Conscription of white males to the South African Defence Force between 1969 and 1994 was one of the measures used by the South African government to uphold apartheid and white supremacy. While it appeared that the majority of white males and their families supported the National Party propagated ideologies of the country at the time and felt it was their duty to render military service, there were some for whom this duty provided a conflict of conscience. Giving expression to this conflict and finding constructive ways of dealing with it was almost impossible within the highly restrictive, repressive political, legal and social climate of that time. Limited options seemed available to the young men who had objections to serving in the military, namely exile, evasion or deferment: personal choices that drove people into physical and emotional isolation, and which did not engage the state in the resolution of this conflict. Some young men, however, chose to confront the state and object openly. This began a protracted series of negotiations with ruling authorities, debates within state structures, legislative changes and prosecutions that attempted to prevent and quash the presence of objectors. In the face of this oppression, family and friends formed themselves into solidarity groups around individual objectors to support them in handling the consequences of their objection and in making their stance known and heeded by the government. And so began a movement for change, which over the years learned the skills of nonviolent direct action and constructively challenged the state on issues of conscription and the militarisation of society. This initiative, known as the Conscientious Objector Support Group, although small in scale, ranks as one of the anti-apartheid movements that contributed to South Africa’s peaceful transition to democracy. As such it has invaluable lessons to share with movements for change throughout the world that are presently grappling with situations of human rights’ violations. / Thesis (M.Com.)-University of KwaZulu-Natal, Durban, 2008.

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No description available.

The increasing availability of easy-to-use end-to-end encrypted messaging applications has made it possible for more people to conduct their conversations privately. This is something that criminals have taken advantage of and it has proven to make digital forensic investigations more difficult as methods of decrypting the data are needed. In this thesis, data from iOS and Windows devices is extracted and analysed, with focus on the application Signal. Even though other operating systems are compatible with the Signal application, such as Android, it is outside the scope of this thesis. The results of this thesis provide access to data stored in the encrypted application Signalwithout the need for expensive analysis tools. This is done by developing and publishing the first open-source script for decryption and parsing of the Signal database. The script is available for anyone at https://github.com/decryptSignal/decryptSignal.

In 1936 the founders of PAX aimed at 'resistance to modern warfare on grounds of traditional morality'. Believing that 'just war' criteria could no longer be met, they called themselves pacifists. Although most members were Roman Catholic Pax did not claim to be a 'Catholic society' because the RC Church at that time took an opposing view, particularly of conscientious objection. Church authorities attempted to censor Pax literature and instructed clergy to resign from the society. Pax supported conscientious objectors during the Second World War. When membership declined afterwards it continued to publish the Pax Bulletin and to provide a forum where Catholics could debate theological and practical questions of war and peace. By the 1960s Pax had gained some distinguished sponsors and a branch in the United States - support which enabled it to influence debate at the Second Vatican Council in 1965. The Council endorsed the right to conscientious objection. In 1971 Pax merged with Pax Christi, the international Catholic peace organisation which began in France in 1944/45. This is the first detailed historical study of the Roman Catholic element in the British peace movement. The story of Pax demonstrates the part that even a small pressure group can play in changing public opinion through patient work. Eventually, despite apathy and opposition, Pax helped bring the RC Church to a recognition of the right to conscientious objection and played a crucial role in the development of a more widespread peace movement within the Church

Doctor of Philosophy / Department of History / Mark P. Parillo / The primary figure in the creation and administration of alternative service for conscientious objectors (COs) during World War II was General Lewis B. Hershey, Director of the Selective Service. With an executive order by President Franklin D. Roosevelt placing the responsibility for alternative service on the shoulders of Hershey, any program within Civilian Public Service (the alternative service program for COs) desired by the Historic Peace Churches (Brethren, Mennonite, Society of Friends) needed Hershey’s approval before it could commence. As a product of the National Guard, Hershey possessed a strong belief in the duty of the citizen to the state in a time of national emergency. However, Hershey also had Mennonite ancestry and a strong belief in minority rights. Though not personally religious, all of his beliefs towards religion, duty, minority rights, and service contributed to a much more liberal policy for COs during World War II, compared to the insensitive treatment of them during the First World War. In short, “Protector of Conscience, Proponent of Service” argues that Lewis Hershey held the primary authority for constructing policy concerning conscientious objection during World War II, and his personal beliefs and actions in shaping alternative service during that time established precedent for the remaining years of conscription in the United States. From the initial peacetime draft in 1940 to the end of conscription in 1973, alternative service remained as the central form of a CO’s duty to the state in lieu of serving in the military. Hershey’s beliefs and actions during World War II resulted in a concept of alternative service that remained for the following years of conscription in the United States, providing an illuminating example of how the concept of the citizen soldier evolved in American military history and extended even to those who refused to serve in the military.

Submitted by admin tede (tede@pucgoias.edu.br) on 2017-03-09T19:25:20Z No. of bitstreams: 1 SEVERINO BREDA DA SILVA.pdf: 1408447 bytes, checksum: 9955f2c6ad4f0fcc781596047492ee3a (MD5) / Made available in DSpace on 2017-03-09T19:25:20Z (GMT). No. of bitstreams: 1 SEVERINO BREDA DA SILVA.pdf: 1408447 bytes, checksum: 9955f2c6ad4f0fcc781596047492ee3a (MD5) Previous issue date: 2016-08-29 / This thesis analyzes the conflict of rights and duties motivated by the guard "Biblical Sabbath" or "Natural Sabbath" by followers of Adventist religion Seventh- Day. For Seventh-Day Adventists, the Sabbath observance is a proof of fidelity and loyalty faithful to their God. It is a matter of obedience to sacred time reserved by the eternal and immutable law of God. It is an indispensable dogma and a bond with God from the beginning to its end. According to the followers of Adventist religion the Seventh-Day Sabbath is the center of worship and service to God and establishes such an understanding in the books of Exodus 20, 8-11, Leviticus 23, 32 and Deuteronomy 16, 6 respectively. The aim of this thesis is to analyze the question of the characteristics of the guard of the "Sabbath" by followers of Adventist religion Seventh-Day, their biblical interpretation. The practice of Sabbath guard presented as a collision of fundamental rights and principles. The right to education and work in conflict with the right to religious freedom, both public, and private, especially regarding the provision of public procurement and in the educational environment and with respect to the practice of secular and labor activities on sabbatical from the sunset of Friday to the sunset of Saturday. / A presente tese analisa o conflito de direitos e deveres motivados pela guarda do “sábado bíblico” ou “sábado natural” por seguidores da religião Adventista do Sétimo Dia. Para os Adventistas do Sétimo Dia, a observância do sábado é uma prova de fidelidade e lealdade do fiel para com o seu Deus. É uma questão de obediência ao tempo sagrado reservado pela lei eterna e imutável de Deus. É um dogma irrenunciável e um laço com Deus desde o seu início até o seu fim. De acordo com os adeptos da religião Adventista do Sétimo Dia, o sábado é o centro da adoração e culto a Deus e fundamentam tal entendimento nos livros de Êxodo 20,8-11, Levítico 23,32 e Deuteronômio 16,6, respectivamente. O objetivo da presente tese é analisar as características da questão da guarda do “sábado” por adeptos da religião Adventista do Sétimo Dia e sua interpretação bíblica. A prática da guarda sabática apresenta-se como uma colisão de direitos e princípios fundamentais. O direito à educação e ao trabalho em conflito com o direito à liberdade religiosa, tanto na esfera pública, quanto particular, principalmente com relação à prestação de concursos públicos e no meio educacional e com relação à prática de atividades seculares e laborais no período sabático, do pôr-do-sol de sexta-feira ao pôr-do-sol do sábado.

O tema proposto para o presente estudo gravitou ao redor da relação arbitragem e execução no direito brasileiro. A primeira parte dedicou-se ao estudo da arbitragem e da convenção de arbitragem e da sentença arbitral, de modo a situar o tema, destacando as principais características que acabam por refletir no tema da execução. Após, foi analisada a execução da sentença arbitral, nacional e estrangeira, bem como a possibilidade de ser proferida a sentença arbitral parcial e como se dá sua execução. Ademais, verificou-se a necessidade de prévia homologação da sentença arbitral estrangeira para que possa ser executada no país. Ato contínuo, demonstrou-se a execução de medidas liminares concedidas pelo árbitro e a possibilidade do árbitro determinar medidas de apoio de natureza coercitiva. Também, analisou-se a sentença arbitral ilíquida e a necessidade do procedimento de liquidação antes de sua execução perante o Poder Judiciário. Em um terceiro momento dedicou-se a análise dos meios de defesa do executado na execução da sentença arbitral e demais formas de impugnação desta, notadamente a ação anulatória. Verificou-se a possibilidade de a impugnação ser utilizada como meio de anulação da sentença, desde que respeitado o prazo decadencial de noventa dias estabelecido na lei, o que também é aplicado no caso de execução de sentença parcial. Posteriormente, analisouse a execução do título executivo extrajudicial em que foi previsto convenção de arbitragem, concluindo-se pela impossibilidade do uso dos embargos do devedor para discussão do mérito e a necessidade de instauração da arbitragem. / The theme proposed for this study revolves around the relationship between arbitration and enforcement under Brazilian law. The first part was dedicated to the study of arbitration and arbitration agreements and of arbitral awards, so as to set the bases for this dissertation, highlighting the main characteristics that eventually have reflections in enforcement. Afterwards, the enforcement of national and foreign arbitral awards was analysed, along with the possibility of rendering partial awards and how their enforcement is carried out. Furthermore, the necessity of recognising a foreign award prior to its enforcement in Brazil was acknowledged. Subsequently, the enforcement of preliminary measures granted by arbitrators and the possibility of an arbitrator granting coercive and supportive measures were demonstrated. In addition to that, awards passed with no fixed amount and the necessity of the fixation of such amount prior to their enforcement in court were analysed. In its third stage, this dissertation was dedicated to reviewing defence mechanisms for the debtor in proceedings for the enforcement of arbitral awards and further objections thereto, namely the motion to set aside arbitral award. The possibility of the objection to enforcement be utilised as a setting aside mechanism was confirmed, as long as the limitation period of ninety days set forth in law is observed, which is also applied to the enforcement of partial awards. Eventually, the enforcement of extrajudicial deeds in which an arbitration clause is inserted was analysed, and the conclusion was that the filing of a motion to stay enforcement in order to discuss the merits of the case was found to be inadmissible, as in that scenario, initiating arbitral proceedings is necessary.

In 1936 the founders of PAX aimed at 'resistance to modern warfare on grounds of traditional morality'. Believing that 'just war' criteria could no longer be met, they called themselves pacifists. Although most members were Roman Catholic Pax did not claim to be a 'Catholic society' because the RC Church at that time took an opposing view, particularly of conscientious objection. Church authorities attempted to censor Pax literature and instructed clergy to resign from the society. Pax supported conscientious objectors during the Second World War. When membership declined afterwards it continued to publish the Pax Bulletin and to provide a forum where Catholics could debate theological and practical questions of war and peace. By the 1960s Pax had gained some distinguished sponsors and a branch in the United States - support which enabled it to influence debate at the Second Vatican Council in 1965. The Council endorsed the right to conscientious objection. In 1971 Pax merged with Pax Christi, the international Catholic peace organisation which began in France in 1944/45. This is the first detailed historical study of the Roman Catholic element in the British peace movement. The story of Pax demonstrates the part that even a small pressure group can play in changing public opinion through patient work. Eventually, despite apathy and opposition, Pax helped bring the RC Church to a recognition of the right to conscientious objection and played a crucial role in the development of a more widespread peace movement within the Church

La fausse qualification de «moyen de défense» attribuée par tradition à l'exception de procédure a conduit le législateur à la soumettre à un régime totalement incohérent et inadapté. L'illustration en est donné par l'échec constaté de l'exclusivité de compétence attribuée au juge de la mise état sur les exceptions de procédure, échec se matérialisant par les nombreuses dérogations que ne cesse d'apporter la jurisprudence à leur régime. Elle se traduit aussi par la quasi-impossibilité pour le demandeur à l'action principale de s'en prévaloir, ce en totale contradiction avec l'esprit des textes. Cette incohérence est illustrée enfin par les confusions opportunistes entre exception de procédure, fin de non-recevoir, incident et défense au fond. L'exception de procédure n'est pas un moyen de défense mais une demande incidente relative à la marche de la procédure qui en termes d'ordre logique doit être examinée par préalable au fond. Elle n'intéresse donc que les rapports procéduraux c'est-à-dire l'instance dont l'ouverture et la conduite aux termes des articles 1 et 2 du Code de procédure civile appartiennent aux parties. La classification et le régime des exceptions de procédure doivent en tenir compte. Il faut donc distinguer les exceptions de procédure opposées à l'ouverture de l'instance de celles qui sont opposées à sa continuation. Seules les premières doivent relever de la compétence exclusive du juge de la mise en état de qui on doit réussir à faire un véritable juge de l'introduction de l'instance. Les exceptions de procédure opposées à la continuation, par contre, doivent pouvoir être proposées au fur et à mesure de leur survenance ou de leur révélation sauf la possibilité pour le juge de les écarter ou de prononcer des condamnations pécuniaires à l'encontre de la partie qui se serait abstenue dans une intention dilatoire ou abusive de les soulever plus tôt. / The false qualification of "defense" awarded by tradition to the procedural objection led the legislator to submit it to a totally inconsistent and unsuitable regime. The illustration is given by the failure noticed by the exclusivity of competence awarded to the judge of the enabled on the procedural objections, failure materializing by the numerous dispensations which the jurisprudence continues bringing to their regime. It is also translated by the quasi-impossibility for the applicant in the main action to claim it in whole contradiction with the spirit of Law. This incoherence is finally illustrated by the opportunist confusions between procedural objection, refusal of the action's receving, incident and defense in fact. The procedural objection is not a defense but an incidental request relative to the step of the procedure which in term of logical order must be examined by prerequisite in fact. It thus interests only the procedural relationships that is to say the instance which the opening and the conduct (driving) in compliance with the articles 1 and 2 of the Code of civil procedure belong to the parties. The classification and the regime of the procedural objections have to take it into account. It is thus necessary to distinguish the procedural objections on the contrary to the opening of the authority of those who are set against its continuation. Only the first ones have to be a matter of the exclusive competence of the judge of the enabled of whom we have to manage to make a real judge of the introduction of the instance. The procedural objections opposed to the continuation, on the other hand, must be able to be suggested according to their emergence or to their revelation except the possibility for the judge ruling out them or pronouncing pecuniary condemnations against the party which would have abstained in a delaying or unfair intention to raise them earlier.