Introduction

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Notes

1 Loui R. P. (1993) Rule-maker's meaning and rule-follower's meaning. Available at http://www.cs.wustl.edu/∼loui/ruleaning.text

2 Bromberg S. E. (2007) The Evolution of Ethics: An Introduction to Cybernetic Ethics. Available at http://www.evolutionaryethics.com/chapter1.html

3 Hogan R. & Henley N. (1970) Nomotics: The science of human rule systems, Law & Society Review, 5(1), p. 135.

4 A recent search yielded less than a dozen citations with at least one of them by Hogan himself.

5 E-commerce and privacy issues: An analysis of the Personal Data Protection Bill, p. 9. Available online at: www.bileta.ac.uk/02papers/madieha.html 01/04/2005.

6 Bygrave L. (2002) Data Protection Law: Approaching Its Rationale, Logic and Limits (The Hague/London/New York, Kluwer Law International).

7 Davies S. G. (1998) Re-engineering the right to privacy: How privacy has been transformed from a right to a commodity. In P. E. Agre & M. Rotenberg (eds), Technology and Privacy: The New Landscape (Cambridge, Cambridge University Press).

8 See J. A. Cannataci & J. P. Mifsud Bonnici (2005) Data protection comes of age: The data protection clauses in the European Constitutional Treaty, Information and Communications Technology Law, 14 (1), pp. 5 – 15.

9 Bygrave L. & Petter Berg J. (1995) Reflections on the rationale for data protection laws. In J. Bing & O. Torvund (eds), 25 Years Anniversary Anthology in Computers and Law (Oslo, TANO). ‘Spharentheorie’ normally relates to the theory of every individual being surrounded by and entitled to a ‘sphere of private space’.

10 A study conducted by Michèle Tribalat, a researcher at INED, and based on 1999 French census returns, showed that claims of 5 – 6 million Muslims in France were largely exaggerated. According to the census returns, there are only 3.7 million people of ‘possible Muslim faith’ in France (6.3% of the total population of metropolitan France in 1999; see: www.lexpress.fr/info/societe/dossier/mosquees/dossier.asp?ida=41563).

11 ‘Muslims in Britain were the most likely to identify themselves by religion rather than nationality. A massive 81% considered themselves Muslim first. This was higher than in Spain or America, two other countries in which terrorist attacks by Islamic extremists have been carried out. Indeed, in America, only 47% of Muslims thought of themselves in this way, marginally more than in France. Perhaps a shared background of revolution, a written constitution and promotion of national values explains the similarities between responses in France and America: 62% of Muslims in both countries thought life was better for women there than in Muslim countries. By contrast, a mere 46% of Spanish Muslims agreed’ (Muslims and identity: Differing opinions, The Economist, 18 June 2007. Available online at: www.economist.com).

12 Some being initiated at the Centre for Law, Information & Converging Technologies at the University of Central Lancashire in the United Kingdom. Contact [email protected] for details.

13 Criteria published in Religion & Society (a joint publication of the AHRC/ESRC (United Kingdom), February 2007).

14 The research questions posed in the projects initiated at the Centre for Law, Information & Converging Technologies are currently defined as:

	Categorisation and classification: The latest (2001) census data represents a large segment of the Muslim community in the United Kingdom (21%) as ‘various’ (when compared to those sectors of more clearly-defined origin—e.g., Bangladeshi, Pakistani, Indian, Black). Moreover, some of the major sub-groups may contain further sub-cultures still. The current situation is therefore not clear insofar as the actual number and nature of sub-cultures and especially the nature of privacy rules in each of these. Thus, a prerequisite first step is to map out the sub-cultures present within the Muslim community using Lancashire as a micro-model of the macro-national reality.
	The next step is to identify the privacy concepts and rules in each sub-culture.
	Are there major differences in notions of privacy between different parts of the Muslim community? If yes, are these differences culture-based or faith-based, and do they have an impact on the implementation of national laws on privacy and data protection?
	Are there significant differences in awareness of nationally regulated privacy rights such as data protection rights between different parts of the Muslim community?
	Are there significant differences in observance of so-called ‘sensitive data’ protection (medical, sexual) between different parts of the Muslim community?
	Are there major differences in notions of privacy between Islamic and non-Islamic communities?
	Are there significant differences in awareness of privacy rights such as data protection rights between Islamic and non-Islamic communities?
	Are there significant differences in observance of so-called ‘sensitive data’ protection (medical, sexual) between Islamic and non-Islamic communities?
	Are any differences actually caused by religion, or is faith coincidental to differences that may be rooted in certain cultural differences?

15 Gupta S. (N.D.) Religion, science and democracy: A trio of rule-describing systems, available online at: http://www.geocities.com/guuptaa/rsd.htm, p. 1.

16 Gupta, Religion, science and democracy, p. 1.

17 Gupta, Religion, science and democracy, p. 1.