“Mass Gatherings – COVID-19 Quarantines, Religious Rights, and Criminal Law” by Matthew P. Cavedon

Image adapted from Wikicommons by DhLeaks44 / CC BY-SA 4.0 This article is part of our “Reflecting on COVID-19” series.If you’d like to check out other articles in this series, click here. “Mass Gatherings – COVID-19 Quarantines, Religious Rights, and Criminal Law” Matthew P. Cavedon COVID-19 has become the sort of generational event that September 11, the fall of the

“COVID-19 Addendum: Experiments in Decarceration and the Courage to Rethink Commitments” by Mauricio Najarro

Photo by Donald Tong on Pexels This article is part of our “Reflecting on COVID-19” series.If you’d like to check out other articles in this series, click here. In recent weeks, scholars, organizers, and healthcare providers have reflected on the impact of COVID-19 on all of our lives. Social scientists and practitioners have put together online collaborations

“Conviction: A Series on Criminal Law and Religion” by Matthew P. Cavedon

Image adapted from Wikicommons by DhLeaks44 / CC BY-SA 4.0 “Conviction: A Series on Criminal Law and Religion” Matthew P. Cavedon “conviction (n) 1: the act or process of finding a person guilty of a crime especially in a court of law 2a:a strong persuasion or belief” Canopy Forum is an online publication on the intersection of  law and

“Addressing Questions of Justice with the Ahmaud Arbery Case” by Deirdre Jonese Austin

“Candle and Police Tape” by Tony Webster / Flickr / CC-BY-2.0 On May 5, 2020, the American public gained access to a unique, but also familiar video. Unique in that the name of this victim was Ahmaud Arbery, but familiar in the content depicted, a black man being killed for the sole fact that his

“How Should an Ethical Prosecutor Act if the Jails are Unsafe? Lessons from Jewish Law – Part III” by Michael J. Broyde

Photo by jessica45 on Pixabay This is the final installment of a three-part essay, offering a radical proposal for how ethical prosecutors ought to approach sentencing recommendations for non-violent criminal offenders, given the often dangerous and abusive conditions that exist in many American prisons. This perspective is informed by Jewish law’s complex history and jurisprudence

“How Should an Ethical Prosecutor Act if the Jails are Unsafe? Lessons from Jewish Law – Part II” by Michael J. Broyde

Photo by jessica45 on Pixabay This is the second part of a three-part essay offering a radical proposal for how ethical prosecutors ought to approach sentencing recommendations for non-violent criminal offenders given the often dangerous and abusive conditions that exist in many American prisons. This perspective is informed by Jewish law’s complex history and jurisprudence

“How Should an Ethical Prosecutor Act if the Jails are Unsafe? Lessons from Jewish Law – Part I” by Michael J. Broyde

Photo by jessica45 on Pixabay This is the first part of a three-part essay offering a radical proposal for how ethical prosecutors ought to approach sentencing recommendations for non-violent criminal offenders given the often dangerous and abusive conditions that exist in many American prisons. This perspective is informed by Jewish law’s complex history and jurisprudence

“Trump Administration’s Religious Freedom Claims Require a Closer Look” by Melissa Rogers

The Trump administration is promoting new proposed rules on social service partnerships with faith-based organizations under the banner of religious freedom. A closer look, however, reveals that the proposals would actually eliminate certain religious liberty protections for social service beneficiaries, and that none of the Trump administration’s justifications for its actions holds water.  To appreciate

“Gender Role Attitudes of Traditional Arab Women and Haredi Jewish Women in Israel: A Comparison” by Gilan Miller-Gertz & Nour Abu-Ghosh

“Blossoming of Magnolia Flowers in Spring Time” by Kaboompics.com on Pexels (CCO) In Israeli society, Haredim (ultra-Orthodox Jews) and traditional Arabs live within close proximity to one another. While these religiously, ethnically, and culturally differentiated groups do not typically interact with each other, women from both groups appear to share certain aspects of their lifestyles.

“Homo Religiosus in a Globalized World: How Religious Individuals are Actors of Global Law” by Giancarlo Anello

 Image by Jpatokal, CC BY-SA 3.0 On a global level, religious institutions influence the transformations of law in a variety of ways. Many of the world’s most influential religions, such as Judaism, Islam, and Hinduism, contain their own legal systems that interact with secular state law. In addition to these larger systems that drive religious legal change, individuals