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To become self-reflexive, Jurisprudence must to establish a dialogue: the human sciences should lose their exotic character in the eyes of Legal Science. It is in the middle between the "order" and the thinking about it, where the "naked experience" happens, that culture and therefore Law builds itself e it is constructed. This paper demonstrates the need to use other human sciences, with emphasis on anthropology, as "methodological strategies" for Jurisprudence self-reflection to become more faithful to the reality of the researched object. Anthropology has the power to show what is "anti-modern". It questions the intellectual space of modernity where the hard definition of antagonisms detached from reality occurs - West/East, “I”/other, civilized/barbarian. Jurisprudence consolidates antagonisms: the diversity and plurality of human societies are rarely seen as a fact but as an aberration, always demanding a justification. It is necessary to create a methodology using what is most extraordinary and human in the analysis of fact: "Anthopological Blues". Anthropology is capable of breaking with the classical conception of scientific methodology that is based on stiffness to produce absolute truths and also support the fulfillment of legal concepts with content and meaning, providing a reinterpretation of science as a human instrument of intervention on reality.
The improvement of accident prevention technology in many fields of social life has spurred new challenges to the doctrinal tools of fault and strict based civil liability in the law of torts. Amid these challenges lies the identification of the proper scope of the respective criteria of liability in a changing factual environment, their suitability as doctrinal tools, as well as their actual application to concrete cases given the amount of information which would be needed to render adequate judgments. Precedents and old laws should be assessed with caution, taking into account the tacit cost-benefit analysis embedded in them, for they may or may not serve the interests of welfare maximization in an environment with constantly renewed accident prevention technology.
This essay argues that access to water, and the right to water in India is subject to legal pluralism in India: the plurality of state law and the normative order of the caste system in India. While the Constitution of India prohibits discrimination against or exploitation of the Scheduled Castes, society is also subject to a parallel set of social rules set forth by caste hierarchies. The Dalit community has been historically subject to exploitation and limited access to resources, with the use of religious and social sanction, this essay focuses particularly on the right to water, which is an essential part of the constitutional right to the environment is subject to plural legal systems, of state law and caste-based normative orders. Ethnographic social science research, particularly in anthropology and sociology has produced extensive findings on how the caste system limits access to natural resources and particularly water, owing to ideas of purity and impurity associated with water use, and the status of water as a common public good. This essay explores how lawyers must consider legal pluralities when understanding access and management of natural resources. The essay analyses John Griffiths’ idea of legal pluralism which describes a scenario in which not all law is administered by the State or its institutions, and there exists de facto law, beyond the boundaries of the State. This paper expands Griffiths’ model of pluralism to explain how the right to water is subject to both caste order and state law and how the lived reality of Dalits when accessing water is subject to a constant pluralism.
According to international and national constitutional law, indigenous peoples in most Latin American countries have the right to maintain and strengthen their distinct political, legal, economic, social and cultural institutions. As a consequence of this and of a long and ongoing process of political debate and recognition, ever more indigenous peoples are practicing their own laws, following their own cultural traditions and customs. In doing so, they often draw on history, recreating their identities and reconstructing their distinct legal pasts. At the same time, historical research has increasingly pointed out the intense interaction between indigenous peoples and European invaders during colonial period. It has become clear that it is difficult to draw a clear line between purely ‘indigenous’ and ‘colonial’ legal traditions due to the hybridisation of indigenous and colonial laws and legal practices. The aim of this paper is to introduce this historiography and its relevance to law and to present some methodological challenges in writing the history of indigenous rights in Latin America resulting from this shift in (legal) historiography.
In this article, I review select institutional and analytical traditions of Legal History in 20th century Germany, in order to put forth some recommendations for the future development of our discipline. A careful examination of the evolution of Legal History in Germany in the last twenty-five years, in particular, reveals radical transformations in the research framework: Within the study of law, there has been a shift in the internal reference points for Legal History. While the discipline is opening up to new understandings of law and to its neighboring disciplines, its institutional position at the law departments has become precarious. Research funding is being allocated in new ways and the German academic system is witnessing ever more internal differentiation. Internationally, German contributions and analytic traditions are receiving less attention and are being marginalized as new regions enter into a global dialogue on law and its history. The German tradition of research in Legal History had for long been setting benchmarks internationally; now it has to reflect upon and react to new global knowledge systems that have emerged in light of the digital revolution and the transnationalization of legal and academic systems. If legal historians in Germany accept the challenge these changing conditions pose, thrilling new intellectual and also institutional opportunities emerge. Especially the transnationalization of law and the need for a transnational legal scholarship offers fascinating perspectives for Legal History.
We are students, scholars, and academics at European universities who unequivocally condemn the violent attacks on student and faculty members of Jawaharlal Nehru University (JNU), New Delhi that took place on 5th January 2020. We see the attacks as part of the larger pattern of systematic violence that is being consistently inflicted on students across Indian universities for the past month by the Indian police in collusion with far-right organisations. We are shocked by the proclivity of the Indian State to turn upon its own students, and by the failure of universities and other academic institutions to protect their members; the cases are too many to be all listed here, but along with JNU, this inhumane orchestration of violence has extended to Aligarh Muslim University, Banaras Hindu University in Uttar Pradesh, and Jamia Millia Islamia in New Delhi. ...
Introduction: Convivencia(s)
(2018)
How can members of different cultures, religions, and confessions live together peacefully? What rules of coexistence, interaction, and conflict regulation have these communities developed to enable this cohabitation? What role does law play in this? – This is not the first time such questions have been discussed. These questions gain a specific poignancy when it’s not just about taste or cultural preferences but rather concerns an existential dimension like the religious sphere: for instance, when the immanent is observed from the perspective of transcendence. Even the smallest event can lead to major conflicts. ...