Equality And Human Rights Commission Assignment Sample

Introduction of Equality And Human Rights Commission Assignment

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The work comprises a critical discussion on the Equality Act 2010 and the judgment given in the case of Chandhok vs Tirkey case. The discussion is based on the term “caste” and whether or not it should be added in the Equality Act. The background of the Chandhok vs Tirkey case will be discussed along with the suggested modification and discussion on the aforementioned case law. Moreover, the illustration of including the term ‘Caste’ in the Equality Act 2010 will be provided in context of the Chandhok v Tirkey [2015]. Furthermore, the involvement of CRED and EHRC will also be illustrated. A brief of existing scenario in the UK regarding the casteism will be provided and some mistreatment ideas in the UK will also be mentioned in the report.

Legislation regarding race is an extremely contentious topic, profoundly dividing among specific groups, as recent years have demonstrated: it will be as divided as passing legislation for "class" of becoming a recognised feature will be throughout British society and the wider world. In collaboration with case law, people can file a claim for casteism under "ethnic background" but not under "race[1]" reducing tension between various groups and promoting community cohesion. Since October 2010, the Equality Act has provided a modernised, unified legislative structure with unambiguous, concise rules to better consistently combat inequalities in society.

Criticism found for the discrimination on caste -

There is evidence regarding harassment and discrimination on caste in areas of Britain in respect to the Act of equality of the year 2010 towards the provision of work and services. Also there exist evidence regarding harassment and discrimination on the basis of caste in various areas particularly in the field of education, work on voluntary basis or dismissal, religion and worship along with harassing behaviour of public. It gives the outcome of severe victimisation.

Caste and religion -

Due to lower caste of some religions, there arise some issues of harassment and discrimination on caste which is covered through discrimination on the basis of religion as per the Act of Equality of the year 2010. But, in respect to the harassment and discrimination on caste, the provisions of religion are supposed to become very little effective in comparison to the caste - based provisions. Also, these are not supposed to give security to the mixed religion members such as the Muslims, Christians, Sikhs and Hindus or to atheists.

If the race is interpreted too strictly or too widely, the laws may refuse to protect.[2] A few of those this was supposed to protect, or it may introduce notions into the laws that it has never been supposed to cover.

An obligation exists to establish special legal protection from discrimination caste-based as a result of a 2013 change to section 9 (5) (a) of the Equality Act 2010 by considering caste an element of the race for the law. Moreover, a subsequent decision by an Employment Appeal Tribunal [EAT] in the Chandhok v Tirkey case in the year 2014 formed that several of the facts relating to analysing caste in most of its kinds may be equally qualified to become regarded as a component of a people's ethnic background, which is itself part of the legislation. The UK authorities should take quick action to enact the suggested law that made casteism illegal. We urge all member nations to push the United Kingdom to enact legislation to carry out its international duties regarding caste.

This is now the administration's answer to public comment on how to guarantee adequate and proportional legal rights[3] over illegal casteism. The UK Government may develop and implement a comprehensive and balanced policy with the involvement of representatives of impacted communities, including particular steps to eradicate[4] racism towards individuals of descent-based groupings.

• DISCUSSION

Background of the case law Chandhok v Tirkey [2015] IRLR 195

Adivasi, Christian, and an Indian national, Dr Tirkey, came from an Adivasi family. In India, she initially worked for one of the respondent's parents, Mr and Mrs Chandhok. She subsequently started working for the Household as a helper and nanny in Great Britain.

Ms Tirkey claimed that she had not received the National Minimum Wage during her 6 years in the UK, that she had been not given every day or week break, and that she had been not provided a yearly holiday. She said she had been neither offered itemised salary slips nor a summary of her job contract terms. Ms Tirkey additionally asserted that she had been harassed based on her ethnicity and was forced to unfair implicit treatment based on her religious affiliation throughout her work, in violation of the Equality Act 2010.

Ms Tirkey alleged, specifically, that the Respondents handled her unfairly because of her cultural origin, especially her citizenship and her inherited social status, which she said was based in large part on her caste. She furthermore asserted that she had been hindered from learning and practising her religious ideology[5] and she asserted that she had been treated unfairly.

Further modifications and discussions on the aforementioned case law

Even when an effective and appropriate meaning could be settled upon, the incapacity to describe 'caste' inside the laws contributed a powerful obstacle to adopting a term into legislation that may be subject to a variety of viewpoints.

"It is believed that case law offers the most versatility for any matters presented before a judiciary to take into consideration the specific facts of the situation and grow spontaneously to guarantee that the essential safeguard is supplied.

Labour and the Liberal Democrats are seen as being on the pro-law side, while the Conservative government appears to support Hindus and Sikhs groups opposed to the law. About Hindu groups, Conservative MP from Harrow East Bob Blackman says the legislation is "ill-thought-out, divisive, and unnecessary.

Under Britain's equality legislation, caste-based discrimination is not expressly prohibited; however, section 9 of the Equality Act 2010[6], as amended, requires the government to enact secondary legislation to declare caste to be an aspect of the race, thus establishing caste discrimination as a form of race discrimination.

In a groundbreaking September 2015 decision, a lady of Jharkhand was compensated 184,000 pounds in a lawsuit that had overtones of caste[7] system inequality. She worked for just an Indian-based pair in Britain and experienced numerous limitations and difficult circumstances.

On 2 September 2016, the British government announced that it'd comment on the upcoming implementation of the Equality Act 2010's caste discriminatory practices clause. Just a cautious acceptance is appropriate for the revelation. It is uncertain how the referendum would be performed, and the statement implies that the caste rule should indeed be enacted not on whether but just how.

The inclusion of a clause against casteism in the Equality Act 2010 was supported by Legislature's view that the caste system still existed within UK's Indian diaspora. Whereas the Ministers initially had the option of whether or not to apply the clause[8]A change in 2013 makes it compulsory. Because of this deal with the religious institutions and other pressure organisations, the government is now vulnerable to influence from the inside Legislature and via judicial intervention from the same groups claiming that adoption is being postponed. However, one judicial review petition has prompted the proposed discussion.

A prominent feature of Indian culture and society is the caste system. In India, it has been associated with Hinduism and is considered hereditary, hierarchical, and oppressive, particularly for the poor. Christianity's polemic against Indian religion, which sees it as false, played a strong role in shaping subsequent debates, scholarship, and laws on caste.

Constituting the term Caste under the equality act, 2010

The equality act is responsible for protecting against discrimination on the grounds of caste, but the question arises up to what extent, and this is a very vexed question. This issue reached the appellate court with reference to the case law, Chandhok v Tirkey[9] [2015] IRLR 195. The employment appeal tribunal is also known as EAT, where Langstaff P has currently taken the decisions regarding the concept of ethnic origins. This concept is already existing, and it has now become a part of the definition of a protected feature known as a race under section 9 of the equality act, 2010. This term is broad enough for capturing numerous acts related to the discrimination of caste.

The legislative background of the case is very unusual, and the term caste is also a contested concept. But there are, most the conceptions which include characteristics like permanent members or involuntary members of the caste. It also includes endogamy which means marrying with the same class or an innate form of feature that is connected with the notions of purity as well as an impurity. After there was pressure seen from the House of Lords, when the equality act was enacted, the government gave the power to the relevant minister so that he could redefine the caste in section 9 (5). This was not defined under the Act and is now considered an aspect of the race. Later in the year 2013, the coalition government has transformed this discretionary power into a duty[10]. It was done by permitting that the subsection is required to be repealed. Since then, the routine for such amendments has been stalled. The government has been saying that it is the case law developments that are awaited, and also, there is a requirement to review the data on the discrimination of the caste. There was a continuation of unhappy compromises ahead of this political prevarication.

Analysing the case law Chandhok v Tirkey [2015] IRLR 195

Section 9(5) of the equality act, 2010 was reliable on the defendants in the case-law of Chandhok v Tirkey[11] [2015] IRLR 195, where there was an argument that the parliament would not have discrimination of caste intentionally to fall under the equality act until and unless the legislation has been introduced under the same aforementioned subsection. This argument was further rejected by Langstaff P for various reasons; like before the equality act, there was domestic law that was in the form of the race relations act, 1976 that has also recognised the term ethnic origins as the part of the definition of the term race under section 9 of the equality act. This was not able to include an assent from the perceived or the actual ethnic groups.

Concerning the case law, applying the light of wide and flexible test, JFS [2010] 2 AC 728, it was held by the house of lords that believed in orthodox Judaism from the particular group of people where the test was done based on origins. Secondly, it was held by the employment appellate tribunal, also known as EAT, that under section 9(5) of the equality act[12], In 2010, the main intention was to broaden and not narrow the protection of the pre-existing laws. 

This pleased Langstaff P that there was a consistency in result with the international obligations of the country United Kingdom that also includes the international Convention of United Nations on eliminating the forms of all the racial discrimination that is ICERD. Here, under article one, there is a definition of the term racial discrimination as well as discrimination based on descent. He was the one who remitted the case to the appellate for taking decisions based on facts. Of course, not all types of unequal treatment are done based on descent. This would amount to or result in the discrimination of race that is illegal under the equality act.

For example, as in the case-law of JFS [2010] 2 AC 728, there was discrimination found because the person was a not a son of a colleague or peers, or the son of a member of the union of SOGAT[13] which is far better. This is also not yet understood why the examples of the lawyers are of this kind.

Although there were some possibilities which were opened by Langstaff P that there are several forms of the discrimination of caste that would not be considered as a matter of the fact[14]And therefore would not be covered under the current concept of discrimination by race, while it is quite likely that almost it would not be. The term caste is just like a race that has a social construct. The term caste is perceived as the different ownership of the religious belief and also the beliefs of innate differences. This is to the beliefs of descent from a different people, like in the case-law of JFS [2010] 2 AC 728, which has likely considered to be met after testing.

The Tribunal has not made a preparation for the award for these exemplary damages. The court has also not accepted the decision taken in the case law, Rookes v Barnard [1964] AC 1129, where the term oppressive or arbitrary, or unconstitutional behaviour by an individual who is in the position of the authority could be extended to the situations of domestic servings. This has also been found that the conduct or the behaviour of the defendant was not amounted to give a result in the profit, despite the cynical disregard. The respondents were held for the rights of Mrs Tirkey. This also was responsible for holding the fact that the defendant was not able to accept that anything wrong had been done on their part, and therefore they had not undertaken any such reward or risk assessment. They also found that the respondents appeared to believe that they would run for no risks at all.

At the time of remedy hearing[15]it was taken into consideration by the Tribunal that the appropriate approach to calculating the future losses under this contract of employment was not legal. The application of the ACAS code of practice in the domestic employment setting also the application of the observation of the damages that are exemplary in this context. The Tribunal has ordered an award of 35000 euros because the feelings of the plaintiff have been injured. This was constituent of the award of 27500 euros for the direct form of the discrimination in the context of the race and also an award of 7500 euros for an indirect form of the discrimination in the context of the religion. There was also an award of 13500 euros for a psychiatric injury that was a separate injury that occurred in a personal manner.[16].

Involvement of CRED

The most recent CERD Final Findings, announced in August 2016, reaffirm past issues, and suggestions about caste system inequality in the United Kingdom are also discussed therein. The committee noted that the State Party keeps up its view that there is no responsibility to adopt the Conventions into domestic legislation. It reaffirms his worry that the Convention's rules have still not been fully implemented within the State party, as well as in the territories and Dependent territories. It expressed special worry that certain parts of the 2010 Equality act are still to be implemented, particularly Section 9(5)(a) on caste-based discrimination and Section 14 on dual discrimination. The Report recommended that the State party ensures that the Convention's concepts and rules are properly and completely applicable within internal law in England, Northern Ireland, Scotland, and Wales, as well as the Dependent territories and foreign territories.

During this stage, the UK Government[17] would support the introduction of the 'Draft UN Rules and Concepts on the Efficient Prevention of Discrimination Based on Skills and Descent' as a guiding document for completely addressing discrimination regardless of ‘work and descent’ addressing Inequality based on caste[18]. The UK Government should encourage awareness campaigns to educate the community about the plight of sufferers of discordance prejudice. Such efforts might graduate admissions, companies, the government sector, and so on.

The ICERD is defined as the recitals in Directive 2000/43/EC, which are based on the equal treatment between the individuals irrespective of their ethnic or racial origin. This is because the interpretations of the domestic law[19] must comply with the law of the European Union. This is considered an alternative way to the same outcome to the employment appellate tribunal has reached.

Involvement of EHRC

The EHRC's conclusions were authored by a tenured faculty that's already pro-law, as was the EHRC itself. It has persisted in exerting political pressure. It intervened in Tirkey v Chandhok, a lawsuit filed by a Christian woman over her Buddhist supervisors, and determined that the Equality Act covers religion. The EHRC then moved on to approach the United Nations Committee on the Eradication of Ethnic Discrimination, claiming that the lawsuit it had chosen to follow had put the legislation in a state of flux. In August 2016, a UN committee suggested that the UK government adopt enacting laws.

Also, the court of Strasbourg has taken into consideration article number 14 of EHRC in the case-law of Timishev v Russia.

In regards to the ICERD, the decision of the employee appellate tribunal in the case law, Chandhok v Tirkey [2015] IRLR 195, therefore chimes with the increasing trend in the European and domestic cases based on the discrimination[20] for making sure that the domestic law is according to the treaties of the united nations. The question further arises of whether would this harmony in the domestic law with the international law of equality would get replaced by the increasing dissonance when the proposals of Tories for the rights of human beings have been enacted or whether the United Kingdom would leave the European Union.

The decision of the case law Chandhok v Tirkey [2015] IRLR 195

Including Ms Tirkey's claims of unlawful harassment based on her race and indirect discrimination in the workplace because of her religion, the Tribunal found in her favour by unanimous decision.

The Equality Act of 2010 includes an ethnic background in the concept of race. Plenty of the features of caste, according to the Tribunal, fit underneath the idea of ethnicity or race and hence exist under the Equality Act's concept of race[21]. As a result, people claiming unfair treatment on caste may be able to pursue legal action for unfair treatment based on race in several circumstances.

Ms Tirkey was rewarded more than £180,000 in damages, mostly for the Participant's refusal to pay her the National Minimum Wage. A second hearing is scheduled for mid - November, at which she is likely to be given extra pay.

After the effect of the decision is taken

The decision in the case-law of Chandhok v Tirkey [2015] IRLR 195 is probably responsible for bringing the domestic law closer to the ICERD into the line. The committee held for eliminating the discrimination based on race, which is further responsible for monitoring the compliance with ICERD, has also reaffirmed strongly. This strong reaffirmation was given in the 29^th general recommendation that the discrimination which is done based on descent in the first article of ICERD also involves the discrimination done against the members of the communities. These are based on the forms of social stratification like analogous systems and the caste systems that impair or nullify the equal enjoyments of the rights of human beings. This also drew attention to such factors, which would like to permit the communities to be recognised. This also includes the inability to bring alteration to the restrictions that are being enforced socially on marrying outside the caste or the status which are inherited. This also includes discoursing dehumanising. There are working parties who have been established by the sub-commission on the right of human beings of the United Nations, and they have considered the same view.

Commenting on the decision taken

There would be recommendations by the administration to incorporate caste as a distinct classified trait, but they have been postponed for public comment. Moreover, the practical impact of all these decisions for businesses is whether workers or job candidates who are mistreated due to their caste are willing and able to file a suit under current workplace discrimination laws. Casteism isn't explicitly forbidden by British equality laws; however, section 9 of the Equality Act 2010, as amended, compels the government to adopt legislative provisions to declare caste a component of race, so constituting caste discrimination a kind of racial bias.

It was also found by the Tribunal that the plaintiff was unfairly dismissed[22]. The liability judgment in Tirkey v Chandhok has sought the attention of numerous legal commentators after the employment tribunal has permitted the award of more than 183 thousand dollars for her claims of national minimum wages.

The current scenario in the UK regarding casteism

Higher castes perpetrated harassment and casteism against lower castes, according to the findings of this study.

• There is no compelling proof that the level of casteism and harassment is decreasing. In the workplace, there are favourable and bad impacts.
• The state may use educational or legislative initiatives to eliminate casteism and unfair treatment. Inside the government sector, either is beneficial. Non-legislative techniques, on the other hand, are much less helpful in the long run in the private market and therefore do not help people who are discriminated against by the officials. It is troublesome to depend on the Indian nation to take steps to decrease discriminatory caste practices[23].
• Religious discrimination measures in the Equality Act 2010 do not encompass casteism and harassment as efficiently as cast system laws.

The discrimination laws in the United Kingdom do not explicitly address caste discrimination. By Ministerial Order, caste, however, can be treated as a race under the Equality Act of 2010. Protecting from discrimination and harassment would be possible in areas such as work, education, and products and services. A study was commissioned to determine if caste discrimination or harassment occurs in these areas to enable the government to decide whether to use its power.

People having origins in the Indian subcontinent are more cognizant of caste in the United Kingdom (a total of 5 per cent of the population). That is not religiously particular and is followed by (and effects) people of all faiths. Even if someone rejects the concept of caste, they are nonetheless considered to have one by others.

Harassment and discrimination based on caste can arise between races. The latest results, though, were in favour of the lower caste. Lower-caste populations in the UK are estimated to number around 50,000 and 200,000 people.

Ravidassia, Valmiki, Ramdasis, an Ambedkarite, as well as the Buddhists are all virtually entirely from the poorer classes. Christians from the Indian subcontinent are sometimes thought to have been of low caste.

Caste inequality and mistreatment ideas in the United Kingdom

The presence and extent of unfair caste treatment in the United Kingdom are hotly debated topics. Many think it exists and is extremely dangerous[24]. Several folks think it only applies to intimate interpersonal interaction (such as marriage). Others are convinced it doesn't exist.

CONCLUSION

There is no explanation given as to why a framework such as the Equality Act is acceptable for casteism. The caste requirement, if followed, would have a significant influence on the Indian populations' participatory and financial liberties.

It is hereby concluded with the help of this study that the capacity to hold marriages, organise activities, or rent out space could be jeopardised, and also, many charities' tax exemptions would've been jeopardised. Especially if it's just to prevent unintended offending, firms would've been required to keep track of employees and clients by caste.

For instance, being in employment, the example of discrimination of caste has been grounded with respect to race discrimination or the religious discrimination. This also might be responsible for including an effective demotion of the secretary, where this is required for establishment, about how other employees of other religions and race are treated for this act which might be considered as a religion and race are treated for this act. A very important point is the extent up to which the issues related with caste has covered with the help of the legislations that are already existing and therefore has not been testified in the courts of the laws. The study also helps in concluding that the every one should be aware that Equality and Human Rights Commission is interested in exploring the same ahead with an aspect of getting a partnership with other and also with ACDA. Also, the judges would like to make an important addition to the structure which are strand based for the equality law. Moreover, there should be an introduction of the social based elements or class based elements, direct into such features that are protected[25]. This might be not acceptable as there is high risk manner of dealing with these problems without its implications and without any proper examination.

The existence of judicial intervention is insufficient to address such problems. As demonstrated in the fictitious example of Chandhok v Tirkey, widespread prejudices about who violates the constitution based on caste make litigation unevenly weighted against defendants.

References

Akhtar, Zia. "Hate crimes and the law: Introducing caste hatred as a public order offense." New Journal of European Criminal Law 12, no. 2 (2021): 166-183.

Badigannavar, Vidu, John Kelly, and Manik Tiwary. "Does Caste Matter When Doing Business in India? Socio-Legal and Economic Perspectives." In Academy of International Business (AIB) Conference 2020. 2020.

Burt, Callie H. "Scrutinising the US Equality Act 2019: A feminist examination of definitional changes and socio-legal ramifications." Feminist Criminology 15, no. 4 (2020): 363-409.

Dalwai, Sameena. "Caste as a framework to study domestic labour: A comparative law perspective." In Recognition of the Rights of Domestic Workers in India, pp. 87-105. Springer, Singapore, 2019.

GULRAJANI, PRADEEP. "Equality and Rule of Law in the United States and the United Kingdom." (2021).

Hussain, Zahid, Lubna Javed Rizvi, and Hamid Sheikh. "The Equality Act (2010)-pre-and post-pandemic historic development on equality and discrimination issues for employers: a review of the literature." International Journal of Law and Management (2021).

Jones-Berry, Stephanie. "Equality and diversity."

Landon, Mark, and Tony Williams. "The Equality Act 2010." Fitness for Work: The Medical Aspects (2019): 50.

Lockton, Deborah J., and Tom Brown. Employment Law. Red Globe Press, 2020.

Malleson, Kate. "Equality law and the protected characteristics." The Modern Law Review 81, no. 4 (2018): 598-621.

Malleson, Kate. "Equality law and the protected characteristics." The Modern Law Review 81, no. 4 (2018): 598-621.

Mosse, David. "Outside Caste? The Enclosure of Caste and Claims to Castelessness in India and the United Kingdom." Comparative Studies in Society and History 62, no. 1 (2020): 4-34.

Nachmias, Stefanos, Maranda Ridgway, and Valerie Caven. "The Legal Framework on Diversity and Equality." In Inequality and Organisational Practice, pp. 15-36. Palgrave Macmillan, Cham, 2019.

Sears, Brad. "Equality Act Testimony: Discrimination by State Governments." (2021).

Stephenson, Jacqueline H., Natalie Persadie, Ann Marie Bissessar, and Talia Esnard. "Equality Laws Compared: The Caribbean, the UK, and the USA." In Diversity, Equality, and Inclusion in Caribbean Organisations and Society, pp. 157-183. Palgrave Macmillan, Cham, 2020.

Waughray, Annapurna. "Caste in Britain: Contextualising the British Government's 2017 Public Consultation on Caste and Equality Law." Economic & Political Weekly 53, no. 10 (2018).

Wilks, Robert B. "Making equality law work for Deaf people." PhD diss., University of Leicester, 2020.

[1] Akhtar, Zia. "Hate crimes and the law: Introducing caste hatred as a public order offense." New Journal of European Criminal Law 12, no. 2 (2021): 166-183.

[2] Waughray, Annapurna. "Caste in Britain: Contextualising the British Government's 2017 Public Consultation on Caste and Equality Law." Economic & Political Weekly 53, no. 10 (2018).

[3] Dalwai, Sameena. "Caste as a framework to study domestic labour: A comparative law perspective." In Recognition of the Rights of Domestic Workers in India, pp. 87-105. Springer, Singapore, 2019.

[4] Malleson, Kate. "Equality law and the protected characteristics." The Modern Law Review 81, no. 4 (2018): 598-621.

[5] Waughray, Annapurna. "Caste in Britain: Contextualising the British Government's 2017 Public Consultation on Caste and Equality Law." Economic & Political Weekly 53, no. 10 (2018).

[6] Akhtar, Zia. "Hate crimes and the law: Introducing caste hatred as a public order offense." New Journal of European Criminal Law 12, no. 2 (2021): 166-183.

[7]Waughray, Annapurna. "Caste in Britain: Contextualising the British Government's 2017 Public Consultation on Caste and Equality Law." Economic & Political Weekly 53, no. 10 (2018).

[8] Dalwai, Sameena. "Caste as a framework to study domestic labour: A comparative law perspective." In Recognition of the Rights of Domestic Workers in India, pp. 87-105. Springer, Singapore, 2019.

[9] Badigannavar, Vidu, John Kelly, and Manik Tiwary. "Does Caste Matter When Doing Business in India? Socio-Legal and Economic Perspectives." In Academy of International Business (AIB) Conference 2020. 2020.

[10] Malleson, Kate. "Equality law and the protected characteristics." The Modern Law Review 81, no. 4 (2018): 598-621.

[11] Mosse, David. "Outside Caste? The Enclosure of Caste and Claims to Castelessness in India and the United Kingdom." Comparative Studies in Society and History 62, no. 1 (2020): 4-34.

[12] Wilks, Robert B. "Making equality law work for Deaf people." PhD diss., University of Leicester, 2020.

[13] Lockton, Deborah J., and Tom Brown. Employment Law. Red Globe Press, 2020.

[14] Malleson, Kate. "Equality law and the protected characteristics." The Modern Law Review 81, no. 4 (2018): 598-621.

[15] Hussain, Zahid, Lubna Javed Rizvi, and Hamid Sheikh. "The Equality Act (2010)-pre-and post-pandemic historic development on equality and discrimination issues for employers: a review of the literature." International Journal of Law and Management (2021).

[16] Landon, Mark, and Tony Williams. "The Equality Act 2010." Fitness for Work: The Medical Aspects (2019): 50.

[17] Malleson, Kate. "Equality law and the protected characteristics." The Modern Law Review 81, no. 4 (2018): 598-621.

[18] Burt, Callie H. "Scrutinising the US Equality Act 2019: A feminist examination of definitional changes and socio-legal ramifications." Feminist Criminology 15, no. 4 (2020): 363-409.

[19] Stephenson, Jacqueline H., Natalie Persadie, Ann Marie Bissessar, and Talia Esnard. "Equality Laws Compared: The Caribbean, the UK, and the USA." In Diversity, Equality, and Inclusion in Caribbean Organisations and Society, pp. 157-183. Palgrave Macmillan, Cham, 2020.

[20] Nachmias, Stefanos, Maranda Ridgway, and Valerie Caven. "The Legal Framework on Diversity and Equality." In Inequality and Organisational Practice, pp. 15-36. Palgrave Macmillan, Cham, 2019.

[21] Jones-Berry, Stephanie. "Equality and diversity."

[22] GULRAJANI, PRADEEP. "Equality and Rule of Law in the United States and the United Kingdom." (2021).

[23] GULRAJANI, PRADEEP. "Equality and Rule of Law in the United States and the United Kingdom." (2021).

[24] Sears, Brad. "Equality Act Testimony: Discrimination by State Governments." (2021).

[25] Dalwai, Sameena. "Caste as a framework to study domestic labour: A comparative law perspective." In Recognition of the Rights of Domestic Workers in India, pp. 87-105. Springer, Singapore, 2019.