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I will pay for the following article Development of Anti-Religious/Belief Discrimination Policy in the UK. The work is to be 9 pages with three to five sources, with in-text citations and a reference
I will pay for the following article Development of Anti-Religious/Belief Discrimination Policy in the UK. The work is to be 9 pages with three to five sources, with in-text citations and a reference page. So vast was the intent to uphold individuals’ religion or belief that it covered even those who do not subscribe to any at all as provided for by Section 44 (c and d), of the Equality Act of 2006.
Similar to all other legislations, anti-religious/belief discrimination laws in the United Kingdom still have a long route to follow when it comes to the implementation and perfection of the provisions to ensure that these will afford enough protection to the intended subjects.
United Kingdom, for about two centuries now, has been trying to address religious hate crimes. The Catholics’ fight for freedom from discrimination and civil restrictions culminated in the enactment of the Catholic Emancipation Act of 1829 (The Victorian Web, 2002).
In 1976, Harold Wilson’s Labour government came up with a Race Relations Act which informally addressed discrimination on the ground of religion. The earlier Race Relations Act of 1965 and 1968 were both concerned with discrimination on racial grounds: the first, in public places and the second, in employment, housing and the provision of commercial and other services but without reference to a religious group as a racial group. Under the Race Relations Act of 1976, two forms of racial discrimination were provided, direct and indirect. There is direct racial discrimination when a person treats another person less favorably on racial grounds than he treats or would treat someone else. In this form of discrimination, the nature and effect of the action are to be considered instead of looking into the intention expressed by the perpetrator. The indirect form of discrimination considered treatment which may be described as equal in a formal sense as between different racial groups although in effect one particular racial group is prejudiced (Fiddick, J & Hicks, J, 2000:7-8). The indirect form of discrimination was invoked in dealing with cases of religious discrimination although with proof of the element of racial discrimination and that there was indeed intention on the part of the accused to discriminate.
