Call
for papers.
International Webinar on the “Struggles for recognition: Cultural
diversity and rights of minorities”
In May 2020, a Webinar on the “Struggles for recognition:
Cultural diversity and rights of minorities” will be held
online and at Carlos III University of Madrid, Spain.
The Webinar boasts panels of international experts divided
into the key topics. Each panel will discuss papers, which will be
distributed in advance to the participants.
Participants will be connected through
Carlos III’s online platform. The topics will be the following:
a) National minorities. Immigration.
b) Ethnic minorities. Racial minorities.
Indigenous people.
c) Gender minorities. Women. LGBT.
d) Marginalised people (or marginalised
groups).
e) Theoretical and methodological
approaches.
If you are interested, please send an
abstract (up to 300 words) to oscar.perez@uc3m.es
and mqfalcao@gmail.com
by 15 June 2020.
Final acceptance of papers will take place
on 20 June 2020.
The deadline for papers (up to 15 pages,
1.5 spacing, Harvard Quotation Style) is 15 July 2020. Papers will
released to the participants before the Webinar.
The Webinar sessions will be held between
15-30 July 2020.
Webinar
papers will be published in an ebook
by Dykinson Editorial, Spain, which is one of the best Spanish
editorials for Law and in an ebook in the Brazilian Editorial EdUSU.
Do not hesitate to contact the
Coordinators if you have any queries or would like further information.
Coordinators:
Monique Falcao, St. Ursula University,
Brazil mqfalcao@gmail.com
Oscar
Pérez de la Fuente, Carlos III University of Madrid, Spain oscar.perez@uc3m.es
The
proposed
paper will focus on the mechanisms of recognition of national
minorities present in several post-Soviet countries, that is
Kazakhstan, Lithuania, and the Russian Federation. These three states,
despite sharing a similar past and legal traditions, currently present
different patterns of post-Soviet development, including national
legal systems and minority-related policies. Kazakhstan is often
considered as economically advanced and ethnically diverse country in
the region of Central Asia and is a signatory to the Convention on
Guarantee of Rights of Persons Belonging to National Minorities of the
Commonwealth of Independent States (the Convention draws from the UN
and OSCE minority protection standards). Lithuania is a relatively
small country, but it hosts numerous minorities and adheres to various
international and European standards concerning protection of
minority-related rights. Russia is one of the main regional powers,
with various national groups and indigenous peoples living on its
territory and governed by the state’s extensive legal system. Both
Lithuania and Russia are state parties to the Framework Convention for
the Protection of National Minorites of the Council of Europe.
The
paper
aims to establish whether legal systems of these three countries
provide mechanisms of
recognition of national minorities (defined in the paper as a set of
codified criteria), search for similarities and differences, as well
as analyse to what extent these legal systems were shaped by the
Soviet legacy and how this translates into contemporary practices
concerning minorities. The paper will further discuss cases of
minorities seeking for recognition and assess whether provided
mechanisms suffice as an initial tool for the protection of minority
rights. Finally, the paper will draw from international best practices
and - if necessary - propose recommendations concerning improvements
of discussed recognition mechanisms.
2.-
Mr.
Kounta Alhadje Aly GARBA Et Meriem BAGHDADI.
“De la de?sue?tude du nationalisme ’heure du Pacte Mondial
sur les Migrations ?”
Dans
un
monde de plus en plus globalise?, les blocs de pays et de communaute?s
continuent a? vouloir s’isoler.
258
millions
de migrants internationaux dans le monde. Ils repre?sentent 3,4 % de
la population mondiale, 59 % des migrants internationaux vivent dans
un pays de l’OCDE, Six sur dix viennent d'un pays du Sud, 90 millions
de migrants Sud-Sud repre?sentent 29 % de l’ensemble des mouvements
migratoire.
Pratiquement
tous
les Etats du monde se sont engage?s a? prote?ger, respecter et
re?aliser les droits de l’homme, non seulement de leurs nationaux,
mais de toute personne sous leur juridiction
Les
migrants
ont des droits Dans le syste?me international et re?gional des droits
humains, les migrants ont tous: le droit a? l’e?galite? et la
non-discrimination, le droit a? la liberte? d’expression et
d’association, le droit a? un recours utile, le droit de ne pas e?tre
renvoye?s
vers la torture, les droits des enfants, les droits des femmes, les
droits des personnes handicape?es, le droit a? des conditions de
travail de?centes, ...
Sur
le
territoire national, le citoyen jouit automatiquement de tous les
droits reconnus par la loi; l’e?tranger est souvent dans une position
de « demandeur ».
Mais
au
fond, cette querelle pose une belle question de philosophie politique
qui n’est pas nouvelle, on la retrouvait de?ja? en germe dans la
Gre?ce antique : le nationalisme est-il compatible avec l’humanisme
de?mocratique ou, dit autrement, la de?mocratie est-elle une affaire
d’identite? ou de valeur ?
Plusieurs
phe?nome?nes
(tous relie?s de loin ou de pre?s a? la mondialisation) contribuent a?
atte?nuer le poids de l’E?tat-nation. Les contestations face a? cette
atte?nuation se font alors de plus en plus fortes et nombreuses. Mais
finalement, quelles sont les perspectives d’une plane?te comple?tement
unifie?e ?(le Pacte Mondiale sur les Migrations). Il est e?vident que
concernant les frontie?res, les enjeux lie?s sont trop importants pour
qu’elles s’effacent entie?rement.
Ainsi
pour
aborder ce sujet, nous nous pencherons sur trois parties, a? savoir :
I-Le
nationalisme est une alerte populiste
II- Les
limite?s du droit de la migration
III-
Valeurs du Pacte Mondial sur les Migrations
IV-
Conclusion et recommandations
3.- Oscar PÉREZ de la FUENTE, Carlos III
University of Madrid, Spain.
“On recognition”
Honneth’s
approach
to understanding recognition, as a central value in the moral grammar
of current societies, distinguishes three levels of disrespect: a) The first is the physical abuse that destroys a
person’s basic self-confidence; b) The second is when an individual is
subjected by being structurally excluded from possessing certain
rights within the society; c) The third is when individual or
collective ways of life are denigrated.
Recognition is an ideal for minorities’ defenders, which is usually linked with ‘status’, ‘honour’, ‘dignity’ and is based on reciprocity. It is the central value of justice for Honneth’s approach, contrasting with other views based only on redistribution or a combination of both values. Disrespect happens when there is a lack of recognition. This paper aims to analyse in what way hate speech is a form of disrespect –and lack of recognition- for minorities within Honneth’s Theory of Justice, focused on recognition.
4.- Giulia
PAROLA, Universidade
Federal do Estado do Rio de Janeiro -UNIRIO. Brazil.
"What
Can We Learn from Indigenous Law and Methodology?
Indigenous
knowledge,
observations, cosmologies and traditions (that, in one expression, we
define as “indigenous law”) have drawn criticism for adopting
‘non-scientific’ and ‘non-objective’ methods. The way to respond to
this challenge is by rejecting accounts of objectivity that rely on
the universalization of models (that can derive from State-oriented
perspectives, colonialist approaches and in general from asymmetric
relations of powers) and by endorsing alternative proposals that leave
room for indigenous worldviews (by means of the “indigenous
methodology”). The indigenous methodology, therefore, takes due
account of indigenous and local perspectives and integrates them with
further relevant existing data on key issues such as human rights
protection, procedural and substantive environmental rights, food
safety and security, right to free movement of peoples, immigration
and gender. At the heart of the indigenous methodological approach is
a deep and abiding commitment to identifying, articulating, and
applying the intellectual resources from indigenous legal orders to
the work of rebuilding indigenous citizenries and governance. In other
words, the indigenous methodology brings us back the indigenous law
treasure, together with its teachings. In this vein, we have
identified three key lessons learned by adopting an indigenous
methodology that takes into account indigenous perspectives,
traditions and worldviews and these key lessons are connected to the
values of coexistence, inclusion and resilience.
5.- Margherita Paola POTO, Univesità
degli Studi di Torino, Italy. Norwegian Center for the Law of the
Sea. Norway.
“Indigenous
Peoples and the protection of the Arctic environment: a focus on the
Sámi people”
My talk will focus on the diversified range of tools that via international instruments, regional agreements and national legal provisions has been granted to indigenous groups in the Arctic. The analysis of fundamental and procedural rights aims to describe such guarantees as a continuum, rather than a fragmented and sectoral set of conquests, as well as a stepping stone towards the resurgence of indigenous systems of governance.
6.-
Pedro
C. S. AVZARADEL, Prof. Adjunto - UFF/PUVR, Rio de Janeiro, Brazil.
"A critical
analysis of amendment bill 215\2000 to the Brazilian Constitution
and indigenous people rights in Brazil."
This
paper aims to critically analyze the Constitutional Amendment Bill nº
215/2000 and the possible effects of its approval on the current
context of official contempt expressed to the native peoples
(expressed in several official speeches), for their customs, their way
of being and living, and, in a materialistic
dimension (ours), of disregard for their territoriality. For this
purpose, it will analyze studies, opinions and other documents related
to the rights of the native peoples, focusing on this Amendment Bill,
as well as on some official documents that argue its compatibility
with the Brasilian Constitution today. As to be shown, regardless the
bill is not on the schedule at the moment, the current context favors
the adoption of instruments such as this one, which justifies the
relevance of the present paper.
7.-
Arianna PORRONE. PhD candidate Global Studies. Justice, Rights,
Politics, University of Macerata, Italy.
“An
ethics of care to rethink tribal people’s displacement in the
Amazon.”
Development
narratives
and over-growth practices perpetrated by neoliberal economies have
induced a widespread and complex environmental crisis. Global
governance actors are trapped in a multilateral system that is unable
to respond to such challenges (Wichterich, 2019), alone. New theories
emerging from the Community Economies scholarship are increasingly
focusing attention on achieving better worlds by recognizing the
diverse and interrelated ways in which human communities may interact
with the environment in securing our livelihoods (Dombroski et al.,
2019).
The
construction
of the Belo Monte Hydroelectric Power Plant in the Xingu Basin,
Brazil, which is causing the displacement of 60.000 people, among
which indigenous peoples from 18 ethnic groups and 40 000 tribal
peoples, is an emblematic case of institutional blindness to thriving
local economies of care.
While
displacement
for infrastructure or large-scale developing projects, both in its
abstract and more concrete meanings, may involve significant economic,
social, cultural and political changes for many, it may also have
particularly serious consequences for indigenous and tribal peoples’
livelihood and agro-ecological spaces.
Reflecting on concepts such as care-full community economies, commoning practices of care vis-àvis civil law notions such as “property” or “possession”, which are frequently equally used in displacement practices, this presentation aims at: 1) problematising development as a space of objection; 2) engaging with otherwise narratives of displacement.
8.-
Olga Lucía ABELLO RESTREPO, graduated in Law (Pontifical Javeriana
University), specialist in Public Law (Externado University of
Colombia), Carlos III University of Madrid.
“Cultural
diversity and criminal law within a context of legal pluralism: The
Colombian case”
The
recognition of cultural diversity has become a challenge for most of
Latin-American countries with indigenous population. This is the case
of Colombia, which has not only recognized that constitutional
principle but has also institutionalized a special jurisdiction for
indigenous affairs. The coexistence of different sources of law and
the tension between universal and particular conceptions of human
rights, have led to the occurrence of cultural conflicts in Colombia.
We can all agree that it is in the criminal law arena where this
challenge becomes more defying, as this branch of law has been
entrusted with the protection of the most precious legal assets of the
human beings; such as life, personal integrity, security, liberty and
patrimony.
In this scenario, the proposed paper will focus on answering the following questions: ¿how could we guarantee equality within criminal law in a society integrated by cultural diverse groups?, ¿the same legal treatment is owed to a person who has been raised according to the regulations of the hegemonic State and an indigenous person who has lived all of his life in a reservation and who doesn’t even understand the official language in which the state´s Law is written?. Additionally, ¿is it possible to maintain the idea of an homogenous and unitary State within a context of cultural pluralism?, ¿which treatment should criminal law give to the behaviors that, despite being prohibited by the hegemonic legal system, are accepted or even approved by a culturally differentiated group ?
9.-
Ida NAFSTAD, Department of Sociology of Law (University of Lund,
Sweden) & Marc H. VALLÉS, PhD student in Law (University of
Girona, Spain).
“The
Roma community - victims of epistemic injustice in the legal field”
The
Roma arrived in the Old Continent when the modern-state form began to
develop. Since then, Roma has been subjected to harsh political and
legal pragmatics that contributed to develop a strongly negative and
rooted “gypsy” identity to the social imaginary. At present, many
advances have been made in relation to human rights and the
recognition of Roman identity and culture, however, it seems that the
legal field continues to reproduce what Miranda Fricker calls
“epistemic injustice”. The stereotypes and prejudices surrounding the
Roma extend to institutionalized sectors such as the police and the
judiciary, with its risk of a credibility deficit of Roma testimonies
in these sectors motivated by deteriorated identity, perpetuating testimonial
injustice. An example of such is the widespread arbitrary
detention conducted by the police. On the other hand, the Roma
community has institutionalized the Kris as a way to resolve
intra-group disputes which, however, remains unrecognized by the
nation-state. There is a lack of knowledge on the part of the judges
regarding the categories, meanings and norms that regulate the
intra-group life of the Roma, and the consequent systematic
application of state laws. In these cases, the lack of understanding
of judicial decisions by the Roma agents involved could be considered
a type of hermeneutical injustice. Consequently, this paper
intends to address the following questions; what role has the legal
field played in the construction of Roma communities as a "subaltern
culture", and is the legal field still a reproductive space of
epistemic injustice? Once the two dimensions of epistemic injustice
have been detected - testimonial injustice and hermeneutic injustice -
it is necessary to propose possible solutions to reverse the
situation; are there ways to eradicate this kind of injustice?
10.- Valentina
de GREGORIO,
Università del Studi di Torino.
“Arctic
Indigenous Peoples: From Climate Change Challenges to Food System
Resilience”
Temperature
rise is severely threating the survival of indigenous populations.
This is true all over the world, especially in the Arctic region.
There, the high increase of carbon dioxide (CO2) and greenhouse gas
emissions combined with the rise of sea levels are not part of a
relatively recent story, but rather phenomena steadily caused by man’s
overexploitation of natural resources, including oil and gas
extraction projects, commercial fishing activities as well as the
systematic deforestation of large parts of the Great Northern Forest
by the paper industry. What previously was part of Earth’s elements,
over the years has become a commodity, with devastating effects on
those pristine territories which Arctic Indigenous Peoples had lived
in and had carefully nurtured. Food insecurity, contaminations and
loss of livelihood are concrete risks faced by native communities in
their daily lives. Some take refuge in urban settlements within their
country, thus leaving huge rural territories in the hands of myopic
local and global policies. Others decide to stay, making
climate-resilient solutions a reality. By exploring the current
situation of the race for the Arctic, in terms of available resources
and the geopolitical sphere of influence, the author will focus on the
impacts Arctic climate conditions have on the survival of indigenous
Arctic people, contributing towards shedding light on the role that
indigenous traditional food systems have in offering new, alternative
and efficient solutions to poverty and misery in Arctic and Sub-Arctic
rural areas.
11.-
Chiaretta
GIORDANO, Meitar Center for Food Safety and food Security
“Indigenous
Peoples
and Food Security: Legal Obligation Towards a Right to Cultural
Food”
In
its most recent report, the FAO
declared that indigenous peoples experience higher rates of
malnutrition and chronic diseases than the rest of population. Considering
these unstable health conditions, in 2010, the UNPFII stated an escalating process of tribes’
extinction.
The
paper
aims to show that the vulnerability of indigenous peoples provides a
necessity for requesting a new elaboration to the right to food, that
meets the native communities’ needs. To request the realization of a
right to cultural food, the paper recalls three legal and moral
principles to be leveraged.
The paper
demonstrates that the regulatory system and the global food regime
have misunderstood indigenous peoples’ demands, supporting quantity
rather than culturally adequate food.
Employing anthropological literature and medical data, I argue that
for those indigenous peoples resilient to their heritage and ancestral
lands, food
not only ensures nutritional benefits but also symbolizes a way of
life. Thus,
when access to traditional food or the use of rituals during meal
preparation are threatened, I evidence that indigenous peoples
face acute malnutrition, premature mortality, alongside the loss
of identity. These conditions cause severe damages to the
individual and community, not least to tribe’s existence.
The
normative
discussion in the paper shows the possible diverse scholarly
responses to the realization of a right to cultural food, raised
as solution to indigenous peoples’ food insecurity.
Notwithstanding, claiming both self-determination and human
dignity principles as well as cultural rights, the paper asserts the urgency of
the evolution and adaptation of the international legal framework
to the indigenous issue, indicating
that
a legal obligation towards a right to cultural food is essential
and has positive implications on the health of indigenous peoples,
and on the safeguard of their all-time food security.
12.- Tatiana
BARANDOVA, PhD in Sociology.
Associated Professor, Department of International Relations, Russian
Academy of National Economy and Public Administration;
Associated
Professor, Department of World Politics and Political Studies,
National Research University Higher School of Economics
(Saint-Petersburg Campus), Russian federation
“‘On-Going
Blasphemy’ or
Pussy
Riot Casus Dynamics via Argumentation Worlds Frame”
Since
the year 2012 mass public rallies in several big cities of Russia,
when and after the most dramatic changes of political and legal
regimes has happened, there were quite many attempts undertaken to
reflect both the material and symbolical meanings of post-effects of
“struggle” for democracy (in a performative way). The most well-known
globally, and might be considered so to say the mist “poignant”, was
the case of Pussy Riot, who were convicted as a “blasphemy”-makers and
imprisoned. This case still might be considered as the most unclear to
classification, specifically in a legal frames, as it is still having
the impact on new forms of political protest in the situation of mixed
simultaneously transformations: economically neo-liberal, socially
neo-patriarchate, politically hybrid authoritarian backlash (actually
on-going not only in contemporary Russia, rather to say – globally).
The case itself is necessary to analyze, on my mind, attracting the
theoretical model of the “argumentation worlds”, provided by Luc
Boltanski and Laurent Teveno (i.e. in “De la justification”, 1991)
which is providing several direction of framing the discourses rising
in public conflicts (and protests). The model allows to consider in
dynamics positions of majority of actors, involved in the resolving
and/or developing the situations (including legal, political,
different social groups, etc) and produced publicly also in media
environment. The case of Pussy Riot is specifically interesting for
study still, as it was the first with introducing “theological”
arguments in to the secular Constitutional basis of Russian
(post-soviet) state and Criminal Code applying. It was not unique in a
global/historical perspective, but anyway it had became the symbolical
“point of no return” also in human rights protection institutions,
specifically on the freedom of expression for social (ideologically
engaged youth) activists’ circles, applying to cultural practices as a
weapon of resistance and protests. In the paper to be analytically
reviewed on-going changes in discourses, practical attempts to
articulate and protect democratic and human rights values in the most
involved segments of Russian society, and political respond with and
via legislative “adaptations” of secular legal regime to religious
(Christian Orthodox) ideology by using and/or manipulating with the
concept of “Blasphemy”
during the period 2012-2020
in
Russia (considering as the “final point” the on-going Constitution
changes to be adopted by April 2020).
13.- Gustavo BARETIERI. Universidade Santa
Ursula, Brazil
“The cimbrians and their “Law”: A
possibility of Langobard Laws continuum”
The present paper will try to represent the historical-social context of a linguistic minority group in Northern Italy (the cimbrians), from the period between the middle ages and contemporaneity. Because of the constant population decrease (which remains accentuated since the period of the great immigration in the 19th century) and the imminence of the cultural identities loss of it’s inhabitants, this work arises with the aim of analyzing and valuing singular aspects of the Cimbrian culture, considering it’s old legal system as one of the fundamental aspects that helped in the preservation of this population’s identity throughout a historical process, which marked its beginning in the Middle Ages and extended until the Napoleonic Invasion. The Cimbrians, in addition to the linguistic peculiarity of preserving one of the most archaic German dialects still been used in the world, have historically presented, in their legal institutes and special statutes, rules that refer to the possibility of thinking about a continuum of the Longobard Laws application linked to the Feudal Law - through “le carte di regole”, a system of self-organization of the community and collective property. It is believed that, as a result, some remnants of the phenomenon of medieval legal pluralism may have persisted until the point of rupture of this process with the Napoleonic Invasion. This process reversed the assumption of the “ius” production, a hypothesis considered by this author, as the event that marks a change in legal mentality - and that contributes linked to other factors, to this people identities loss. In order to establish the theoretical bases of this work, it is even sought to work on the organization of political power in the territory and some of its main historical developments. The theoretical construction was conceived within the categories of State formation: People, Government and Territory; although it has been understood in the light of Paolo Grossi’s perspective, for whom the model of Medieval State presents itself as an incomplete Power and therefore, that these characteristics do not conform in their fullness.
14.- María-Cruz
LA CHICA, PhD in
Hispanic American Literature from the Complutense University of
Madrid, she is
the author of the book Narrative
of Mayan
Oral Tradition Tojolabal (2017) as a result of her stay in
indigenous
communities in Mexico.
“Current situation of women's rights in
Latin American
indigenous regulatory systems: towards a state of affairs”
Latin
America’s
indigenous women, far from enjoying a situation of equality with men
in their respective communities, suffer different forms of oppression
intertwined in their institutions, customs and normative principles.
The
majority of Latin American constitutions acknowledge the legal
validity of
these institutions, customs and norms, yet have also ratified a number
of
international human rights conventions in which equality between men
and women
is a fundamental principle. This has created a situation which calls
upon Latin
American states to face this juridical problem. To approach it from
the
perspective of the social sciences, we urgently need empirical studies
capable
of offering a general view of the problem. In the present work, I have
taken a
first step in that direction , based on a revision of the
anthropological,
juridical and sociological literatures , and on the official figures
that give
an account of the human rights situation of indigenous women within
the
normative systems of their own communities.
15.- Dwight NEWMAN, University of Saskatchewan, Canada.
"Peoples and Persons in UNDRIP"
The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), adopted in a General Assembly resolution in 2007, is noted for various provisions within it providing for collective rights at international law. However, a number of provisions of the Declaration also provide for individual rights of Indigenous persons, sometimes as members of Indigenous peoples, and some provide for Indigenous peoples to define responsibilities of individual Indigenous persons. The Declaration thus contains complex interactions between peoples and persons in an international law context. This paper seeks to unpack the complex place of individual persons within UNDRIP. It first engages at a textual level with the provisions of the Declaration that bear on individuals in international law. Second, it probes the drafting history of these provisions to the extent that such a record exists, thus seeking to understand better the intention of these provisions. Third, it categorizes these provisions. Fourth, it seeks to offer a theory of their broader implications and deeper meaning in terms of how international law interacts with both collective entities and individuals and, indeed, in some instances regulates their interaction. Fifth, it seeks to draw broader lessons concerning the role of individuals in developing international law in related areas. In probing more deeply an international law instrument – albeit one technically of a “soft law” character – that is more noted for recognizing rights of collective entities but that also affects individuals at international law, the paper thus suggests that international law has more interactions with individual persons than sometimes realized. At the same time, it suggests that there needs to be more extensive theoretical engagement with the way in which international legal instruments regulate interactions of collective entities and individuals, partly in order to lessen international law fragmentation that would otherwise arise from conflicts with other international law instruments more directly focused on individual persons.
updated: 1 April 2020
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