By Marianne Haslev Skånland
professor emeritus
(This article was published just days before two new decisions condemning the same Norwegian authorities. The new decisions will be the subject of the next post on this blog. – cr)
• • • •
The Norwegian original of this article was published in the newspaper Norge IDAG on 5 March 2020.
This English version is very slightly longer, incorporating some details which are not equally well known or so easily obvious to foreign readers as to Norwegians in the middle of the present debate.
• • • •
It is hard to believe that Norway’s authorities, and Norwegian jurists otherwise prominent in society, can have read the judgments from the European Court of Human Rights (ECtHR) in Strasbourg that they express opinions on. What we are served up especially by experts on human rights law in media interviews, articles and statements seems heavily infested with misinterpretation, trivializing, stubbornness, denial, blaming victims, and attempts to explain away unpleasantness. Actually there are more variants and on several counts. Obviously the judgments have not made official Norway open eyes and ears to any extent. Yet.
Probably the most important issues are: the question of reparation, the question of the child’s best interest and existing evidence in research of what this is, and the question of truth in the description of facts. I hope to return to these issues at another time; in this article I want to go into the question of what the content of the judgments actually says.
A sporty game of win and lose?
When asked a couple of years ago why Norway has met with strong protest against Barnevernet, our authorities were at first used to answer: “We have actually won two cases in the ECtHR.” Then another was added. Then there was one case in which Norway was found guilty of violation of human rights. Then an appeal of one of the first three was admitted to the Court’s Grand Chamber, leading to a conviction instead of acquittal (the Strand Lobben case, cf below). Then the state was convicted in three further cases. Every time the question of number of cases comes up now, defenders of official practice hurry to say “We have lost 5 but have won 2”.
Expressions like ‘win’ may not be the wisest when spokesmen of the authorities use it about serious issues of abuse carried out against individuals by the authorities. I seem to remember that it was commented on by Gro Hillestad Thune, former Norwegian judge in Strasbourg. She said that the authorities present it like a football game. “5 against 2” sounds as if the decisions could go either way. Perhaps in order to suggest that Norwegian child protection is foremost in the world, therefore the result was rather accidental – the ECtHR might in those five cases almost just as soon have exonerated Norway, which was anyway just convicted of trifling offenses of a formal nature?
Norway’s attorney general was the first man out with such an interpretation after the Lobben judgment: He expressed that what Norway had been found guilty of, was that our courts had not explained carefully enough how necessary and correct Barnevernet’s actions had been.
Is it possible, then, to read the judgments in this manner?
A chronology and a report which are circumvented
Something the authorities do not speak of is the existence of a chronology here, one which is highly relevant.
In the three cases in which the applicants to the Court in Strasbourg did not win through with their complaints, judgments were passed in 2017 and in April 2018.
For the last 6-7 years, and especially after the internationally well-known Bodnariu case, several nations have found that European child protection is problematic, especially in the Western countries, and especially visibly in Norwegian practice. The Council of Europe therefore ordered an investigation, which led to a very critical report about European child protection with examples particularly taken from Norway. It was presented and passed with a large majority on 28 June 2018.
In the debate in the Council of Europe, the speech of one of the Norwegian parliamentarians, Morten Wold, was honest and quite courageous, supporting the criticism of Norway. Two other Norwegian MPs tried to undermine the content of the report with many proposals for amendment. They did not succeed in Strasbourg, but back home afterwards one could read a curious article published by the Norwegian parliament Stortinget, claiming the opposite: that Norway’s delegation had turned ‘the balance in the resolution’ into a victory for Norwegian Barnevern.
The European Court of Human Rights is the court of the Council of Europe, passing judgments which are in accordance with the European Convention on Human Rights (ECHR). In September 2018 the Court published their unanimous judgment convicting Norway in the Jansen case. The Lobben case appeal came up before the Grand Chamber on 17 October the same autumn and led to conviction of Norway with 13 votes against 4. The judgment was ready in the spring of 2019, but was announced in September. Then followed judgments in three more cases in November and December 2019. In all three Norway was convicted unanimously.
(Blondina) Jansen v. Norway
European Court of Human Rights, 6 September 2018
Grand Chamber judgment (key case):
(Trude) Strand Lobben and others v. Norway
European Court of Human Rights, 10 September 2019
Grand Chamber hearing:
Strand Lobben and Others v. Norway (no. 37283/13)
European Court of Human Rights, 17 October 2018
KO and VM v. Norway (Ken Olsen and Vibeke Morrissey)
European Court of Human Rights, 19 November 2019
A.S. v. Norway
European Court of Human Rights, 17 December 2019
(Mariya) Abdi Ibrahim v. Norway
European Court of Human Rights, 17 December 2019
The 5 judgments coming after the report of the Council of Europe have, therefore, all gone against the Norwegian state. And notably, they are all about issues such as Norway having broken off children’s bonds to their parents, having cut off meaningful communication and the enjoyment of being together of parents and children, having prevented return of the children to their parents, having proceeded to forcibly adopting away the children. These are among actions which the ECHR’s Article 8 is meant to guard people against.
The report of the Council of Europe seems to have inaugurated increased understanding and concern in the ECtHR. The new Norwegian judge in the ECtHR, too, appears to have taken note of the alarm expressed in the report, and is said to have been active in the spring of 2019 in the ECtHR having taken up child protection cases from applicants against Norway – they ended up being over 30 – for so-called ‘communication’, i.e the Court asking Norway for an explanation. This is a step in the direction of a case being taken up for pleading and judgment in the Chamber, if Norway continues to defend the decisions made in the Norwegian judicial system.
More cases in the wake of the Council of Europe’s report
Some more recent cases seem to lend support to the supposition of alarm having been sounded in the Council of Europe and the ECtHR:
Pavlova v. Russia and Kungurov v. Russia 18 February 2020, Y.I. v. Russia 25 February 2020.
In the first two, Russia was convicted of violation of Article 8 because the authorities had, without going into the question of whether it was necessary, refused visit in prison by the jailed person’s wife, respectively the jailed person’s wife and children.
In the third case, the authorities had taken the mother’s three children into care and then deprived her of her parental authority, this also depriving her of e.g her right to visit the children. One child was placed with its father, the other two in a children’s home. The mother had been involved in drug abuse, but is living with her mother, who has also been willing to take care of the children while her daughter is in treatment. The children’s mother has taken active steps to get away from her drug abuse.
The judgment emphasizes that the state’s actions have hurt the children; they have strong feelings for their mother and grandmother. Russia has not tried to give positive help in order to keep the family unit together, such as letting the grandmother help, and has removed the mother’s parental authority from her despite the fact that she has all the time shown great interest in the lives of the children and has actively tried to contact them. The ECtHR also sees it as wrong towards the children to have split the three children up. In the ECtHR, a state has a wider latitude of assessment of the necessity, in particular situations, of taking children into care – a wider so-called ‘margin of appreciation’ – than it has in its further treatment of a case. But under the circumstances that prevailed in this case, Russia is convicted of a violation including that of taking into care the two who were placed in a children’s home – in other words, the state is found guilty not only of its subsequent actions but of the taking into care itself. The state’s action was not proportionate to the legitimate aim pursued.
In Cinta v. Romania, this judgment too from 18 February 2020, Romania is convicted of having, through court judgments, not assisted a separated father in maintaining and developing his relationship to his daughter. The father is schizophrenic but under dependable medication. Romania is also found guilty of discrimination, in this instance of a person suffering from a mental illness. The judgment refers, as one would expect, to the case K. and T. v. Finland from 2001, a case where the children’s mother was schizophrenic. That, too, was an important case, a Grand Chamber judgment, Finland being convicted even of the taking into care of the new-born baby in hospital. As far as I know, this was the first judgment from the ECtHR in which a state was convicted even of the taking into care itself.
In these four new cases, the ECtHR repeatedly emphasises that the right to family life is to be placed much higher than the states have done. The fact that helping the family is problematic, that visits are difficult or onerous to manage, that a parent has problems of drug abuse or illness – none of this is enough to relieve the state of its duty of actively helping to keep the family together, nor does it give the authorities the right to force the family apart. The judgments repeat that the authorities have a margin of appreciation in considering whether taking into care is necessary in concrete situations, but that a taking into care is always a temporary measure. In such cases, the state is obliged to work energetically to help in such a way that children and parents can be reunited as soon as possible.
A revealing past – and the future
In addition to the five cases for which Norway has now been convicted, a sixth case against Norway exists which is extremely revealing. In 1996 Norway was found guilty of a violation of Article 8 in the case of Adele Johansen’s daughter:
(Adele) Johansen v. Norway
European Court of Human Rights, 27 June 1996
There, too, Norway was convicted of having cut off visits so that reunion was at last claimed to be impossible. In the further development, it led to forced adoption away of the daughter, in spite of the judgment in the ECtHR. Since the judgmentdates from 1996, it becomes the most important of all, giving, as it does, a perspective to Norway’s child protection policies and the child protection legislation of today. Norway as not, in the 23 years since 1996, done anything at all to repair the offenses against mother and daughter Johansen and to change legislation and practice. On the contrary, even a superficial examination will show our authorities to have continued in the same manner, with increased energy. Very many families have experienced the same blindness from judicial authorities and legislators, the same resistance against acquiring proper knowledge and understanding of the basis of the reigning ideology, and therefore the same tragedies.
It remains to be seen whether the remaining more than 20 cases against Norway pending in the ECtHR will lead to more convictions of the state. It is of course possible that Barnevernet and our courts have in some of them made better motivated decisions than in the 6 cases for which Norway has been convicted, all of which show a total lack of ignorance of the depth of children’s emotional bonds to their biological parents.
In the meantime, the ECtHR in Strasbourg has notified Norway that it taken up yet another case for communication, and also that it does not accept the answer which Norway has given to their question, after the judgment in the Jansen case in 2019, of what Norway will do to put right the violations in the Jansen case. (Norway does not intend to do anything to give Blondina Jansen back any of her human rights.)
Our state’s preferred interpretation of the judgments against it is that we can continue carrying out child protection in the same manner, just as long as we explain more thoroughly how good it is. Our attorney general has probably fixed on some formulations of the following type:
from the Lobben judgment:
“the City Court’s judgment contained no information on how that vulnerability could have continued despite the fact that he had lived in foster care since the age of three weeks”;
from Y.I. against Russia:
“The domestic authorities failed to demonstrate convincingly that ….”;
or, from a press release about a case:
“the Government had not demonstrated that the use of lethal force had been absolutely necessary”.
My guess is, however, that this way of expressing itself is the ECtHR’s polite way of saying that they do not think the states have proven their allegations and that the ECtHR therefore concludes that such proofs do not exist. It seems doubtful to interpret e.g the last example to mean that the ECtHR grants that lethal violence on the part of the authorities had been necessary, and that Russia just had to be more thorough in explaining that it was. We furthermore know that while the Norwegian government, in the Grand Chamber hearing in Strasbourg in the Lobben case, claimed that Trude Lobben’s son had been in mortal danger in his mother’s care, this claim had been proven to be untrue, among other things on the basis of evidence from the hospital.
To return to the official Norwegian explanation of the judgments: Claiming that all will be well when Norwegian courts write longer judgments based on Barnevernet’s allegations, is hot air. It is the content of what Barnevernet does that is criticised by the Strasbourg judges. One can just read the judgments for oneself. Their contents are no so difficult to understand.
**
See also
Marianne Haslev Skånland:
The Council of Europe with a critical report on European child protection systems
MHS’s home page, 4 July 2018
– : Human rights in Norway – as low as they can go
MHS’s home page, July 2004
Lennart Sjöberg:
Adele Johansen vs. Norway: A mother fighting for her childnkmr, 30 November 2001
Erik Rolfsen:
Child protection and the emperor’s new clothes
MHS’s hjemmeside, 15 September 2015
Johannes Idsø:
Child welfare and the abuse of power
MHS’s home page, 19 March 2019
Jan Simonsen:
A little more humility, please!
MHS’s home page, 20 March 2016
Marianne Haslev Skånland:
The child protection case in Norway about the Czech children of Eva MIchaláková
MHS’s home page, 19 October 2015
– : Professional support for the Bodnariu family and other victims of Barnevernet
MHS’s home page, 29 February 2016
– : Separating children from their parents – is Norway better than the USA?
MHS’s home page, 16 July 2018
– : Dr Mengele & Co in action in Norwegian homes?
MHS’s home page, August 2011
Arne Jarl Hatlem:
Barnevernet – the CPS – equals merciless Norwegians
MHS’s home page, 29 July 2018
*
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Why the Coronavirus and Why Now?
April 30, 2020Photo by Yuri Samoilov
yuri.samoilov.online/.
In education, “why” is generally the highest level question that one can ask. Teachers are encouraged to use Bloom’s Taxonomy to create high-level questions. For example, instead of asking, “Which U.S. President, authorized by the U.S. Congress, sent the American military into the Iraqi conflict in 2003?” a teacher could ask, “Was President Bush justified in sending U.S. soldiers to Iraq and why do you think that?”
Here are several articles that I have read that relate to the title above and a few of my thoughts on each:
Is This A Judgment? (link)
Whenever someone comes up with 10 reasons to think the coronavirus is a judgment of God, like Peter Leithart does here, I’m curious to see what he thinks. I am not only curious about his thoughts, I always try to find out a bit about him. I have done both.
Mr. Leithart asks the question “Why?” and his 10 reasons represent his thoughts about his home country, the U.S.
Each one of his reasons is a possible answer for “Why?” and “Why now?”
Ask Dr. Land: Did God cause the coronavirus pandemic? If not, why did He allow it? (link)
In answering the first of the two questions in his article, Dr. Land states:
So, when people ask, “Did God cause this to happen?” the answer has to be, “No, He did not.” Why? The Bible tells us that “no one is good except God alone” (Mark 10:18). The Psalmist tells us that “the works of his hands are faithful and just” (Psalm 111:7) and “God is light and in him is no darkness at all” (1 John 1:5).
I particularly like Dr. Land’s reliance on scripture. I also liked it that he started the article with:
Whenever we seek to answer such questions, we must first express our humility, remembering the Apostle Paul’s admonition, “Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments, and how inscrutable his ways! For who has known the mind of the Lord, or who has been his counselor?” (Rom. 8:23-24 CSB).
Dr. Land has impressive educational achievements and yet he says we need to remember our position in relation to God.
Did God allow the coronavirus? Dr. Land gives an interesting illustration using the Rose Bowl of 2006 (U.S.C. vs. Texas) to explain how God views human history. (It is an article worth your time.)
Dr. Land’s opinion:
“Did God cause the Coronavirus pandemic?” No. “Did God allow the pandemic to happen?” Yes.
Also, he states this:
Can God ultimately redeem the pandemic for good? That depends entirely on how we as Christians and as a nation respond to this terrible tragedy.
Christianity Offers No Answers About the Coronavirus. It’s Not Supposed To (link)
This is the title of N.T. Wright’s article that appeared in Time magazine.
No doubt the usual silly suspects will tell us why God is doing this to us. A punishment? A warning? A sign? These are knee-jerk would-be Christian reactions in a culture which, generations back, embraced rationalism: everything must have an explanation. But supposing it doesn’t? Supposing real human wisdom doesn’t mean being able to string together some dodgy speculations and say, “So that’s all right then?” What if, after all, there are moments such as T. S. Eliot recognized in the early 1940s, when the only advice is to wait without hope, because we’d be hoping for the wrong thing?
Since Mr. Wright calls certain reactions to the virus silly and “would-be Christian,” what is his view?
Rationalists (including Christian rationalists) want explanations; Romantics (including Christian romantics) want to be given a sigh of relief. But perhaps what we need more than either is to recover the biblical tradition of lament. Lament is what happens when people ask, “Why?” and don’t get an answer.
Is a passionate expression of grief or sorrow what happens when people don’t get an answer? I would agree that the answer is sometimes “yes.” But Christians I know don’t get answers and still call faith “the assurance of things hoped for, the conviction of things not seen.” I’ve never heard one quote the T.S. Elliot version of hope Mr. Wright uses:
What if, after all, there are moments such as T. S. Eliot recognized in the early 1940s, when the only advice is to wait without hope, because we’d be hoping for the wrong thing?
Christians know the hope that they have. It is a blessed hope.
They are “looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus…”
I’m always concerned when someone thinks they have all of the answers, which is the tone of Mr. Wright here. Maybe I’m being a bit harsh. He did use the term “perhaps.”
The article ends with:
As the Spirit laments within us, so we become, even in our self-isolation, small shrines where the presence and healing love of God can dwell. And out of that there can emerge new possibilities, new acts of kindness, new scientific understanding, new hope. New wisdom for our leaders? Now there’s a thought.
We become small shrines? What is that supposed to mean? I’m all for new acts of kindness and I’m all for new scientific understanding, but Mr. Wright seems to clash with himself when he criticizes “Rationalism” at least twice in this endeavor.
I understand lamenting and I verily understand groaning. I don’t understand Mr. Wright.
Where is God in a Coronavirus World? (click on the video link below)
John Lennox has written a book named “Where is God in a Coronavirus World?” Mr. Lennox is Emeritus Professor of Mathematics at the University of Oxford and an Emeritus Fellow in Mathematics and Philosophy of Science at Green Templeton College, Oxford University. I have not read his book, but I have watched this video:
I have always appreciated the views of Mr. Lennox and had no different experience here. John is asked, “Why have viruses at all?” I’d recommend you watch the video.
I could continue to share opinions and make my own speculations but the truth is, I do not know why the Corona virus has hit our world now and I do not know why. I do think three of the four gentlemen above have given good possibilities for these questions. The fourth view (that of N.T. Wright) is also a possibility.
I do know one thing. If I understand the tribulation as Christ describes it in Matthew 24 (along with other passages in the Bible), COVID-19, at least to this point, is like a mosquito bite compared to what is eventually coming. Many people I talk to think that we are living in the days of “birth pangs” described in Matthew 24:8. I think this is very possible. Whether we are closing in on or are in the last days or not, here is a passage that we all should keep in mind:
1 “Then the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 2 Five of them were foolish and five were wise. 3 The foolish ones, when taking their lamps, brought no oil with them, 4 but the wise brought flasks of oil with their lamps. 5 Since the bridegroom was long delayed, they all became drowsy and fell asleep. 6 At midnight, there was a cry, ‘Behold, the bridegroom! Come out to meet him!’ 7 Then all those virgins got up and trimmed their lamps. 8 The foolish ones said to the wise, ‘Give us some of your oil, for our lamps are going out.’ 9 But the wise ones replied, ‘No, for there may not be enough for us and you. Go instead to the merchants and buy some for yourselves.’ 10 While they went off to buy it, the bridegroom came and those who were ready went into the wedding feast with him. Then the door was locked. 11 Afterwards the other virgins came and said, ‘Lord, Lord, open the door for us!’ 12 But he said in reply, ‘Amen, I say to you, I do not know you.’ 13 Therefore, stay awake, for you know neither the day nor the hour.
This parable is stated directly after the chapter about the Tribulation. It is found in Matthew 25.
If I see any other interesting views on “Why?” and “Why now?” I may add them as time allows.
Chris Reimers
Related:
Alistair Begg’s Easter Sermon 2020
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