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Religious Symbols in European Classrooms (Lautsi and Others v. Italy)

Grand Chamber, Case Of Lautsi And Others V. Italy, Strasbourg, 18 March 2011

Em. Macron, Rediscovering the Path to Europe

Page 35

What rights? Right to education?

3.1 Article 2 of Protocol No. 1 guarantees the right of parents to ensure that the teaching their children receive is in conformity with their own religious and philosophical convictions. The Court has to supervise and ensure respect for this right.

3.2 Does the mere silent and passive presence of a symbol in a classroom in an Italian school amount to “teaching”? Does it hinder the exercise of the guaranteed right? Try hard as I might, I fail to see how. The Convention specifically and exclusively bans any teaching in schools unwelcome to parents on religious, ethical and philosophical grounds. The keyword of this norm is obviously “teaching” and I doubt how far the mute presence of a symbol of European cultural continuity would amount to teaching in any sense of that fairly unambiguous word.

3.3 In my view, what the Convention prohibits are any indoctrination, arrant or devious, the aggressive confiscation of young minds, invasive proselytism, the putting in place by the public educational system of any obstacle to the avowal of atheism, agnosticism or alternative religious options. The mere display of a voiceless testimonial of a historical symbol, so emphatically part of the European heritage, in no way amounts to “teaching”, nor does it undermine in any meaningful manner the fundamental right of parents to determine what, if any, religious orientation their children are to follow.

3.4. But, even assuming that the mere existence of a mute object should be construed as “teaching”, the applicants have failed to answer the far more cardinal question of proportionality, intimately related to the exercise of fundamental rights when these conflict with the rights of others – the weighting to be given to the various competing interests.

3.5 All the parents of all the thirty pupils in an Italian classroom enjoy equally the fundamental Convention right to have their children receive teaching in conformity with their own religious and philosophical convictions, at least analogous to that of the Lautsi children. The parents of one pupil want that to be “non-crucifix” schooling, and the parents of the other twenty-nine, exercising their equally fundamental freedom of decision, want that schooling to be “crucifix” schooling. No one has so far suggested any reason why the will of the parents of one pupil should prevail, and that of the parents of the other twenty-nine pupils should founder. The parents of the twenty-nine have the fundamental right, equivalent in force and commensurate in intensity, to have their children receive teaching in conformity with their own religious and philosophical convictions, be they crucifix-friendly or merely crucifix-indifferent. Ms Lautsi cannot award herself a licence to overrule the right of all the other parents of all the other pupils in that classroom, who want to exercise the same right she has asked this Court to inhibit others from exercising.

3.6 The crucifix purge promoted by Ms Lautsi would not in any way be a measure to ensure neutrality in the classroom. It would be an imposition of the crucifix-hostile philosophy of the parents of one pupil, over the crucifix-receptive philosophy of the parents of all the other twenty-nine. If the parents of one pupil claim the right to have their child raised in the absence of a crucifix, the parents of the other twenty-nine should well be able to claim an equal right to its presence, whether as a traditional Christian emblem or even solely as a cultural souvenir.

An aside

4.1 Very recently, this Court was called upon to determine whether a ban ordered by the Turkish authorities on the distribution of Guillaume Apollinaire's novel Les onze mille verges could be justified in a democratic society. That novel would only fail to qualify as fierce pornography through the most lavish disregard of contemporary standards of morality.3 Yet the Court manfully saved that smear of transcendental smut on the ground that it formed part of European cultural heritage.4

4.2 It would have been quite bizarre, in my view, for this Court to protect and redeem an under-the-counter, over-the-borderline discharge of nauseous obscenity on the ground of its distinctly faint “European heritage” merit, and, in the same breath, deny European heritage value to an emblem recognised over the centuries by millions of Europeans as a timeless symbol of redemption through universal love.

3. Wikipedia classifies this work as “a pornographic novel” in which the author “explores all aspects of sexuality: sadism alternates with masochism; ondinism/scatophilia with vampirism; paedophilia with gerontophilia; masturbation with group sex; lesbianism with homosexuality ... the novel exudes an infernal joy”.

4. Akdas v. Turkey, no. 41056/04, 16 February 2010.

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