RELIGIOUS NATIONALISM AND RELIGIOUS FREEDOM IN ASIA

亚洲宗教民族主义与宗教自由

Religious Nationalism and Religious Freedom in Asia: Mapping Regional Trends in a Global Phenomenon

亚洲宗教民族主义与宗教自由：描绘全球现象中的区域趋势

Jaclyn Neo, 新加坡国立大学

Brett G. Scharffs，杨百翰大学

Abstract: In recent times, religious nationalism has emerged as a major basis for identity and mobilization. In Asia, religious nationalism specifically challenges existing pluralist approaches to constitutional government, which have generally been seen as necessary to ensure peaceful coexistence. The increasing alignment of religious and national boundaries has the worrying capacity to neutralize the “cross-cutting cleavages” that could otherwise vitiate the centrifugal tendencies of pluralistic societies. In the context of pluralistic Asia, therefore, religious nationalism is fundamentally anchored in a rejection of ethnic, religious, cultural, and even legal plurality. This has serious consequences for the freedoms of religious groups, particularly minority groups and minorities within dominant religious groups. This article introduces the Special Issue studying not only the phenomenon of religious nationalism in Asia, but also its impact on the rights of religious groups and their religious freedoms, broadly conceived.

摘要：近来，宗教民族主义已经成为身份认同和动员的主要基础。在亚洲，宗教民族主义尤其挑战了现有的多元主义的宪政方针，而多元主义的宪政方针通常被认为是确保和平共处所必需的。宗教和国家边界的日益一致具有令人担忧的中和“交叉分裂”的能力，而这原本会削弱多元社会的离心倾向。因此在亚洲多元化的背景下，宗教民族主义在根本上植根于对于种族、宗教、文化甚至法律多元化的拒绝。这对宗教群体的自由，尤其是宗教少数群体和占主导地位的宗教群体中的少数派的自由造成了严重的影响。本文介绍的这期特刊不仅研究了亚洲的宗教民族主义现象，而且在宽泛意义上研究了它对宗教群体的权利和他们的宗教自由的影响。

Keywords: religious nationalism, religious freedom, constitutional law, pluralism, rights

关键词: 宗教民族主义，宗教自由，宪法，多元主义，权利

Intimate Rivals: The Freedom of Religious Nationalism

亲密的对手：宗教民族主义的自由

Gilad Abiri, 耶鲁大学法学院

Abstract: In this article, I argue that religious nationalism poses a unique challenge to the liberal theory of religious freedom. In arguing this, the article first develops and defines an ideal type of religious nationalism through an analysis of Hindu-nationalist and religious Zionist thought. I show that religious nationalism in states like India and Israel have the unique status of intimate rivals. They are intimate since they are able to successfully present themselves as the carriers of the authentic character of the nation-state and utilize modern political tools. As a result, they are free of much of the unifying pressures of state nationalism. And they are rivals because they promote a vision of society and politics that fundamentally challenges the political identity of the state. The paper then turns to the justifications and rationales of religious freedom—both in seminal cases and in political and legal scholarship—and applies them to religious nationalism. It argues that the status of intimate rivalry should, depending on which justification of religious freedom we adhere to, change the way in which we morally and legally understand religious nationalism. First, because religious nationalism is intimate—that is, acceptable and mainstream—it should be approached as a part of the culture of the majority. This implies that we should be less concerned about infringements of religious freedom in the case of the adherents and organizations of religious nationalism. Second, the rivalry of religious nationalism is in itself a good reason for the nation-state not to accommodate it.

摘要：在本文中，我认为宗教民族主义对自由主义的宗教自由理论提出了独特的挑战。在论证这一点时，本文首先通过分析印度民族主义和宗教犹太复国主义思想，发展并定义了一种理想的宗教民族主义类型。我展示了宗教民族主义在印度和以色列等国具有亲密竞争对手的独特状态。它们之所以亲密，是因为他们能够把自己成功表现为民族国家的真实特征的载体并且利用现代政治的工具。因此，他们没有太多国家民族主义统一压力。它们之所以成为竞争对手，是因为他们提倡的社会和政治愿景从根本上挑战了国家的政治认同。随后，这篇论文转向宗教自由的正当性和合理性——包括在开创性案例中和政治和法律的学术文献中——并将它们应用于宗教民族主义。本文认为，取决于我们坚持何种宗教自由的理由，亲密竞争的状态应该改变我们在道德和法律上理解宗教民族主义的方式。首先，因为宗教民族主义是亲密的——也就是说，它可以被接受且符合主流——它应该被视为主流文化的一部分。这意味着我们不应该太担心宗教民族主义的信徒和组织会侵犯宗教自由。其次，宗教民族主义的竞争本身就是民族国家不接纳它的一个很好的理由。

Keywords: law and religion, religious freedom, religious nationalism, Hindu nationalism, religious Zionism

关键词：法律与宗教，宗教自由，宗教民族主义，印度教民族主义，宗教犹太复国主义

Minority Rights and Hindu Nationalism in India

印度少数群体权利和印度教民族主义

Peter van der Veer，哥廷根马克斯-普朗克宗教和民族多样性研究中心

Abstract: In this paper, I want to focus on some aspects of the political process in India that have an impact on the treatment of religious minorities. Much of the discussion on multicultural jurisdictions deals with differentiated citizenship rights that allow religious groups to maintain their normative universe. This literature shows the tensions surrounding individual and group rights. I want to approach the question of religious freedom from a rather different angle. I want to first focus on the protection of bare life in the face of religious violence and then examine the issue of conversion from one religion to another. The issues of human security and conversion are linked in India, since Hindu nationalists see Muslims as forcibly converted Hindus who should be reconverted. To highlight the importance of majoritarian nationalism rather than political systems in the treatment of religious minorities, I offer a brief comparison with China.

摘要：本文将重点探讨印度政治进程中对宗教少数群体受到如何对待产生影响的一些方面。关于多元文化管辖权讨论大部分涉及差异化的公民权利，这种权利使宗教团体得以保持各自的规范世界。这些文献展现了个人和群体权利间的紧张关系。我想从一个有些不同的角度来探讨宗教自由的问题。我想首先关注在宗教暴力面前对赤裸生命的保护，其次研究从一种宗教皈依到另一种宗教的问题。在印度，人类安全和皈依问题是联系在一起的，因为在印度教民族主义者眼中，穆斯林属于在威胁下皈依且应重新皈依印度教的人群。为了强调在对待宗教少数群体方面，多数民族主义而非政治制度的重要性，我提供了一个与中国的简要比较。

Keywords: minority, nationalism, Hindus, Muslims, violence

关键词：少数派，民族主义，印度人，穆斯林，暴力

A Secular Failure: Sectarianism and Communalism in Shayara Bano v. Union of India

世俗的失败：Shayara Bano诉印度案中的宗派主义和社群主义

Jeffrey A. Redding，墨尔本大学法学院

Abstract: Proponents of secularism often describe their support for this form of governance in terms of the protections it provides against the excesses, dangers, and coercions of religious governance. In reality, however, the differences between secular and religious systems of governance are often overstated, with secularism’s promises being in conversation with secularism’s failures. This article explores one recent and important instance of such secular failure, namely the high-profile Indian case of Shayara Bano v. Union of India deciding the legal legitimacy of “tripletalaq,” a common Indian Muslim divorce practice. During the litigation of this case, a prominent Indian Muslim organization ended up engaging in sectarian modes of argumentation, whereby aspersions were cast on the Muslim bona fides of certain persons and communities. Further, in the course of deciding Shayara Bano, a religiously diverse set of Indian Supreme Court justices found themselves disagreeing along communal lines about either the necessity or ability of the secular state to “reform” Muslim family law. In all this, sectarian and communitarian divisions in India were heightened, and the social peace and religious freedom promised by secularism were severely undermined.

摘要：世俗主义的支持者在描述他们对这种治理安排的支持时，通常认为它提供了针对于宗教治理的过度、危险和胁迫的防护。然而，在现实中，世俗和宗教治理体系之间的差异往往被夸大了，人们拿世俗主义的成功迹象与世俗主义的失败相对照。本文探讨了此类世俗主义失败的一个最近且重要的实例，即备受瞩目的印度案例 Shayara Bano 诉印度案，该案认定了“tripletalaq”（一种常见的印度穆斯林离婚做法）的合法性。在此案的诉讼过程中，一个著名的印度穆斯林组织最终采用了宗派主义式的论证，诽谤某些人和社群不是虔诚的穆斯林。此外，在判定Shayara Bano 案的过程中，一个宗教上多元化的印度最高法院法官群体发现，他们在世俗国家“改革”穆斯林家庭法的必要性或能力问题上，存在沿着群体线的分歧。这一切都体现出，印度的宗派和社群分裂加剧，世俗主义所承诺的社会和平和宗教自由受到严重破坏。

Keywords: India, secularism, Islam, talaq, divorce

关键词：印度，世俗主义，伊斯兰教，塔拉克，离婚

The Revival of Buddhist Nationalism in Thailand and Its Adverse Impact on Religious Freedom

泰国佛教民族主义的复兴及其对宗教自由的不利影响

Khemthong Tonsakulrungruang, 朱拉隆功大学

Abstract: Triggered by the sense of crisis, the Thai state and Thai Buddhism are renewing their traditional relationship kindled by the monarch-led reform over a century ago. Thai Buddhism is reviving its lost aura and hegemony while the political conservatives are looking for legitimacy and collective identity in a time of democratic regression. The result is the rise of the Buddhist-nationalistic movement, Buddhist-as-Thainess notion. The phenomenon has grown more mainstream in recent years.These extreme Buddhists pressure the government to adopt a new constitutional relationship that brings the two entities closer to a full establishment. They also target both religious minorities as well as non-mainstream Buddhists. The revival of Buddhist nationalism foretells rising tension as well as diminishing religious freedom.

摘要：在危机感的刺激下，泰国政府与泰国佛教正在恢复一个多世纪前由君主主导的改革所激发的传统关系。泰国佛教正在重获其失去的光环和霸权，而政治保守派则在民主倒退的时代寻找合法性和集体认同，其结果是佛教民族主义运动的兴起，并出现佛教徒即泰国人的概念。近年来，这一现象越来越成为主流。这些极端的佛教徒向政府施压，要求政府采纳新的宪法关系，使佛教-泰国的概念更趋于实体化，他们同时也以宗教少数群体以及非主流佛教徒为目标。佛教民族主义的复兴预示着紧张局势的加剧，以及宗教自由的削弱。

Keywords: Thai Buddhism, royalist nationalism, Thai Constitution, Dhammakaya, anti-Muslim Movement

关键词：泰国佛教，保皇民族主义，泰国宪法，泰国法身寺，反穆斯林运动

Disciplining the Accepted and Amputating the Deviants: Religious Nationalism and Segregated Citizenship in Indonesia

惩戒被接纳者，铲除异类：印度尼西亚的宗教民族主义与公民权隔离

Deasy Simandjuntak 新加坡尤索夫伊萨东南亚研究院

Abstract: T. H. Marshall’s 1950 seminal work shows that the granting of civil, political, and social rights leads to the institutionalization of rules binding the state and its citizens. In practice, however, citizenship goes beyond these unproblematized paternalistic relations. It is political, involving connection, competition, and conflicts. Isin and Turner (2002) propose that “citizenship” should be examined through its extent (norms of inclusion and exclusion), content (rights and responsibility), and depth (citizens’ perceived relation to their political community). In Indonesia, the discrimination against members of minority religions by Islamic conservative groups is among the main issues in politics. This article therefore examines the ambiguity between the constitutionally embraced “religious freedom” and the everyday discriminatory practices of conservative groups. Taking the case-studies of the sectarian campaign against a Chinese-Christian governor, the blasphemy sentence of a Chinese-Buddhist woman, and the persecution of the Ahmadiyah and Syiah, I argue that conservative groups have practised a “segregated citizenship” that prioritizes the values and interests of the majority religion against those of both the “accepted” and the “unaccepted” minority religions.

摘要：T. H. Marshall在1950年的开创性著作中表明，民事权利、政治权利和社会权利的授予导致了约束国家及其公民的规则的制度化。然而，在实践中，公民权超越了这些不成问题的家长式关系。它是政治性的，涉及联系、竞争和冲突。Isin和Turner（2002）提出，“公民权”应该通过其程度（接纳和排斥的规范）、内容（权利和责任）和深度（公民感知到的与政治社群的关系）来考察。在印度尼西亚，伊斯兰保守派团体对少数宗教成员的歧视是政治中的主要问题之一。因此，本文研究了宪法赋予的“宗教自由”与保守派团体的日常歧视性做法之间的模糊地带。我以针对一位华裔基督徒州长的教派运动、对一位华裔佛教徒女性的渎神判决以及对阿赫迈底亚教派与什叶教派的迫害为例，论证了保守派团体实行了一种“隔离的公民权”，即将多数派宗教的价值观和利益置于“被接受的”和“不被接受的”的少数派宗教之上。

Keywords: segregated citizenship, religious nationalism, religious freedom, religious harmony, blasphemy, Indonesia

关键词：隔离的公民权，宗教民族主义，宗教自由，宗教和谐，渎神行为，印度尼西亚

The Excuse of (il)legality in Discriminating and Persecuting Religious Minorities: Anti-Mosque Legal Violence in Myanmar

歧视和迫害宗教少数群体中的（不）合法借口：缅甸的反清真寺法律暴力

Nyi Nyi Kyaw，新加坡国立大学亚洲研究所

Abstract: This article highlights the convenient excuse of (il)legality used by (1) religious majoritarian mobs to justify attacks against places of worship and religious buildings of minorities; and (2) police and local authorities to absolve themselves of the failure to uphold public order and the rule of law, protect religious minorities, and to punish religious minorities. This article traces the emergence of legal violence in the form of anti-mosque vigilante extremism in Myanmar from 2012 onwards and analyzes cases of attacks against: (1) “illegal” mosques; (2) madrasas being used as or reconstructed into mosques; (3) buildings allegedly being constructed as mosques; (4) private homes and public spaces being used as mosques; and cases of (5) closed mosques not being allowed to reopen. The author primarily used Myanmar-language resources as well as interviews to conduct the research.

摘要：本文强调了（不）合法的便利借口，这些借口被（1）宗教多数派暴徒用来为攻击少数派的礼拜场所和宗教建筑辩护；以及（2）警察和地方当局用来开脱自己未能维护公共秩序和法治、保护宗教少数派以及惩罚宗教少数派的责任。本文追溯了2012年以来缅甸出现的反清真寺私刑极端主义形式的法律暴力，并分析了针对以下方面的袭击案例：（1）“非法”清真寺；（2）被用作清真寺或改建为清真寺的宗教学校；（3）据称被用作清真寺的建筑；（4）被用作清真寺的私人住宅和公共场所；以及（5）被关闭且不被允许重新开放的清真寺。作者主要利用缅甸语的资源以及访谈来进行研究。

Keywords: Legality, legal violence, anti-mosque extremism, religious minorities, Myanmar

关键词：合法律性，法律暴力，反清真寺的极端主义，宗教少数群体，缅甸

DIGNITY IN EAST ASIAN LAW AND SOCIETY

东亚法与社会中的尊严

Editorial of “Diginity in East Asian Law and Society”

关于“东亚法律和社会中的尊严”的社论

Setsuo MIYAZAWA，加州大学黑斯廷斯法学院法学教授和东亚法律研究项目主任

Editorial:

The Collaborative Research Network 33 on East Asian Law and Society (CRN33) of the Law and Society Association (LSA) has organized sessions based on the general themes of the LSA annual meetings since 2017. The general theme of the 2019 LSA annual meeting was “Dignity.” The theme was explained as follows:

Dignity embraces justice, rights, rule of law, respect for humanity and diversity as well as a commitment to human engagement, subjects that have been central in the law and society tradition. Dignity is a core idea in many different legal traditions and is shaped by a variety of struggles. It provides a bridge across cultures intersecting with diverse values and identities. Recognizing this central idea as our theme when we meet this year in Washington D.C.—at a moment of social anxiety and global uncertainty—focuses our attention on the promise, values and unrealized potential of dignity and will highlight the role of values we examine law in society. The 2019 Law and Society Annual Meeting will initiate our consideration of the place, role and visions of dignity through a number of mini-plenary sessions that will take up the idea in its different forms.

As an Executive Member of the CRN33, I circulated a call for papers to its members for a session on “Dignity in East Asian Law and Society.” Eight papers were accepted, including seven single-authored papers and one co-authored paper. I divided them into two sessions: “Dignity in East Asian Law and Society (1)” and “Dignity in East Asian Law and Society (2).” Each session had four papers and I recruited a discussant for each of them. These sessions were held on 1 June 2019 and I chaired both. I invited all the presenters and discussants to submit their papers to the Asian Journal of Law and Society. Ultimately, two papers were submitted: Terence C. Halliday and Sida Liu, “Dignity Discourses in China’s Struggles for Basic Legal Freedoms,” and Qian Liu, “Relational Dignity, State Law, and Chinese Leftover Women’s Choices in Marriage and Childbearing.” Furthermore, one of the discus- sants, Amy Huey-Ling Shee, also submitted a paper, “Construction of Socio-Legal Dignity for Old Persons: Narrative Perspectives from Taiwan.” These three papers respectively discuss “dignity” in relation to such critical issues as cause lawyering, women, and the elderly, and I believe that they deserve publication in the AJLS to enrich the socio-legal literature on law and society in Asia.

社论:

法社会学学会（LSA）的东亚法律与社会合作研究网络33（CRN33）自2017年以来，根据LSA年会的一般主题组织会议。2019年LSA年会的一般主题是 "尊严"。该主题的解释如下：

尊严包含了正义、权利、法治、对人性和多样性的尊重以及对人类参与的承诺，这些主题在法社会学传统中一直是核心。尊严是许多不同法律传统中的核心思想，并由各种斗争所形塑。它提供了一座跨越文化的桥梁，与不同的价值观和身份相交融。今年的华盛顿特区会议上（在这个充满社会焦虑和全球不确定性的时刻），我们会把这一中心想法作为会议的主题，把注意力集中在尊严的前景、价值和未实现的潜力上，并且在审视社会中的法时，突出价值的作用。2019年法社会学年会将通过一些不同形式的小型全体会议，来开启我们对尊严的地位、作用和愿景的讨论。

作为CRN33的执行成员，我向其成员发出了关于 "东亚法律和社会中的尊严 "会议的论文征集通知。有八篇论文被接受，包括七篇单篇论文和一篇合著的论文。我把它们分为两个部分，"东亚法律与社会的尊严（1）"和 "东亚法律与社会的尊严（2）"。每场会议有四篇论文，我为每场会议招募了一名讨论者。这些会议于2019年6月1日举行，我主持了这两次会议。我邀请所有演讲者和讨论者向《亚洲法律与社会杂志》提交他们的论文。最终，提交了两篇论文：Terence C. Halliday和Sida Liu，"中国争取基本法律自由的过程中的尊严话语"，以及Qian Liu，"关系性尊严、国家法律和中国剩女在婚姻和生育中的选择"。此外，讨论者之一Amy Huey-Ling Shee也提交了一篇论文："老年人社会法律尊严的建构——来自台湾地区的叙事视角"。这三篇论文分别讨论了 "尊严 "与活动律师、妇女和老人等关键议题之间的关系。我认为它们值得在《亚洲法与社会杂志》上发表，以丰富关于亚洲法律和社会的法社会学文献。

Keywords: LSA annual meeting, dignity, law and society

关键词：法社会学年会，尊严，法与社会

Dignity Discourses in Struggles for Basic Legal Freedoms in China

在中国争取基本法律自由的过程中的尊严话语

Terence C. Halliday，美国律师基金会和澳大利亚国立大学

Sida Liu，多伦多大学

Abstract: How do dignity discourses shift the framing of struggles for basic legal freedoms? Based on our decade-long empirical research on lawyers and politics in China, we provide a theoretical intervention in a burgeoning socio-legal scholarship on dignity in this article. Drawing inductively from in-depth interviews, we find that a powerful current of dignity consciousness and sentiment, joined by an acute awareness of dignity harms, flows through the community of Chinese activist lawyers. Their dignity discourses can be witnessed and explained in four streams of awareness: (1) dignity experienced as an ideal in juridical, philosophical, and theological idioms; (2) dignity takings experienced indirectly and directly in the property takings of clients’ homes, farms, and livelihood; (3) assaults on dignity through property takings of spaces of religious worship; and (4) the takings of professional dignity from the lawyers charged with defending the dignity of others. This article points to the value of dignity framings in the general theory of collective action for basic legal freedoms.

摘要：尊严话语是如何改变争取基本法律自由的框架的？基于我们对中国律师和政治长达10年的实证研究，我们在本文中对正在兴起的关于尊严的法社会学研究进行了理论干预。通过对深度访谈的归纳，我们发现，在中国的律师群体中流淌着一股强大的尊严意识和情感，以及对尊严伤害的敏锐认识。他们的尊严话语可以在四股意识流中得到见证和解释：（1）在法学、哲学和神学习语中，尊严被视为一种理想；（2）在对客户的住宅、农场和生计的财产征用中，间接和直接体验到尊严的剥夺；（3）通过对宗教礼拜场所的财产征用，对尊严的攻击；（4）负责捍卫他人尊严的律师的职业尊严被剥夺。本文指出了尊严框架在争取基本法律自由的集体行动的一般理论中的价值。

Keywords: dignity，discourse，China，lawyers，property rights，religion

关键词：尊严，论述，中国，律师，财产权利，宗教

Relational Dignity, State Law, and Chinese Leftover Women’s Choices in Marriage and Childbearing

关系性尊严、国家法律和中国剩女在婚姻和生育中的选择

Qian Liu，维多利亚大学

Abstract: Legal scholars tend to understand dignity as an intrinsic value that each individual gains at birth. This article aims to rethink dignity from a relational perspective. As dignity is highly dependent on other people’s judgement and evaluations in China, I use “relational dignity” to stress the precarious and relational nature of dignity in societies in which people attach great importance to guanxi networks. I discuss how relational dignity and state law interact to shape leftover women’s choices in marriage and childbearing. The precarious and relational nature of dignity motivates leftover women to follow dominant social norms in order to fit in. As a result, it reinforces state law’s discrimination against unmarried women and single mothers. On the other hand, the rubber-stamp quality of state law enables leftover women to use legal recognition to win societal recognition and attain relational dignity.

摘要：法律学者倾向于将尊严理解为每个人在出生时获得的内在价值。本文旨在从关系的角度来重新思考尊严问题。由于在中国，尊严高度依赖于他人的判断和评价，我用“关系性尊严”来强调在人们非常重视关系网络的社会中，尊严的不稳定性和关系性。我将讨论关系性尊严和国家法律是如何相互作用，塑造了剩女在婚姻和生育方面的选择的。尊严的不稳定性和关系性促使剩女通过遵循主流社会规范来融入社会。因此，它加重了国家法律对未婚妇女和单身母亲的歧视。另一方面，国家法律橡皮图章的性质，使得剩女可以利用法律认可来赢得社会认可，并获得关系性尊严。

Keywords: dignity, face, guanxi, marriage, leftover women

关键词：尊严，脸面，中式关系，婚姻，剩女

Construction of Socio-Legal Dignity for Old Persons: Narrative Perspectives from Taiwan

老年人社会法律尊严的建构——来自台湾地区的叙事视角

Amy Huey-Ling Shee，台湾中正大学法学教授、台湾法律资讯中心主任

Abstract: Contemporary laws have been responding to the challenges of ageing societies. Elder people have gradually become a special, if not disadvantaged, social group to be protected, cared for, and even censored by law in the name of protection. The UN has long discussed a Convention to protect the distinctive human rights of old persons while invoking the Convention on the Rights of Persons with Disabilities to protect the dignity of senior citizens. Under national laws, adult-guardianship, welfare, and medical laws are strengthened in the name of better elder care, yet forcing old people to give up the freedom and autonomy that they have enjoyed throughout adulthood. This paper thus argues for the socio-legal construction of “elderhood” to respond to the special needs of senior citizens to maintain individual dignity. By observing narrative accounts of elders in care, socio-legal images of Taiwan elderhood may be presented for analyses. A proposal is then made to suggest the socio-legal construction of the individual dignity of elder people.

摘要：当代法律一直在应对老龄化社会的挑战。老年人即使不是弱势群体，也已逐渐成为一个需要被保护、关爱，甚至以保护名义受到法律审查的特殊社会群体。在援引残疾人权利公约来保护老年人尊严的同时，联合国长期以来一直在讨论制定一项保护老年人独特人权的公约。各国以改善养老的名义加强了成人监护、福利和医疗法律，但这却迫使老年人放弃了他们在整个成年时期所享有的自由和自主权。因此，本文主张建构“老年时期”的社会法律，以回应老年人维护个人尊严的特殊需求。通过观察受照管老人的叙述，或可呈现台湾老年时期的社会法律图景以供分析，然后提出一项对老年人的个人尊严进行社会法律建构的建议。

Keywords: dignity, autonomy, adult guardianship, CRPD, human right

关键词: 尊严，自主权，成人监护，残疾人权利公约，人权

BOOK REVIEW

书评

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