Hile there could be instrumental factors, a part of the objections have stemmed from genuine resentment towards the human rights policies of `Western’ powers (Castellino and Redondo 2006, p. 21). While the `Asian values’ debate has coalesced about human rights, this emphasis on cultural and territorial integrity could also be employed to understand resistance to minority protection in Asia. Not merely at the domestic level, there has also been little focus to minority protection in the Ionomycin Epigenetic Reader Domain regional level. Even inside the Association of Southeast Asian Nations [ASEAN], which is the only permanent regional grouping in Asia, minority rights or protection has not been a priority.1 ASEAN documents make virtually no reference to minorities or indigenous peoples (Meijknecht and de Vries 2010, p. 76). Instead, the various ASEAN documents employ the language of cultural diversity and unity. The ASEAN Charter, which entered into force in December 2008, included principles emphasizing “respect for the distinctive cultures, languages and religions with the peoples of ASEAN” at the same time as “their widespread values in the spirit of unity in diversity” (Charter with the Association of Southeast Asian Nations 2007, Art. 2(2)(l)). Similarly, the ASEAN Human Rights Declaration, adopted in 2012, similarly does not make direct reference to the rights of minorities. As an alternative, the Declaration merely states that the rights of “vulnerable and marginalized groups are an inalienable, integral and indivisible part of human rights and basic freedoms” as certainly one of its general principles (ASEAN Human Rights Declaration 2013, General Principle 6). In contrast, the ASEAN Human Rights Declaration recognizes that each person has “the proper to freedom of believed, conscience, and religion” and that “[a]ll forms of intolerance, discrimination and incitement of hatred based on EIDD-1931 Biological Activity religion and beliefs shall be eliminated” (ASEAN Human Rights Declaration 2013, Art. 22). The Declaration also states that “education shall allow all persons to participate proficiently in their respective societies, promote understanding, tolerance and friendship amongst all nations, racial and religious groups, and boost the activities of ASEAN for the maintenance of peace” (ASEAN Human Rights Declaration 2013, Art. 31(three)). Minority groups thus usually be observed as possible contributors to diversity and congregations of individual rights-holders within Asia. The terms of the debate focuses on the tolerance, at occasions even celebration, of diversity, but just about usually usually do not go so far as toReligions 2021, 12,7 ofendorse the creation of rights for minority groups. At instances, inside the ASEAN context, minority groups could also be observed as potential threats to ASEAN’s commitment to “One Vision, 1 Identity, A single Community” (Meijknecht and de Vries 2010, p. 81). The only exception for the basic silence on minority rights in Asia is the 1993 Bangkok Declaration, which was adopted by ministers and representatives of Asian states during a meeting in preparation for the Globe Conference on Human Rights. It is actually substantial since it was put collectively to present a united front in setting out the aspirations and commitments with the Asian region. Among other people, the Declaration referred to “the significance of guaranteeing the human rights and basic freedoms of vulnerable groups like ethnic, national, racial, religious and linguistic minorities, migrant workers, disabled persons, indigenous peoples, refugees and displaced perso.
