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“Taking Religion Seriously”? Human Rights and Hijab in Europe— Some Problems of Adjudication

Published online by Cambridge University Press:  24 April 2015

Peter Cumper  and
Tom Lewis
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It is a view widely held amongst psychologists that human beings have a basic need to create a positive social identity for themselves, either as individuals or as members of a group. In this regard, choice of dress is likely to be particularly important. A person's clothes can reveal much about their identity, in relation to their gender, class, sexual orientation, and religious beliefs. Yet what an individual wears can also attract great controversy, as evidenced by the fact that, in Europe of late, there have been few issues more controversial than that of religious dress.

Today in towns and cities across Europe a significant proportion of Muslims—in particular Muslim females—have eschewed conventional western clothes in favor of garments (such as veils and headscarves) traditionally associated with Islam. With a new generation of “European Muslims” keen to cultivate a distinct identity for themselves as members of the continent's second largest religion, Islamic dress often has an “emblematic status” as a “powerful and overdetermined marker of difference.” Yet the right to wear religious dress varies significantly in Europe. In some countries there are clear restrictions on what can (or cannot) be worn in public (e.g., France and Turkey), whereas in other parts of the continent (e.g., the U.K.) young people are relatively free to wear the religious dress of their choice. Mindful of this state of affairs, the European Court of Human Rights has chosen to tread warily, letting governments retain considerable discretion in the field of religious dress. Consequently, states enjoy a wide “margin of appreciation” when determining whether their curbs on religious symbols or related garments are compatible with Article 9 of the European Convention on Human Rights (ECHR).

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Articles
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Journal of Law and Religion , Volume 24 , Issue 2 , 2008 , pp. 599 - 627
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Copyright © Center for the Study of Law and Religion at Emory University 2008

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61. Id. at ¶ 108.

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70. Art. 2 of the Constitution of the Republic of Turkey (1992) states: “the Republic of Turkey is a democratic, secular (laik) and social state based on the rule of law, respectful of human rights in a spirit of social peace” (quoted in Şahin v. Turk., 44 Eur. H.R. Rep. 5, ¶ 29, 127 (2005)).

71. Şahin v. Turk., 44 Eur. H.R. Rep. 5, ¶ 113, 127 (2005).

72. Şahin v. Turk., 41 Eur. H.R. Rep. 8, ¶ 91, 129-130 (2004). The Turkish government reiterated the arguments that it had put before the Chamber at the Grand Chamber hearing.

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74. Şahin v. Turk., 44 Eur. H.R. Rep. 5, Ş 115, 128 (2005) (quoting Şahin v. Turk., 41 Eur. H.R. Rep. 8, ¶¶ 107-109 (2004)).

75. Id.

76. Id. at 129-130.

77. Id. at 129 (quoting Şahin v. Tarit., 41 Eur. H.R. Rep. 8, ¶ 109, 133 (2004)). The Court referred to its earlier decision in Refah Partisi (Welfare Party) v. Turk., 37 Eur. H.R. Rep. 1, 1 (2003), where a ban on a political party that had been elected to government and whose members had criticized democracy and called for the introduction of shari'a law, did not breach Art. 11 of the ECHR. In Refah Partisi, the Court stated that the prohibition of the headscarf may be legitimate if necessary for the protection of public order, or for the rights and freedoms of others. Id. at ¶ 92, 33.

78. Şahin v. Turk., 44 Eur. H.R. Rep. 5 ¶ 116, 129 (2005).

79. Id.

80. Id. at ¶ 121, 130.

81. Id. at 141 (Tulkens, J., dissenting).

82. There was found to be no breach of her right to education under Art. 2 of Protocol 1, or of Articles 8, 10 or 14. Id. at ¶¶ 163-166, 135-138.

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107. Şahin v. Turk., 44 Eur. H.R. Rep. 5, ¶ 115, 128 (2005).

108. Id. at 143-144 (Tulkens, J., dissenting).

109. Id.

110. Article 8 of the ECHR provides that:

  1. Everyone has the right to respect for his private and family life, his home and his correspondence.

  2. There shall be no interference by a public authority with the exercise of this right except such as is in accordance with the law and is necessary in a democratic society in the interests of national security, public safety or the economic well being of the country, for the prevention of disorder or crime, for the protection of health or morals, or for the protection of the rights and freedoms of others.

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111. Dudgeon v. U.K., 4 Eur. H.R. Rep. 149, ¶ 52, 165, (1981).

112. Goodwin v. U.K., 35 Eur. H.R. Rep. 18, ¶ 90, 476, (2002); see also Keenan v. U.K., 33 Eur. H.R. Rep. 38 ¶ 92, 958 (2001); Pretty v. U.K., 35 Eur. H.R. Rep. 1 ¶ 61, 35-36 (2002).

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114. Article 10 of the ECHR also follows the two paragraph structure of Articles 8 and 9: Everyone has the right to freedom of expression. This right shall include the freedom to hold opinions and to receive and impart information and ideas without interference by public authority ….

The exercise of these freedoms, since it carries with it duties and responsibilities, may be subject to such formalities, conditions, restrictions or penalties as are prescribed by law and are necessary in a democratic society in the interests of national security, territorial integrity or public safety, for the prevention of disorder or crime, for the protection of health or morals, for the protection of the reputation or rights of others, for preventing the disclosure of information received in confidence, or for maintaining the authority and impartiality of the judiciary.

ECHR, supra n. 15.

115. United Communist Party Turk. v. Turk, 26 Eur. H.R. Rep. 121, ¶ 45, 148 (1998).

116. See Castells v. Spain, 14 Eur. H.R. Rep. 445, 458 (1992); Lingens v. Austria, 8 Eur. H.R. Rep. 407, 418 (1986).

117. VgT Verein g gegenTierfabriken v. Switz., 34 Eur. H.R. Rep. 4 (2001).

118. Murphy v. Ire., 38 Eur. H.R. Rep. 13 (2003).

119. Id. at ¶ 38, 226.

120. Id. at ¶ 67, 234.

121. See Andrew Geddis, You Can't Say “God” on the Radio: Freedom of Expression, Religious Advertising and the Broadcast Media after Murphy v. Ireland, 2 European Human Rights L. Rev. 181, 181 (2004). See also Lewis, Tom, What Not to Wear: Religious Rights, the European Court and the Margin of Appreciation, 56 Intl. & Comp. L.Q. 395, 398–399 (2007)Google Scholar.

122. See Rekvényi v. Hung., 30 Eur. H.R. Rep. 519, ¶ 26, 543-544 (2000); Oberschlick v. Austria, 19 Eur. H.R. Rep. 389, ¶ 68, 405 (1991); Lingens v. Austria, 8 Eur. H.R. Rep. 407, ¶ 42, 419 (1986).

123. Geddis, supra n. 121, at 189.

124. Moscow Branch of the Salvation Army v. Russ., 44 Eur. H.R. Rep. 46 (2007) [hereinafter Moscow Branch]; see also Biserica Adevarat Ortodoxa din Moldova v. Moldova, 2007 European Ct. Human Rights App. No. 592/03, http://cmiskp.echr.coe.int/tkp197/view.asp?item=1&portal=hbkm&action=html&highlight=moldova&sessionid=14651578i&skin=hudoc-en; Church of Scientology Moscow v. Russ., 46 Eur. H.R. Rep. 16 (2007). See Lewis supra n. 121, at 410-411.

125. The reasons advanced by the domestic authorities for the refusal included: an insufficient number of founding members, the absence of documents showing their residence in Russia, the paramilitary structure of the organization and an inconsistent description of the organization's religious affiliation. Moscow Branch, 44 Eur. H.R. Rep., ¶ 14-20, 916–918Google Scholar.

126. Article 11 of the ECHR, following the 2 paragraph formula of Articles 8, 9 and 10, provides that:

Everyone has the right to freedom of peaceful assembly and to freedom of association with others, including the right to form and join trade unions for the protection of his interests.

No restrictions shall be placed on the exercise of these rights other than such as are prescribed by law and are necessary in a democratic society in the interests of national security or public safety, for the prevention of disorder or crime, of the protection of health or morals or for the protection of the rights and freedoms of others. This article shall not prevent the imposition of lawful restrictions on the exercise of these rights by members of the armed forces, of the police or of the administration of the State.

ECHR, supra n. 15.

127. Moscow Branch, 44 Eur. H.R. Rep., ¶ 58, 927–928Google Scholar.

128. Id. at ¶ 61, 928.

129. Id. at ¶ 76, 931-932.

130. Id. at ¶ 75, 931.

131. Id. at ¶ 61, 928.

132. The Court in Moscow Branch concluded that despite the Salvation Army's paramilitary structure and appearance “[i]t could not seriously be maintained that the applicant branch advocated a violent change of constitutional foundations or thereby undermined the integrity or security of the State.” 44 Eur. H.R. Rep., ¶ 92, 934. This is in contrast to the Article 11 claim in Refah Partisi (Welfare Party) v. Turk., where the Court found that a political party's policies were anti-democratic and thus contrary to the entire ethos of the ECHR. 37 Eur. H.R. Rep. 1, ¶ 86, 32 (2003).

133. For example, in Moscow Branch, the gathering together of people in associations was in itself regarded as being good for democracy. 44 Eur. H.R. Rep., ¶ 61, 928.

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137. Id. at 381-382.

138. Şahin v. Turk., 44 Eur. H.R. Rep. 5, 140 (2005) (Tulkens, J., dissenting).

139. Gündüz v. Turk., 41 Eur. H.R. Rep. 5 (2005).

140. Id. at ¶¶ 51-53, 74. The Court stressed the need to look at the context and circumstances of the case “as a whole.” Id. at ¶¶ 42 & 52, 71 & 74.

141. Id. at ¶ 43, 71.

142. Gündüz, 44 Eur. H.R. Rep. at ¶ 44, 72Google Scholar.

143. Id. at ¶ 49, 73.

144. Id.

145. Id. at ¶ 51, 73 (restating its position in Refah Partisi, 37 Eur. H.R. Rep., ¶ 110, 39Google Scholar).

146. Id. at ¶ 51, 74.

147. Id.

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150. Gündüz, 44 Eur. H.R. Rep., ¶ 51, 73Google Scholar.

151. See e.g. the facts of Refah Partisi, 37 Eur. H.R. Rep., ¶¶ 10–39Google Scholar.

152. Indeed, a counter-slippery slope argument could be advanced on the following lines: “if you do allow censorship of such pluralistic debate on this subject matter today, what speech will you be punishing tomorrow?” See Schauer, supra n. 136, at 381.

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