In Treading on Sacred Grounds: Places of Worship, Local Planning and Religious Freedom in Australia, Noel Villaroman analyses the engagement of religious groups with local councils in Australia in their applications to build places of worship. Such applications often encounter opposition from local residents who are reluctant to share their neighbourhood or street with the newly arrived and less known ‘other.’ The local councils, being the planning authority that grants or refuses such applications, are caught in the middle of these disputes. Using the lens of international human rights law, the book probes the local councils’ actions and their repercussions to religious freedom. The book has concrete legal and social implications that it is bound to impact not only legal scholarship but also, crucially, policy makers.

"The sacred landscape of imperial China was dotted with Buddhist monasteries, Daoist temples, shrines to local deities, and the altars of the mandarinate. Prominent among the official shrines were the temples in every capital throughout the empire devoted to the veneration of Confucius. Twice a year members of the educated elite and officials in each area gathered to offer sacrifices to Confucius, his disciples, and the major scholars of the Confucian tradition. The worship of Confucius is one of the least understood aspects of Confucianism, even though the temple and the cult were highly visible signs of Confucianism’s existence in imperial China. To many modern observers of traditional China, the temple cult is difficult to reconcile with the image of Confucianism as an ethical, humanistic, rational philosophy. The nine essays in this book are an attempt to recover the meaning and significance of the religious side of Confucianism. Among other subjects, the authors analyze the social, cultural, and political meaning attached to the cult; its history; the legends, images, and rituals associated with the worship of Confucius; the power of the descendants of Confucius, the main temple in the birthplace of Confucius; and the contemporary fate of temples to Confucius."

This thesis examines an element of the right to freedom of religion or belief - that is, the right of religious communities to establish and maintain places of worship. Under international human rights law, constructing places of worship is considered integral to the exercise of religious freedom. However, while the right to freedom of religion or belief is generally recognised by states, religious communities face different types of impediments or constraints when they seek to build, lease, acquire or extend places of worship. This thesis analyses the engagement of religious groups with local councils in Australia in their applications to construct, extend or renovate places of worship. These applications often encounter opposition from local residents who are reluctant, and even suspicious, of sharing their neighbourhood, community or street with the newly arrived and less known 'other.' The local councils, being the planning authority that exercises the power to grant or refuse such applications, are caught in the middle of these disputes. Thus, a part of the 'public sphere' has become a contested terrain between those who want to preserve the status quo of the built environment and those who desire to affirm their collective identity through new religious structures. Using the lens of international human rights law, this thesis analyses the actions of local councils in resolving these disputes and their repercussions to religious freedom. Employing 25 case studies, this thesis investigates how the right to establish and maintain places of worship is being observed, or otherwise, in the Australian local planning processes. This thesis postulates that the principles and concepts that underpin the local planning system in Australia, as they currently stand, tend to hinder the ability of religious communities to fully exercise their right to establish and maintain places of worship. Such a planning regulatory framework engenders violations of the international human rights standards applicable to religious freedom.

Holy sites are often at the center of intense contestation between different groups regarding a wide variety of issues, including ownership, access, usage rights, permissible religious conduct, and many others. They are often the source of intractable long-standing conflicts and extreme violence. These difficulties are exemplified by the five sites profiled in Governing the Sacred: Devils Tower National Monument (Wyoming, US), Babri Masjid/Ram Janmabhoomi (Uttar-Pradesh, India), the Western Wall (Jerusalem), the Church of the Holy Sepulchre (Jerusalem), and the Temple Mount/Haram esh-Sharif (Jerusalem). Telling the fascinating stories of these high-profile contested sites, the authors develop and critically explore five different models of governing such sites: "non-interference," "separation and division," "preference," "status-quo," and "closure." Each model relies on different sets of considerations; central among them are trade-offs between religious liberty and social order. This novel typology aims to assist democratic governments in their attempt to secure public order and mutual toleration among opposed groups in contested sacred sites.

Sacred sites offer believers the possibility of communing with the divine and achieving deeper insight into their faith. Yet their spiritual and cultural importance can lead to competition as religious groups seek to exclude rivals from practicing potentially sacrilegious rituals in the hallowed space and wish to assert their own claims. Holy places thus create the potential for military, theological, or political clashes, not only between competing religious groups but also between religious groups and secular actors. In War on Sacred Grounds, Ron E. Hassner investigates the causes and properties of conflicts over sites that are both venerated and contested; he also proposes potential means for managing these disputes. Hassner illustrates a complex and poorly understood political dilemma with accounts of the failures to reach settlement at Temple Mount/Haram el-Sharif, leading to the clashes of 2000, and the competing claims of Hindus and Muslims at Ayodhya, which resulted in the destruction of the mosque there in 1992. He also addresses more successful compromises in Jerusalem in 1967 and Mecca in 1979. Sacred sites, he contends, are particularly prone to conflict because they provide valuable resources for both religious and political actors yet cannot be divided. The management of conflicts over sacred sites requires cooperation, Hassner suggests, between political leaders interested in promoting conflict resolution and religious leaders who can shape the meaning and value that sacred places hold for believers. Because a reconfiguration of sacred space requires a confluence of political will, religious authority, and a window of opportunity, it is relatively rare. Drawing on the study of religion and the study of politics in equal measure, Hassner's account offers insight into the often-violent dynamics that come into play at the places where religion and politics collide.