Diana zu Hohenlohe Boeken

The Convention for the Protection of the World Cultural and Natural Heritage, effective since 17 December 1975, established one of the earliest international administrative frameworks. This regime arose from the recognition that certain natural and cultural sites are so unique and significant that they must be preserved for future generations. These sites, regardless of their location, belong to all humanity and constitute a shared heritage. While the UNESCO framework for World Heritage protection may seem to rely on limited tools, such as the World Heritage List and the List of World Heritage in Danger, its influence is increasingly felt in national administrative processes. Notable examples include Yellowstone National Park, Cologne Cathedral, Dresden Elbe Valley, and Kakadu National Park. A closer examination of this regime reveals it functions as a model of international administration. It has its own organization, albeit not legally independent, and its decision-making has evolved beyond simple multilateral processes. The regime actively involves experts to enhance legitimacy and employs instruments with binding effects on States Parties to the international agreement, demonstrating its growing significance in global heritage conservation.

The European Cornmunity is the biggest domestic market of the world. Having a share of almost twenty percent, it is also the most important partner in world trade, even before the United States of America (18 percent) and Japan (10 percent). To rule, secure, and support the cornmercial activities in favour of the European interests, the Community establishes relations with third countries and international organizations like the World Trade Organization (WTO). In the past, the competence to make such treaties was mainly in the hand of the Member States of the European Community. But in the last years, there is a development increasingly moving treaty-making power from the Member States to the Cornmunity. The European Court of Justice in its judgment for several times took position toward the external competences of the European Community. It worked out some principles, and clarified a lot of aspects. Nevertheless, the Community's treaty-making power is still one of the most disputed subjects of European Law. Therefore, the following report will give an overview about the actual state of legislation, jurisdiction, and the different opinions in juridicalliterature.

On January 1st, 2005, new rules of procedure for proceedings in the HIGH COURT OF AUSTRALIA went into effect. The High Court Rules 2004 (Statutory Rules 2004 No. 304) are a reaction to significant changes in the work of the HIGH COURT that have occurred since the making of the previous rules, the High Court Rules 1952. In particular, the new Rules reflect the fact that, apart from some matters in which a writ of mandamus or prohibition or an injunction is sought against an officer of the Commonwealth, or which are arising under the Australian Constitution or involving its interpretation, most matters that had fallen under the original jurisdiction of the COURT are meanwhile remitted for hearings by another court. Many of the provisions made by the former Rules for the trial of actions do not find any more an application in the day to day business of the HIGH COURT.

The European Union does not seek to alter or standardize national laws regarding Church and State, as stated in the Eleventh Declaration of the Amsterdam Contract, which affirms respect for the status of churches and religious communities under national laws. However, ongoing integration and harmonization processes influence the relationship between states and churches. Additionally, rising anti-religious sentiments, coupled with widespread indifference towards religious matters, contribute to this shift. Individuals who do not recognize the value of religious liberties are unlikely to defend them. This situation has both institutional and personal implications. Firstly, the relationship between states and religious organizations is evolving, marked by a gradual denationalization of State Churches and an increasing willingness to cooperate within frameworks of separation. Secondly, the scope and significance of religious freedom are being reconsidered, often taking a backseat to the basic rights of others or public interests. This trend in Europe prompts an examination of the relationship between the state and religious entities in a modern, diverse community with varying historical, cultural, and religious contexts. For instance, Japan, often referred to as a land of "eight million gods," offers a unique perspective on this dynamic.