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 email@example.com and firstname.lastname@example.org by 1 May 2020.
Final acceptance of papers will take place on 15 May 2020.
The deadline for papers (up to 15 pages, 1.5 spacing, Harvard Quotation Style) is 15 June 2020. Papers will released to the participants before the Webinar.
The Webinar sessions will be held between 15-30 June 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.
Monique Falcao, St. Ursula University, Brazil email@example.com
Oscar Pérez de la Fuente, Carlos III University of Madrid, Spain firstname.lastname@example.org
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.
Kounta Alhadje Aly GARBA Et Meriem BAGHDADI.
“De la désuétude du nationalisme ’heure du Pacte Mondial
sur les Migrations ?”
Dans un monde de plus en plus globalisé, les blocs de pays et de communautés continuent à vouloir s’isoler.
258 millions de migrants internationaux dans le monde. Ils représentent 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 représentent 29 % de l’ensemble des mouvements migratoire.
Pratiquement tous les Etats du monde se sont engagés à protéger, respecter et réaliser les droits de l’homme, non seulement de leurs nationaux, mais de toute personne sous leur juridiction
Les migrants ont des droits Dans le système international et régional des droits humains, les migrants ont tous: le droit à l’égalité et la non-discrimination, le droit à la liberté d’expression et d’association, le droit à un recours utile, le droit de ne pas être renvoyés vers la torture, les droits des enfants, les droits des femmes, les droits des personnes handicapées, le droit à des conditions de travail décentes, ...
Sur le territoire national, le citoyen jouit automatiquement de tous les droits reconnus par la loi; l’étranger 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 déjà en germe dans la Grèce antique : le nationalisme est-il compatible avec l’humanisme démocratique ou, dit autrement, la démocratie est-elle une affaire d’identité ou de valeur ?
Plusieurs phénomènes (tous reliés de loin ou de près à la mondialisation) contribuent à atténuer le poids de l’État-nation. Les contestations face à cette atténuation se font alors de plus en plus fortes et nombreuses. Mais finalement, quelles sont les perspectives d’une planète complètement unifiée ?(le Pacte Mondiale sur les Migrations). Il est évident que concernant les frontières, les enjeux liés sont trop importants pour qu’elles s’effacent entièrement.
Ainsi pour aborder ce sujet, nous nous pencherons sur trois parties, à savoir :
I-Le nationalisme est une alerte populiste
II- Les limités du droit de la migration
III- Valeurs du Pacte Mondial sur les Migrations
Conclusion et recommandations
3.- Oscar PÉREZ de la FUENTE, Carlos III
University of Madrid, Spain.
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.
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
“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 ?
updated: 15 February 2020