency of legal protections for religious freedom and concurs with the submissions made to HREOC prior to the Article 18 Report which argue that ‘religious or other organisations – particularly those in receipt of taxpayer-funded benefits or concessions – should be obliged to comply with the normal laws and practices of the community’. (b) Yet it is crucial that the protection of one group’s freedom of religion does not occur in a way that unfairly negates another’s. (c) The rights under Articles 1.1 and 6 of the Religion Declaration to express religious belief in community with each other by establishing charitable organisations which embody religious beliefs and values must be preserved. (d) What it means to be a ‘religious institution’ must not be understood so narrowly as to negate the fundamental human right to practise religion in community, including through religious charities. (e) HammondCare is anxious that exceptions for religious organisations not be interpreted so narrowly as to exclude non-denominational religious organisations, or charitable or humanitarian groups established by people for religious reasons. (f) HammondCare notes with some concern that in a recent decision, Dixon v Anti-Discrimination Commissioner of Queensland [2004] QSC 58, a family support services group operating ‘under the auspices of the Baptist Union’ was found not to come under the exceptions in the Anti-Discrimination Act 1991 (Qld) for ‘religious bodies’ as it was said not to be ‘invoking the ministry of the Church as such’. There seems to be an unfortunate misunderstanding, either on the part of Queensland’s legislators or its arbitrators, of what Christian ministry means. In the Christian understanding, there can be no coherent legal distinction drawn between the ministry of prayer and worship on the one hand and the ministry of caring for the sick on the other - both are legitimate, and indeed essential, aspects of the Christian faith - both are motivated by a religious mission and values - both are necessary for the individual and corporate practice of the Christian faith. (g) Put simply, HammondCare would not exist if it were not for the Christian mission and values on which it is formed and in which it finds its very ‘raison d’ętre’. (h) The relationship between HammondCare and the Christian faith is more than a historical quirk - it is central to what it is and what it does. (i) It is essential for it to be acknowledged that genuine occupational qualifications cannot be determined externally, in ignorance of the religious mission, values and strategy of a religious organisation. (j) It is with some alarm that reference is made to the Article 18 Report’s concern over one isolated report of potential discrimination where a member of the Humanist Society of WA claimed they had ‘failed to get a job in an old people’s home because she was judged not being ‘caring’ when she admitted she was not Christian.’ Without knowing the precise facts of this alleged incident, HammondCare states that at no stage has it desired to ‘arbitrarily’ exclude people from employment on the basis of their individual religion or faith. To do so would be contrary to religious principles. Nor is HammondCare so naďve as to assume that those who do not share its religious faith are ‘uncaring’ or ‘unprofessional’ or incapable of hard work and loyalty as employees. However, as stated above, the Christian faith and values are not just the foundation and motivation for the work of HammondCare - they also shape the way in which it operates on a day to day basis. HammondCare’s identity as a Christian organisation dictates and impacts the decisions it makes at every level. (k) This has 2 non-negotiable implications: (i) HammondCare claims the right under Article 6(b) of the Religion Declaration to practise its religion corporately. This includes a right to decide that all or some roles within it are expected and required to both accept and practice the Christian faith. (ii) HammondCare claims the right under Article 6(b) of the Religion Declaration to shape advertisements and job descriptions at all levels in such a way as to include certain religious dimensions. (l) HammondCare cannot employ, at any level, someone who is hostile to or unsupportive of its mission, vision or values. Religious charities maintain the right, provided this is done in good faith, to decide whether some or all of the positions offered by it carry such a ‘faith dimension’. To allow for limitation of this right would be to seriously diminish the specific right to Religious Freedom referred to above. Without this requirement, HammondCare could not maintain its character as a Christian organisation, or carry out its mission. In this respect it is in the same position as any organisation – be it a company, political party or environmental advocacy group – it is a well-accepted principle that all organisations require their employees to be capable of working towards the mission of their employing organisation while respecting the organisation’s values. (m) Article 6(g) of the Religion Declaration recognises that the choice of religious leadership according to the requirements of the relevant religion is a critical element of the freedom of religion. The qualifications and roles within a religious charity cannot be dictated by values formulated externally to the religious charity. (n) HammondCare must retain the right to decide which roles require a personal commitment to the Christian faith and what form of Christian faith is to be expected of employees. (o) In order to pursue a uniquely religious mission, HammondCare sometimes needs to create roles which add a faith dimension to the standard job description. The decision about whether this is a necessary or effective way to pursue the objectives of our institution should never, provided the organisation’s objectives are lawful and any decision is made in good faith, be supplanted by an externally imposed decision of courts or legislators. To do would be to seriously impact in a negative fashion upon the freedom guaranteed in article 6 of the Religion Declaration. (p) In applying exceptions to anti-discrimination laws for religious organisations, courts must not be called on to arbitrate on contentious religious doctrines, tenets, beliefs or teachings. In this regard, HammondCare is concerned that the reasons given for the decision by the NSW Administrative Decisions Tribunal in OV and Anor v QZ and Anor (No.2) [2008] NSWADT 115 attempt an extraordinary and dangerous crossing of the proper separation between church and state. That case, while not concerning an employment situation, did require the court to consider under Section 56 of the NSW AD Act whether the actions of ‘a body established to propagate religion’ either ‘conforms to the doctrines of that religion’ or ‘is necessary to avoid injury to the religious susceptibilities of the adherents of that religion’. The tribunal produced several extraordinary conclusions as part of its alternate rationales for answering in the negative. (q) These conclusions were as follows: (i) While noting the High Court’s considered caution in defining religion in Church of the New Faith v Commissioner of Pay-Roll Tax (Vic) (1983) 154 CLR 120, the tribunal, in looking at the applications of the exemption in Section 56(d)(2) of the AD Act, nevertheless considered itself competent (with the help of the Macquarie Dictionary) to decree in effect that all Christian churches are the one and the same religion (at 119). Further, the tribunal accepted the applicants’ contention that the actions, in order to be exempted from being unlawfully discriminatory by virtue of Section 56(d)(2) of the AD Act, must have been necessary to avoid offending ‘all (or at least a significant majority) of the adherents at once’. (iii) When combined with the conclusion that all denominations are the same religion, the extraordinary conclusion is that the exception in Section 56(d) NSW AD Act will only apply to doctrines that a ‘significant majority’ of denominations find uncontroversial. (iv) If this interpretation is correct, the legislation is grossly inadequate to guarantee the far less restrictive freedoms for ‘religion or belief’ guaranteed under Article 1.1 of the Religion Declaration. This interpretation means it would be virtually impossible to rely on this exemption. While HammondCare would strongly argue that the tribunal’s application of Section 56(d) of the AD Act is wrong it is also its view that Section 56(d) of the AD Act has a tendency to lead to unhelpful decisions such as these for the reason that it fails to overtly acknowledge and support the right of persons to establish institutions corporately and for such institutions to maintain a religious mission. The tribunal also found cause to arbitrate on whether the religious body’s belief that a particular doctrine is a ‘fundamental Biblical teaching’ is actually ‘a doctrine of the Christian religion’ (at 126- 128). The tribunal decided (based on little more than the diversity of beliefs within the Christian religion) that the respondents had failed to prove their interpretation of the bible reflected the true doctrine of the Christian religion. Yet it is simply not proper for a tribunal to hear evidence and decide which widely held interpretation of the Christian religion is orthodox. As John Locke’s observed in 1689 in his seminal ‘A Letter Concerning Toleration’: ‘every Church is Orthodox to it self’, so controversy over doctrine will always be present and there is no judge ‘either at Constantinople, or elsewhere upon Earth, by whose Sentence it can be determined’. The tribunal’s narrow interpretation presents a problem, not just for Christian organisations such as our own, but it would be equally objectionable to expect ‘doctrinal‘ orthodoxy from organisations established by Jews, Moslems or Buddhists etc in that they may not be able to rely upon the exemption due to the fact that there is a divergence in beliefs on key issue of faith and/or practice. The recommendations for a Commonwealth Religious Discrimination Act put forward in the Article 18 Report admittedly do use the terms ‘religion or … creed’, and so may avoid replicating the problems encountered by the tribunal in interpreting the NSW AD Act. Nevertheless, the exact mechanism for the exception should be clarified by all legislation to preclude courts from deciding which opinions of doctrine are orthodox, and therefore protected. 4.6 Conflict of rights (a) HammondCare acknowledges the possibility of tension between the right under Article 3 of the Religion Declaration to express one’s faith in community by establishing religious charities and another’s rights under Article 2 of the Religion Declaration not to be excluded from employment on the basis of religion or belief. (b) Legal rights theorists remind us that rights will often conflict, and that it is not always possible to find a ‘tidy or single-minded account’ of how to resolve such conflicts. (c) But it is important to note: In many cases there is actually no conflict in the first place, as the right not to be excluded is a qualified right. It is not ‘unlawful discrimination’ under ILO 111 to exclude people from employment where religious belief forms part of the inherent requirements of the job. In HammondCare’s experience, the actual number of incidents where even a perceived conflict has materialised is extremely low. Freedom of belief is subject to such limitations as are ‘necessary’ to protect ‘fundamental rights and freedoms of others’ (Article 1.3). It is obvious that where a general right (such as the right not to be discriminated against on the basis of religion) conflicts with a specific right (such as the right to establish religious organisations to express faith in community with others) the specific right should prevail; otherwise, the specific right would be nullified by the general right. To put it bluntly, the right to establish religious organisations is entirely extinguished if those organisations cannot maintain their religious values and mission by deciding which roles require religious conviction. The right not to be excluded from employment, however, is only partially qualified by the exception granted to religious organisations to employ religious people for religious jobs. The unfortunate effect of poor adverse decisions in State courts and tribunals has tended to encourage some religious organisations to be less open about the religious nature of their vision and mission. This is regrettable because, in the few instances where problems have arisen, they have arisen where there are disappointed expectations at either the employer or employee level. Openness about vision, mission and ethos within all employer entities is certainly always to be encouraged. (d) HammondCare also acknowledges that the ICCPR and the Religion Declaration are not binding on the Commonwealth Parliament (or for that matters on State or Territory legislatures) however maintains that it is essential that the AHRC place moral force behind the implementation of the principles of religious freedom contained in both declarations in order to implement appropriate amendment to Commonwealth, State and Territory legislation. 4.7 Recommendations HammondCare recommends as follows: (a) That the selection of employees who share religious beliefs by religious based organisations must remain lawful under Australian law (Commonwealth, State and Territory). (b) That any Australian legislation proscribing unlawful discrimination against people on the basis of religion should provide adequate exceptions for religious organisations to protect the right under the Religion Declaration to practise religion in community by establishing charities. (c) That the meaning of ‘religious institution’ (or ‘religious organisation’ or ‘religious body’) must not be understood so narrowly as to negate the fundamental human right to practise religion in community, including through religious charities. ‘Religious institution’ (or ‘religious organisation’ or ‘religious body’) should be defined broadly, to include nondenominational or independent charities with a Christian mission or values. (d) That ‘genuine occupational qualifications’ must not be determined externally, in ignorance of the religious mission, values and strategy of the religious organisation. (e) That, in the application of exceptions to anti-discrimination laws for religious organisations, Australian courts must not be called on to arbitrate on the validity or otherwise of religious doctrines, tenets, beliefs or teachings. (f) Given that, to date, human rights legislation in Australia has failed to incorporate into the domestic law of Australia (at a Commonwealth, State or Territory level) that there be a clear acknowledgement of the right to religious freedom and that this right is a fundamental right. (g) That human rights legislation in Australia state unequivocally that the fundamental right to religious right has the 2 arms referred to above. (h) That it be acknowledged that the current protections for religious freedom in Australian law which can be placed into 2 broad categories, namely: (i) the ‘inherent requirements of the job’ provision in various legislation; and (ii) the ‘religious susceptibilities’ exception are insufficient to protect the fundamental rights cited above. As a result it imperative that these current provisions be redrafted to provide greater protection to the fundamental right to religious freedom. (i) That the term ‘religious susceptibilities’ used in Australian legislation, even though it appears in some International instruments, is not clearly understood in Australian law. It may therefore benefit from a clearer definition within legislation in force in Australia so as to make it clear that it is broader than religious ‘sensibilities’ and embraces the concept of religious 'beliefs' and 'values' held by individuals and organisations. (j) That the current provisions in Australian legislation (Commonwealth, State and Territory) providing protection for religious freedom require redrafting in order to provide greater protection for the fundamental right to religious freedom in Australia, In this regard HammondCare recommends (i) That the reference to freedom of religion set out in the definition of unlawful discrimination contained in Section 3 of the HREOC Act which currently reads ‘discrimination, except in Part IIB, means:…………………………………… but does not include any distinction, exclusion or preference: (c) in respect of a particular job based on the inherent requirements of the job; or (d) in connection with employment as a member of the staff of an institution that is conducted in accordance with the doctrines, tenets, beliefs or teachings of a particular religion or creed, being a distinction, exclusion or preference made in good faith in order to avoid injury to the religious susceptibilities of adherents of that religion or that creed.’ should be amended. HammondCare recommends that the AHRC consider the appropriateness of rewording in similar terms to the following: ‘discrimination, except in Part IIB, means:………………………… but does not include any distinction, exclusion or preference: (c) in respect of a particular job based on the inherent requirements of the job as determined in good faith by the institution based on the institution’s values , beliefs and principles; or (d) in connection with employment as a member of the staff of an institution that is conducted in accordance with religious values, beliefs and principles being where the body considers in good faith that such distinction, exclusion or preference is based on the institution’s religious value , beliefs and principles. (e) reference to an institution’s values, beliefs and principles means the values, beliefs and principles as determined in good faith by the institution.’ (ii) That the reference to freedom of religion set out in Section 37 of the SD Act which currently reads: ‘37 Religious bodies Nothing in Division 1 or 2 affects: (a) the ordination or appointment of priests, ministers of religion or members of any religious order; (b) the training or education of persons seeking ordination or appointment as priests, ministers of religion or members of a religious order; (c) the selection or appointment of persons to perform duties or functions for the purposes of or in connection with, or otherwise to participate in, any religious observance or practice; or (d) any other act or practice of a body established for religious purposes, being an act or practice that conforms to the doctrines, tenets or beliefs of that religion or is necessary to avoid injury to the religious susceptibilities of adherents of that religion.’ should be amended. HammondCare recommends that the AHRC consider the appropriateness of rewording in similar terms to the following: ‘37 Religious bodies Nothing in Division 1 or 2 affects: (a) the ordination or appointment of priests, ministers of religion or members of any religious order; (b) the training or education of persons seeking ordination or appointment as priests, ministers of religion or members of a religious order; (c) the selection or appointment of persons to perform duties or functions for the purposes of or in connection with, or otherwise to participate in, any religious observance or practice; or (d) any other act or practice of a body conducted in accordance with religious values, beliefs and principles where the body considers in good faith that such act or practice is based on the body’s religious values, beliefs and principles. (e) reference to an institution’s values, beliefs and principles means the values, beliefs and principles as determined in good faith by the institution. (iii) Furthermore, that the AHRC make every effort to persuade State and Territory legislatures to enact similar provisions in human right legislation across Australia. In this regard HammondCare notes that, as it currently operates in NSW only, it is directly affected by, , legislation operating in this jurisdiction only. However this should not be taken to suggest that HammondCare would not support, as a matter of public policy, the enactment of similar provisions in other States and Territories of Australia. (iv) That the AHRC acknowledge and accept that the reference to freedom of religion set out in Section 56 of the Anti- Discrimination Act 1977 (NSW) which currently states: ‘56 Religious bodies Nothing in this Act affects: (a) the ordination or appointment of priests, ministers of religion or members of any religious order, (b) the training or education of persons seeking ordination or appointment as priests, ministers of religion or members of a religious order, (c) the appointment of any other person in any capacity by a body established to propagate religion, or (d) any other act or practice of a body established to propagate religion that conforms to the doctrines of that religion or is necessary to avoid injury to the religious susceptibilities of the adherents of that religion. should be amended. HammondCare recommends wording in similar terms to the following: ‘56 Religious bodies Nothing in this Act affects: (a) the ordination or appointment of priests, ministers of religion or members of any religious order; (b) the training or education of persons seeking ordination or appointment as priests, ministers of religion or members of a religious order; (c) the selection or appointment of persons to perform duties or functions for the purposes of or in connection with, or otherwise to participate in, any religious observance or practice; or (d) any other act or practice of a body conducted in accordance with religious values, beliefs and principles where the body considers in good faith that such act or practice is based on the body’s religious values, beliefs and principles. (e) reference to an institution’s values, beliefs and principles means the values, beliefs and principles as determined in good faith by the institution. 5 Government subsidies to and advocacy by religious charities 5.1 HammondCare’s position (a) The subsidising by government of some social services run by religious charities does not pose any general threat to the Australian principle of separation of church and state. (b) The essence of any such subsidy arrangement is quid pro quo – that is, society obtains many needed social services and the religious charities obtains monetary support for the cost of running such social services. (c) To exclude religious charities from competing for government subsidies based on the merits of their programs would be unjustifiable discrimination under the Religion Declaration. (d) HammondCare maintains that, in providing subsidies to charities, governments save millions on infrastructure and gain great efficiency. They regulate outcomes and require certain standards to be met internally. (e) Christian charities deliver the overwhelming majority of Australia’s nongovernment welfare services. According to a recent Access Economics report 16, such charities deal with some 4 million Australians each year. (f) Governments cannot also have the same total control over inputs and processes of a funded program of a religious institution as if they ran the program(s) themselves. (g) Giving subsidies to religious organisations will never accord to governments the right to change the mission or values of a religious organisation, any more than awarding a contract to a business gives it the right to supplant its shareholders. (h) Regulation of the religious institution’s standards, outcomes and some processes is appropriate. But religious charities remain religious charities even when some of their programs receive government subsidies. (i) International law and Australian law both insist that there is a role for religious voices, alongside others, in the policy debates of the Australian nation. (j) HammondCare maintains that, while there is no general reason why government subsidising of projects run by religious organisations threatens the separation of church and state, there is a risk that governments will attempt to use service subsidy contracts with religious charities to buy their silence. This threatens the ability of the churches and other faith-based communities of persons to be an independent voice within Society. Interest groups such as religious charities must not be forced to choose between participating in democratic debate and cooperating with government for the good of the poor and marginalised. (k) As a charity working in the provision social services, HammondCare maintains that advocacy is an essential part of what it does do. (l) The values which inform HammondCare’s position on social issues come from religious teachings on the dignity of human beings and the importance of justice in society. (m) HammondCare is entitled to put its positions forward into policy debates in the expectation that they will be heard and considered along with other voices. Arguments with merit should be adopted, regardless of the political, cultural, academic or critical ideology of the person presenting the view. (n) In this regard, the Commonwealth government's recent commitment to removing so called ‘gag clauses’ from government contracts with charities which prevent them from criticising government policy is to be commended. 5.2 Correction of misunderstanding (a) The discussion paper asks ‘What are some consequences of the emergence of faith-based services as major government service delivery agencies?’ (b) It requires wholesale rewriting of history to talk about the ‘emergence’ of faith-based services ‘as major government service delivery agencies’. HammondCare has already outlined its concerns on this point at paragraph 3.2 of this submission i.e. that in the history of social services in this country it is government, and not the Christian churches, that has only recently emerged. The churches have been there all along. 5.3 Advocacy (a) HammondCare feels compelled to argue, primarily for the good of Australia’s poor and marginalised whom it serves, that there is absolutely nothing in this current arrangement that necessarily threatens the Australian doctrine of the separation of church and state. (b) There needs to be ongoing discussion over how the interaction between church and state should work. However debate over receipt of government subsidies by church based charities tends to be hampered by mischaracterisation both of the Australian doctrine of the separation of church and state, and indeed the nature of the subsidies received by church based groups. (c) HammondCare respects the sentiments of those who champion the doctrine of the separation of church and state. HammondCare too seeks a society which is tolerant of different beliefs. But HammondCare urges great caution when using phrases like the ‘separation of church and state’ in a simplistic, unreflective way. As the American legal theorist Stanley Fish observes, an attempt to achieve impartiality and tolerance using simple distinctions like ‘church and state’ will invariably end up ‘enacting the very liberalism it opposes’ and ‘mirror...the problem it claims to address’. (d) The subsidising of religious based charities to expand their humanitarian projects does not violate the Australian principle of separation of church and state. 5.4 Nature of government subsidies (a) Any suggestion that the subsidising by government of social service programs run by religious charities constitutes the subsidising of that religion, much less the establishment of that religion as a national institution, is misconceived. (b) The essence of any government subsidising arrangement is quid pro quo; society obtains the social services it wants and the religion obtains some financial support to contribute to the cost of running its services. Indeed, the only benefit obtained by the religious groups from this arrangement is an indirect one - i.e. the satisfaction of seeing more poor and marginalised people cared for than would be the case if the religious charity relied solely upon its own resources and that of its supporters as well as the fulfilment of religious imperative. (c) Government grants are awarded based on merit. Religious institutions such as HammondCare have a proven track record in delivering excellence. To exclude such charities from competing for government social service contracts on the basis of religious beliefs, instead of the merits of programs on offer, would constitute, paradoxically, a violation of Australia's obligations under Articles 4 and 2.1 of the Religion Declaration to ensure that ‘no one shall be subject to discrimination by any State, institution, group of persons, or person on grounds of religion or belief.’ 5.5 International law (a) The Discussion Paper asks the question ‘Is there a role for religious voices, alongside others in the policy debates of the nation?’ (b) With respect, HammondCare expresses its dismay that such a question is even being asked. This is most inappropriate and ill-conceived. It would be equally inappropriate for AHRC to ask the question ‘Is there a role for women’s voices. indigenous voices……...’ etc. (c) HammondCare states in a most firm fashion that there is definitely a place for the view of persons and organisations possessing religious values and a religious mission. With the advent of promotion of the dogmas of modernism and postmodernism HammondCare believes that the ‘religious voice’ is entitled to be expressed and heard with much greater intensity and frequency. (d) This question is answered emphatically in the affirmative by the Religion Declaration. Article 4.1 of the Religion Declaration requires that: ‘All States shall take effective measures to prevent and eliminate discrimination on the grounds of religion or belief in the recognition, exercise and enjoyment of human rights and fundamental freedoms in all fields of civil, economic, political, social and cultural life.’ (e) To exclude religious voices from the policy debates of the nation would be unjustifiable and arbitrary discrimination on the grounds of religion or belief. (f) Furthermore, Article 19 of the UCCPR says that: ‘1. Everyone shall have the right to hold opinions without interference. 2. Everyone shall have the right to freedom of expression; this right shall include freedom to seek, receive and impart information and ideas of all kinds, regardless of frontiers, either orally, in writing or in print, in the form of art, or through any other media of his choice. 3. The exercise of the rights provided for in paragraph 2 of this article carries with it special duties and responsibilities. It may therefore be subject to certain restrictions, but these shall only be such as are provided by law and are necessary: (a) For respect of the rights or reputations of others; (b) For the protection of national security or of public order (ordre public), or of public health or morals.’ (g) It should be noted that paragraph 3 of Article 19 of the UCCPR above provides no exception which allows ‘opinions influenced by a religious tradition’ to be silenced. (h) In fact, paragraph 6 of Article 19 of the UCCPR specifies that everybody has the right: ‘(i) To establish and maintain communications with individuals and Communities in matters of religion or belief at the national and international levels.’ (i) International law says that all voices, religious or non religious, have a right to be heard. 5.6 Australian law (a) Independently of Australia’s obligations under international treaties, the Australian Constitution contains an implied commitment to freedom of political communication. (b) Any attempt to exclude religious voices from the policy debates of the nation could be challenged as unconstitutional. 5.7 Recommendations HammondCare recommends as follows: (a) That there should be no restriction on religious institutions competing for government subsidies for social services. (b) That nothing should be done to limit the freedom of religious voices to participate fully in the political life of Australia. (c) That all government bodies in Australia should follow the lead of the Commonwealth government in removing ‘gag clauses’ from government contracts with charities which prevent them from pursuing advocacy programs. 6 Conclusion 6.1 HammondCare trusts that the points made in this submission are of assistance to the AHRC in its deliberations.      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^„@ `„˜ţ‡hˆH. „¨ „˜ţƨ ^„¨ `„˜ţ‡hˆH. „„Ć ^„`„‡hˆH Article . „„Ć ^„`„‡hˆH Section . „Đ„PţĆĐ^„Đ`„Pţ‡hˆH() „`„p˙Ć`^„``„p˙‡hˆH() „đ„PţĆđ^„đ`„Pţ‡hˆH) „€„PţĆ€^„€`„Pţ‡hˆH) „„ŕţĆ^„`„ŕţ‡hˆH) „ „PţĆ ^„ `„Pţ‡hˆH. „0„p˙Ć0^„0`„p˙‡hˆH.„p„0ýĆp^„p`„0ýo(()€ „Ř „˜ţĆŘ ^„Ř `„˜ţ‡hˆH.‚ „¨ „L˙ƨ ^„¨ `„L˙‡hˆH.€ „x„˜ţĆx^„x`„˜ţ‡hˆH.€ „H„˜ţĆH^„H`„˜ţ‡hˆH.‚ „„L˙Ć^„`„L˙‡hˆH.€ „č„˜ţĆč^„č`„˜ţ‡hˆH.€ „¸„˜ţƸ^„¸`„˜ţ‡hˆH.‚ „ˆ„L˙Ćˆ^„ˆ`„L˙‡hˆH. „S„­üĆS^„S`„­üo(‡hˆH „S„­üĆS^„S`„­üo(‡hˆH.„S„­üĆS^„S`„­ü56CJOJQJo(‡hˆH() „S„­üĆS^„S`„­üo(‡hˆH() „đ„üĆđ^„đ`„üo(‡hˆH .... „€„€űĆ€^„€`„€űo(‡hˆH ..... „„đúĆ^„`„đúo(‡hˆH ......  „ „`úĆ ^„ `„`úo(‡hˆH.......  „0„ĐůĆ0^„0`„Đůo(‡hˆH........ „h„˜ţĆh^„h`„˜ţ‡hˆH) „Đ„˜ţĆĐ^„Đ`„˜ţ‡hˆH) „8„˜ţĆ8^„8`„˜ţ‡hˆH) „ „˜ţĆ ^„ `„˜ţ‡hˆH() „„˜ţĆ^„`„˜ţ‡hˆH() „p„˜ţĆp^„p`„˜ţ‡hˆH() „Ř „˜ţĆŘ ^„Ř `„˜ţ‡hˆH. „@ „˜ţĆ@ ^„@ `„˜ţ‡hˆH. „¨ „˜ţƨ ^„¨ `„˜ţ‡hˆH.„p„0ýĆp^„p`„0ýo(()€ „Ř „˜ţĆŘ ^„Ř `„˜ţ‡hˆH.‚ „¨ „L˙ƨ ^„¨ `„L˙‡hˆH.€ „x„˜ţĆx^„x`„˜ţ‡hˆH.€ „H„˜ţĆH^„H`„˜ţ‡hˆH.‚ „„L˙Ć^„`„L˙‡hˆH.€ „č„˜ţĆč^„č`„˜ţ‡hˆH.€ „¸„˜ţƸ^„¸`„˜ţ‡hˆH.‚ „ˆ„L˙Ćˆ^„ˆ`„L˙‡hˆH. „Đ„˜ţĆĐ^„Đ`„˜ţ‡hˆH. „ „˜ţĆ ^„ `„˜ţ‡hˆH. „p„˜ţĆp^„p`„˜ţ‡hˆH. „@ „˜ţĆ@ ^„@ `„˜ţ‡hˆH. „„˜ţĆ^„`„˜ţ‡hˆH. „ŕ„˜ţĆŕ^„ŕ`„˜ţ‡hˆH. „°„˜ţĆ°^„°`„˜ţ‡hˆH. „€„˜ţĆ€^„€`„˜ţ‡hˆH. „P„˜ţĆP^„P`„˜ţ‡hˆH. „h„˜ţĆh^„h`„˜ţ‡hˆH) „Đ„˜ţĆĐ^„Đ`„˜ţ‡hˆH) „8„˜ţĆ8^„8`„˜ţ‡hˆH) „ „˜ţĆ ^„ `„˜ţ‡hˆH() „„˜ţĆ^„`„˜ţ‡hˆH() „p„˜ţĆp^„p`„˜ţ‡hˆH() „Ř „˜ţĆŘ ^„Ř `„˜ţ‡hˆH. „@ „˜ţĆ@ ^„@ `„˜ţ‡hˆH. „¨ „˜ţƨ ^„¨ `„˜ţ‡hˆH. „h„˜ţĆh^„h`„˜ţ‡hˆH) „Đ„˜ţĆĐ^„Đ`„˜ţ‡hˆH) „8„˜ţĆ8^„8`„˜ţ‡hˆH) „ „˜ţĆ ^„ `„˜ţ‡hˆH() „„˜ţĆ^„`„˜ţ‡hˆH() „p„˜ţĆp^„p`„˜ţ‡hˆH() „Ř „˜ţĆŘ ^„Ř `„˜ţ‡hˆH. „@ „˜ţĆ@ ^„@ `„˜ţ‡hˆH. „¨ „˜ţƨ ^„¨ `„˜ţ‡hˆH. „h„˜ţĆh^„h`„˜ţ‡hˆH) „Đ„˜ţĆĐ^„Đ`„˜ţ‡hˆH) „8„˜ţĆ8^„8`„˜ţ‡hˆH) „ „˜ţĆ ^„ `„˜ţ‡hˆH() „„˜ţĆ^„`„˜ţ‡hˆH() „p„˜ţĆp^„p`„˜ţ‡hˆH() „Ř „˜ţĆŘ ^„Ř `„˜ţ‡hˆH. „@ „˜ţĆ@ ^„@ `„˜ţ‡hˆH. „¨ „˜ţƨ ^„¨ `„˜ţ‡hˆH.„Đ„˜ţĆĐ^„Đ`„˜ţCJOJQJ‡hˆH.h „ „˜ţĆ ^„ `„˜ţ‡hˆH.h „p„L˙Ćp^„p`„L˙‡hˆH.h „@ „˜ţĆ@ ^„@ `„˜ţ‡hˆH.h „„˜ţĆ^„`„˜ţ‡hˆH.h „ŕ„L˙Ćŕ^„ŕ`„L˙‡hˆH.h „°„˜ţĆ°^„°`„˜ţ‡hˆH.h „€„˜ţĆ€^„€`„˜ţ‡hˆH.h „P„L˙ĆP^„P`„L˙‡hˆH. „h„˜ţĆh^„h`„˜ţ‡hˆH. „„PţĆ^„`„Pţ‡hˆH.. „Č„ţĆ ^„Č`„ţ‡hˆH... „Ŕ„xýĆp^„Ŕ`„xý‡hˆH.... „¸„čüĆŘ ^„¸`„čü‡hˆH ..... „° „Xüƨ ^„° `„Xü‡hˆH ...... „¨ „ČűĆ^„¨ `„Čű‡hˆH.......  „ „8űĆŕ^„ `„8ű‡hˆH........  „ŕ„`úĆ°^„ŕ`„`ú‡hˆH......... „Đ„˜ţĆĐ^„Đ`„˜ţ‡hˆH. „ „˜ţĆ ^„ `„˜ţ‡hˆH. „p„˜ţĆp^„p`„˜ţ‡hˆH. „@ „˜ţĆ@ ^„@ `„˜ţ‡hˆH. „„˜ţĆ^„`„˜ţ‡hˆH. „ŕ„˜ţĆŕ^„ŕ`„˜ţ‡hˆH. „°„˜ţĆ°^„°`„˜ţ‡hˆH. „€„˜ţĆ€^„€`„˜ţ‡hˆH. „P„˜ţĆP^„P`„˜ţ‡hˆH.„p„0ýĆp^„p`„0ýo(()€ „Ř „˜ţĆŘ ^„Ř `„˜ţ‡hˆH.‚ „¨ „L˙ƨ ^„¨ `„L˙‡hˆH.€ „x„˜ţĆx^„x`„˜ţ‡hˆH.€ „H„˜ţĆH^„H`„˜ţ‡hˆH.‚ „„L˙Ć^„`„L˙‡hˆH.€ „č„˜ţĆč^„č`„˜ţ‡hˆH.€ „¸„˜ţƸ^„¸`„˜ţ‡hˆH.‚ „ˆ„L˙Ćˆ^„ˆ`„L˙‡hˆH.„8„˜ţĆ8^„8`„˜ţOJQJo(‡hˆHˇđ „ „˜ţĆ ^„ `„˜ţ‡hˆH. „p„˜ţĆp^„p`„˜ţ‡hˆH. „@ „˜ţĆ@ ^„@ `„˜ţ‡hˆH. „„˜ţĆ^„`„˜ţ‡hˆH. „ŕ„˜ţĆŕ^„ŕ`„˜ţ‡hˆH. „°„˜ţĆ°^„°`„˜ţ‡hˆH. „€„˜ţĆ€^„€`„˜ţ‡hˆH. „P„˜ţĆP^„P`„˜ţ‡hˆH.„p„0ýĆp^„p`„0ýo(()€ „Ř „˜ţĆŘ ^„Ř `„˜ţ‡hˆH.‚ „¨ „L˙ƨ ^„¨ `„L˙‡hˆH.€ „x„˜ţĆx^„x`„˜ţ‡hˆH.€ „H„˜ţĆH^„H`„˜ţ‡hˆH.‚ „„L˙Ć^„`„L˙‡hˆH.€ „č„˜ţĆč^„č`„˜ţ‡hˆH.€ „¸„˜ţƸ^„¸`„˜ţ‡hˆH.‚ „ˆ„L˙Ćˆ^„ˆ`„L˙‡hˆH.„p„0ýĆp^„p`„0ýo(()€ „Ř „˜ţĆŘ ^„Ř `„˜ţ‡hˆH.‚ „¨ „L˙ƨ ^„¨ `„L˙‡hˆH.€ „x„˜ţĆx^„x`„˜ţ‡hˆH.€ „H„˜ţĆH^„H`„˜ţ‡hˆH.‚ „„L˙Ć^„`„L˙‡hˆH.€ „č„˜ţĆč^„č`„˜ţ‡hˆH.€ „¸„˜ţƸ^„¸`„˜ţ‡hˆH.‚ „ˆ„L˙Ćˆ^„ˆ`„L˙‡hˆH.„p„0ýĆp^„p`„0ýo(()€ „Ř „˜ţĆŘ ^„Ř `„˜ţ‡hˆH.‚ „¨ „L˙ƨ ^„¨ `„L˙‡hˆH.€ „x„˜ţĆx^„x`„˜ţ‡hˆH.€ „H„˜ţĆH^„H`„˜ţ‡hˆH.‚ „„L˙Ć^„`„L˙‡hˆH.€ „č„˜ţĆč^„č`„˜ţ‡hˆH.€ „¸„˜ţƸ^„¸`„˜ţ‡hˆH.‚ „ˆ„L˙Ćˆ^„ˆ`„L˙‡hˆH.„p„0ýĆp^„p`„0ýo(()€ „Ř „˜ţĆŘ ^„Ř `„˜ţ‡hˆH.‚ „¨ „L˙ƨ ^„¨ `„L˙‡hˆH.€ „x„˜ţĆx^„x`„˜ţ‡hˆH.€ „H„˜ţĆH^„H`„˜ţ‡hˆH.‚ „„L˙Ć^„`„L˙‡hˆH.€ „č„˜ţĆč^„č`„˜ţ‡hˆH.€ „¸„˜ţƸ^„¸`„˜ţ‡hˆH.‚ „ˆ„L˙Ćˆ^„ˆ`„L˙‡hˆH.„h„˜ţĆh^„h`„˜ţ^Jo(‡hˆH. „ „˜ţĆ ^„ `„˜ţ‡hˆH.’ „p„L˙Ćp^„p`„L˙‡hˆH. „@ „˜ţĆ@ ^„@ `„˜ţ‡hˆH. „„˜ţĆ^„`„˜ţ‡hˆH.’ „ŕ„L˙Ćŕ^„ŕ`„L˙‡hˆH. „°„˜ţĆ°^„°`„˜ţ‡hˆH. „€„˜ţĆ€^„€`„˜ţ‡hˆH.’ „P„L˙ĆP^„P`„L˙‡hˆH.$‰˙˙˙ƒ˙˙˙‚˙˙˙˙˙˙€˙˙˙ˆ˙˙˙}˙˙˙|˙˙˙˙˙˙~˙˙˙¨"CNč/Ä>`ˇ!F ˝JĂx)Ň}€ťtN}Ăx)@űS ţöuŇ1 oFEH&?90Źô14ŒűS ţq;ĂOŘűS ţžSCc$üS ţř|7 žSCc " $ätČ ůn 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