Journal articles on the topic 'Dialogic jurisprudence'

This article mines the history of rape jurisprudence to illuminate how the legal treatment of wartime rape informs long-standing gendered tropes that dominate its understanding on the ground as well as its representation in literary and cultural texts. The essay concludes by reading Congolese novelist Emmanuel Dongala’s Johnny Mad Dog as a model for a dialogic literary imagination capable of revealing the fatal consequences of toxic masculinity as it informs not only the perpetration of rape in wartime, but also the possibility for either perpetrator or victim to achieve subjectivity free from the burdens of brutally constraining gender norms.

This article explains the concept of leadership in the family (qiwāmah) gender justice perspective. The focus of the study on the interpretation of Surat an-Nisā '[4] verse 34 which becomes the theological and socio-cultural foundation of society. The letter interprets that the husband is superior to the wife, so marriage relations tend to be hierarchical (the husband becomes the head of the family, while the wife has the subordinate status). This lame husband and wife relationship makes the wife vulnerable to violence. The author considers that this verse must be reinterpreted from the point of view of gender justice given the sociological shift. This study led the writer to the conclusion that the concept of qiwāmah in Islamic jurisprudence is open and dialogic with the times. The concept of qiwāmah now must be interpreted based on human values rather than gender, so that women as wives not only serve their husbands, but partners and partners who are both subjects and objects. The relationship between them is in the form of symbiosis of mutualism (mutual benefit), not only in the family but also for the community and the State. There is no difference between the two, except in matters of devotion to God. [Artikel ini menjelaskan konsep kepemimpinan dalam rumah tangga (qiwāmah) perspektif keadilan gender. Fokus kajian pada penafsiran Surat an-Nisā’ [4] Ayat 34 yang menjadi landasan teologis dan sosio-kultural masyarakat. Surat tersebut menafsirkan bahwa suami lebih unggul daripada istri, sehingga hubungan perkawinan cenderung hierarkis (suami menjadi kepala keluarga, sementara istri berstatus subordinat terhadapnya). Relasi suami istri yang timpang ini membuat istri rentan terhadap kekerasan. Penulis memandang bahwa ayat ini harus ditafsir ulang dari sudut pandang keadilan gender mengingat adanya pergeseran sosiologis. Kajian ini mengantarkan penulis pada kesimpulan bahwa konsep qiwāmah dalam yurisprudensi Islam bersifat terbuka dan dialogis dengan perkembangan zaman. Konsep qiwāmah sekarang harus dimaknai berdasarkan nilai-nilai kemanusiaan bukan jenis kelamin, sehingga perempuan sebagai istri bukan hanya melayani suaminya, melainkan patner dan mitra yang sama-sama menjadi subyek sekaligus obyek. Relasi keduanya berupa simbiosis mutualisme (saling menguntungkan), tidak hanya dalam keluarga tetapi juga untuk masyarakat dan Negara. Tidak ada perbedaan di antara keduanya, kecuali dalam hal ketakwaan kepada Tuhan.]

التراث عند طه عبد الرحمن، أحمد كروم، بيروت: المؤسسة العربية للفكر والإبداع، 2018م، 120 صفحة. النقد الائتماني للأنموذج الدهراني في فلسفة طه عبد الرحمن، آسيا عقوني، عمان: دار الأيام للنشر والتوزيع، 2018م، 176 صفحة. علم الكلام الجديد مدخل لدراسة اللاهوت الجديد وجدل العلم والدين، تحرير: عبد الجبار الرفاعي، بيروت: دار التنوير ، 2016م، 528 صفحة. المقاصد السَّنية في بيان القواعد الشرعية، عبد الوهاب الشعراني، تحقيق: يوسف رضوان اللكود، عمان: دار الفتح للنشر والتوزيع ، 2016م، 635 صفحة. قاعدة التقديرات الشرعية دراسة نظرية تأصيلية تطبيقية، د. حاتم محمـد بوسمة، بيروت: دار ابن حزم، 2016م، 157 صفحة. دلالة قاعدة الأمور بمقاصدها وتطبيقاتها الفقهية، غفران أحمد قاسم الأعظمي، عمان: دار النور المبين، 2018م، 296 صفحة. البيوإتقيا والفلسفة من الإنسان الفائق إلى الإنسان المتزكي، نورة بو حناش، بيروت : المؤسسة العربية للفكر والإبداع، 2017م، 412 صفحة. الدين والإنسان والعالم قراءات في أفكار إسلامية معاصرة، تحرير: هبة رؤوف عزت، القاهرة : دار المرايا للإنتاج الثقافي، 2017م، 416 صفحة. ظاهرة نقد الدين في الفكر الغربي الحديث، سلطان بن عبد الرحمن العميري، لندن: تكوين للدراسات والأبحاث، 2018م، 1352 صفحة. الديني والدنيوي نقد الوساطة والكهنتة، عبد الإله بلقزيز، بيروت: منتدى المعارف، 2018م، 400 صفحة. قواعد الاستدلال بين المتكلمين والفلاسفة في القرنين الرابع والخامس الهجريين دراسة تحليلة مقارنة، أحمد حسن شحاتة، بيروت: مركز نماء للبحوث والدراسات، 2017، 712 صفحة. نقد العقل في الفكر العربي المعاصر: أبو يعرب المرزوقي أنموذجاً، حنان لاكلي، لاتفيا: النشر نور، 2017، 224 صفحة. Sartre on Sin: Between Being and Nothingness (Oxford Theology and Religion Monographs),Kate Kirkpatrick, Oxford University Press, 2017, 262 pages. An Introduction to Islamic Jurisprudence, Daniel (Ghasem) Akbari , AutherHouse, 2017, 94 pages. Islamic Modernities in Southeast Asia: Exploring Indonesian Popular and Visual Culture (Asian Cultural Studies: Transnational and Dialogic Approaches), Leonie Schmidt, London: Rowman & Littlefield international, 2017, 210 pages. The Understanding of Maqasid al-Shariah Through Usul Fiqh Mechanism, Mohd Noh & Mohd Shahid, LAP Lambert Academic Publishing, 2016, 88 pages. للحصول على كامل المقالة مجانا يرجى النّقر على ملف ال PDF في اعلى يمين الصفحة.

The jurisprudence of the Supreme Court of India is generally celebrated in the academic literature for its creative use of constitutional interpretation to read in certain socioeconomic rights into the ‘right to life’ provision despite their textual absence from the Constitution. However, this line of case law made the obtainment of a judicial remedy highly conditional upon an extant scheme or law, was necessarily piecemeal, deferent to the executive, and incapable of fixing precise accountability upon a violation or addressing issues of systemic material insufficiency. Much of this had to do with the absence of a rights-based legislative framework. The enactment of the Mahatma Gandhi National Rural Employment Guarantee Act, 2005 (MGNREGA) and the National Food Security Act, 2013 (NFSA) presented major developments in the livelihood and food security regimes in India, and a leap forward for legislated social rights. These legislations consolidated, expanded and entrenched a number of existing rights which had come into being through judicial decisions. In this paper, I examine the antecedents of social rights in India, and show the afterlife of disagreements over appropriateness, practicality and affordability, which resulted in the adoption of the Directive Principles of State Policy (DPSP) in the Indian Constituent Assembly, persist in legislative design and judicial reasoning. In this paper, I analyse judicial treatment of these laws and propose a novel theoretical framework for better understanding them. The theoretical framework has discursively antagonistic and discursively catalytic components, and sheds light on the inter-branch institutional dynamic which arises when NFSA and MGNREGA based public interest litigation (PIL) is activated. I suggest that such PIL and the kinds of complex, dialogic remedies which result from them have effects in the political, legal, and social fields. These remedies result in a form of hybridized politico-legal accountability that enables the Supreme Court of India to safeguard its institutional capital, while also being able to better engage with concerns such as polycentricity, democratic legitimacy, lack of expertise, federalism, and the separation of powers.

In this article we investigate the relationship between the Court of Justice of the European Union and the European Court of Human Rights as it manifests in explicit cross-references between the two Courts’ jurisprudence. The analysis detects cross-references, how they are used and indications of converge or divergence in the jurisprudence through their explicit citations and references. Our dataset consists of the entire corpus of judgments from both Courts from 2009 (when the EU Charter on Fundamental Rights came into force and until the end of 2016. On the basis of a content search for references to the other Court in both corpora we detect all their cross-references. We find that 1) the Courts’ use each other’s case law surprisingly little, but when they do, it is 2) primarily within the legal domains of criminal justice and immigration policies, and 3) displaying convergence towards the jurisprudence of the other Court.

Dans cet article le traitement de la causalité est analysé dans la jurisprudence du Conseil d’État et de tribunaux administratifs français sur la responsabilité des hôpitaux publics, au cours de la période dite de la révolution médicale, à la fin du XXe siècle. Ce furent des années de grands changements liés aux progrès de la science médicale, et des services de santé publique. De même, ce furent les années de la réforme du contentieux administratif. Et on a constaté que, en plus des difficultés d’établir le lien de causalité, les dits progrès ont pu intervenir au développement d’outils juridiques innovateurs, tels comme, la présomption de faute et la présomption de causalité, entre autres. Cette inclination du juge administratif peut être considérée justifiée parce que à ces formes juridiques la condition requise de certitude absolue est réduite en matière du lien causal. Cela pourrait découler, de même, de la considération, de la part du juge, de la gravité extrême des dommages d’habitude causés aux victimes par les déficiences dans la prestation du service de santé publique. De la même façon, ladite orientation jurisprudentielle pourrait être interprétée comme une position avancée du juge administratif français de principes des années quatre-vingt-dix sur les méthodes d’évaluation de la causalité. Une ligne peut-être progressiste du juge administratif français qui peut lancer des lumières, depuis une perspective comparée et historique, sur les actuelles études qui dans cette matière sont réalisées dans les pays dont la jurisprudence s’est traditionnellement inspirée du Droit français, comme il est arrivé en Colombie. De même, au XXIe siècle certain degré d’incertitude se reconnaît dans cette question dans laquelle la causalité probabilistique est acceptée. Dans nos jours, la tendance semble être la consolidation d’une distinction nette entre le lien de causalité et l’imputation de la responsabilité administrative.

AbstractThis Article aims to examine the social media jurisprudence of national courts in a selected set of EU Member States by focusing on judicial dialogue specifically via references to the case law of other courts. Do judges in social media cases engage with the case law of peers, and if so how and to what extent? The analysis investigates whether national judges draw on the jurisprudence of higher domestic courts, foreign courts and/or European supranational courts—the Court of Justice of the European Union (CJEU) and the European Court of Human Rights (ECtHR)—and explores the use of such jurisprudence. It is based on 147 cases from the constitutional and/or supreme courts of Bulgaria, Croatia, Greece, Italy, Latvia, Slovakia, and Slovenia. Although judicial dialogue is generally limited in the cases under study, the analysis illustrates the different ways in which courts interact with the rulings of peers and informs on the latter’s contribution to judicial assessment.

La responsabilidad del Estado es un tema que ha despertado el interés de la academia y la jurisprudencia. Las posiciones al respecto han generado diversas interpretaciones a partir de las cuales se formuló el siguiente eje problémico: ¿A partir de qué régimen de imputación debe abordarse la responsabilidad del Estado en los eventos de los daños ocasionados a las personas privadas de la libertad, por la prestación de los servicios de salud en los centros penitenciarios y carcelarios en Colombia? Para el caso se abordarán los diversos títulos jurídicos de imputación señalados por la jurisprudencia del Consejo de Estado y la Corte Constitucional, frente a las diferentes formas de daño, a partir de la revisión del régimen normativo nacional e internacional de protección del derecho a la salud en las cárceles, de los fundamentos dogmáticos inherentes, así como a partir de la identificación jurisprudencial del Consejo de Estado encargado de imputar y/o eximir al Estado administrativa y patrimonialmente en la prestación de servicios de salud a las personas privadas de la libertad, apoyado en una investigación de corte descriptivo con preminencia del método de análisis-síntesis.

Abstract This article evaluates the judicial dialogue between the International Court of Justice (ICJ) and the Inter-American Court of Human Rights (IACtHR). It aims to discuss, on the one hand, the use of the ICJ jurisprudence in the case law of the Inter-American Court and the use of the IACtHR jurisprudence in the case law of the ICJ, on the other hand. Being aware that the ICJ and the IACtHR are placed in different levels and possess structural differences, the judicial dialogue between these two courts is inevitably marked by asymmetries. The empirical analysis of the interaction between the ICJ and the IACtHR aims to identify the functions of the judicial dialogue, which encompass the general cross-fertilization function and the function of enhancing the persuasiveness, authority or legitimacy of individual judicial decisions.

AbstractIncreased policy harmonization on refugee matters in the European Union (EU), namely the creation of a Common European Asylum System (CEAS), has created the imperative for a transnational judicial comparative dialogue between national courts. This article is based on a structured, focused comparison approach to examining a key element of a transnational European legal dialogue, namely, the use of foreign law by national judges when making their own decisions on asylum. It does so by examining two countries, France and Britain, as representative of the difference in legal tradition and culture within the EU in terms of the civil–common law divide. Both case studies are structured around a common set of empirical and jurisprudential research questions. The empirical findings reveal a surprising lack of transnational use of national jurisprudence on asylum between judges. Nonetheless, a slight but noticeable increase in the use of transnational asylum jurisprudence in the British and French courts must be noted. Two broad accounts—one rational, the other cultural—are applied in each of the case studies to explain this empirical finding. This article concludes on the broader implications of these findings for the establishment of a CEAS by 2012.

Las recientes dinámicas político-jurídicas desplegadas en torno a la construcción de la comunidad negra como sujeto colectivo de derechos territoriales, económicos y culturales, han representado un reto en el que se han visto involucrados actores sociales, étnicos e institucionales, y que ha implicado un proceso de etnización que permitió el establecimiento de una «otredad» frente a una sociedad mayoritaria ante la cual se esgrime una especificidad cultural, que debe además ser protegida por mandato constitucional.Los debates en torno a la interpretación y aplicación de los textos constitucionales relativos al reconocimiento de la diversidad cultural, así como la legislación que los desarrolla, han generado un acervo jurisprudencial que claramente ha tenido un carácter performativo a la hora de precisar los difusos límites de categorías identitarias que condicionan el reconocimiento de la comunidad negra como entidad jurídica y que a la postre determinan el nivel de reconocimiento y visibilidad obtenido por este colectivo, a poco más de dos décadas de que el Estado colombiano asumiera su diversidad étnica y cultural y se autoerigiera en garante y protector de la misma.

La noción de circunstancias pertinentes ha suscitado múltiples controversias en el seno de las jurisdicciones internacionales competentes para la delimitación de zonas marítimas, especialmente de la Corte Internacional de Justicia. Las circunstancias pertinentes revelan la especificidad de cada caso concreto pues estas subyacen a partir de la configuración geográfica, e incluso de aspectos de orden económico o geopolítico, propios de los Estados en litigio. Estas circunstancias tienen una influencia incuestionable en la decisión de los tribunales, y siempre estará orientada a la búsqueda de un resultado equitativo para las partes implicadas. El rol que juegan las circunstancias pertinentes es entonces decisivo y plantea un serio problema de seguridad jurídica ya que la operación de delimitación marítima no siempre seguirá un patrón o método completamente uniforme, lo que trae como consecuencia que cada decisión jurisdiccional arribe a resultados completamente distintos. Resultados que llevan a pensar que el juez no decide de conformidad a una regla de derecho, sino con base en la equidad. De ahí surge la importancia de dedicar un serio estudio a esta noción y al lugar que ocupa en los métodos de delimitación marítima utilizados por los tribunales internacionales, particularmente por la Corte Internacional de Justicia.

El presente trabajo analiza garantías judiciales previstas en los artículos 8 y 25 de la Convención Americana sobre Derechos Humanos a la luz de la jurisprudencia de la Corte Interamericana de Derechos Humanos. El derecho a la asistencia jurídica letrada, a la defensa técnica proporcionada por el Estado, a no ser obligado a declarar contra sí mismo, a recurrir la sentencia, a no ser perseguido más de una vez por un mismo hecho delictuoso, al amparo contra hechos lesivos que afectan derechos y el derecho a la verdad, constituyen connotaciones de las garantías convencionales del sistema interamericano que además se proyectan en innumerables aplicaciones concretas que la Corte ha determinado a través de los distintos casos juzgados por ella y que aportan un sentido específico en el esquema de las garantías judiciales.

Este artículo tiene como propósito reflexionar sobre la recomendación hecha por la Organización para la Cooperación y el Desarrollo Económico “OCDE” a Colombia, encaminada a igualar la edad pensional de mujeres y hombres, y la viabilidad que esta iniciativa puede llegar a tener a la luz de la acción afirmativa constitucional. Para poder cumplir con los objetivos de este trabajo, se utilizó un método cualitativo a través del cual se llegó a formular un análisis crítico del objeto de estudio. Dentro del análisis se pudo establecer que la OCDE pretende eliminar la acción afirmativa, establecida por la Ley 100 de 1993, que define una edad más temprana de pensión en el régimen de prima media con prestación definida para las mujeres. De aprobarse una ley igualando las edades pensionales se desafiaría la acción afirmativa y haría que la recomendación sea inconveniente y potencialmente inviable, teniendo en cuenta lo establecido por la jurisprudencia de la Corte Constitucional.

International judicial dialogue is a new method of law interpretation that gains popularity in analyses of legal scholars and still raises a lot of doubts both on its existence as well as its definition. This paper will deal with the application of this technique by Polish courts. In the first place, it will be explained what international judicial dialogue actually means. Afterwards, the paper will in detail discuss problems connected to the use of this method on the basis of decisions of Polish courts, first, by presenting examples of a proper, decorative and failed dialogue, and then by emphasizing complications caused by this method in the Polish jurisprudence. It will be also explored whether there exists a real dialogue, meaning that not only Polish courts receptively refer to judgments of international and foreign courts, but there is also some level of reciprocity in those references. At the end of the paper, the advantages and disadvantages of this method will be deliberated. In this part, I will suggest some solutions permitting mitigation of some adverse effects s of this technique.

Abstract In the backdrop of the proliferation of international courts, the abuse of process revealed its protean nature. Still a foreigner in the International Court of Justice’s (ICJ or the Court) jurisprudence, in investment treaty arbitration it has been shaped in different ways to face multiple forms of the improper use of judicial system. Recently, the cases Immunities and Criminal Proceedings and Application of the International Convention on the Elimination of All Forms of Racial Discrimination have offered two precious occasions of dialogue between ICJ and the tribunals established under the auspices of the International Centre for the Settlement of Investments Disputes (ICSID). Once compared the arguments made on the matter of abuse of procedure in the cases at hand with ICSID case law on treaty shopping and parallel proceedings, the scope of the present contribution will be to understand whether the abuse of process can really become the protagonist of a fruitful interaction between judicial organs.

Throughout the world, judges are often asked to implement the repressive measures of authoritarian rulers. Which conception of legal interpretation and judicial role, if any, make judges more likely to resist such pressures? That question, central to Anglo-American jurisprudence since the Hart-Fuller debate, is addressed by examining recent military rule in Argentina and Brazil. In Argentina, judges were sympathetic to military rule and so criticized its “excesses” in the jurisprudential terms favored by the juntas: positivism and legal realism. Brazilian judges, by contrast, were largely unsympathetic to military rule, and so couched their criticism in terms of natural law, in order to raise larger questions and reach a broader public. Empirical study of the cases and conceptual analysis of existing theories both reveal that no view of legal interpretation inherently disposes its adherents to either accept or repudiate repressive law. Contingent political circumstances—the rulers' favored form of legal rhetoric, and the degree to which judges accept the need for a period of extra-constitutional rule—determine which legal theory fosters most resistance. But since most authoritarian rulers nominally affirm their constitutional predecessors' positive law and are often unwilling to codify publicly their most repressive policies, strict literalism usually offers the most congenial idiom for judicial resistance to such regimes.

El concepto de «diálogo entre Tribunales» se ha empleado con muy diversos sentidos. En el presente trabajo, tomando en cuenta la jurisprudencia del Tribunal Europeo de Derechos Humanos y de los Tribunales españoles, el concepto se entiende como la interrelación recíproca entre Tribunales de distintos ordenamientos, con consecuencias prácticas reflejadas en las resoluciones de esos Tribunales, a la vista de la jurisprudencia de otros. Estas consecuencias pueden ir desde la exposición de críticas o soluciones alternativas, a la modificación, o incluso revisión, de la propia jurisprudencia anterior.The concept of «dialogue between courts» has been used with different meanings. In this article, and based on the case law of both the European Court of Human Rights and Spanish courts, «dialogue between courts» is understood as the reciprocal interrelations between courts of different legal orders, with practical consequences for their judgments, in view of the case law of the other courts. These consequences may range from offering citicisms or alternative solutions, to amending,, or even overruling their previous case law.

AbstractThis article explains the apparent tension between Hobbes' late work A Dialogue between A Philosopher and A Student of the Common Laws of England and his avowed goal of a deductive philosophy which eschews rhetoric and history, by analysing the difference between Hobbes' civil and natural philosophy. A Dialogue's simultaneous use of deduction, rhetoric, and historical citation is congruent with the method applied by Hobbes in Leviathan in order to construct his "civil philosophy". This highlights Hobbes' awareness increasing with the years of the difference between the teachings of "natural philosophy" which are understood by demonstration, and once this is done are evident per se, and those of politics and jurisprudence which in order to make the people obey the sovereign maintaining peace and security, may require employing the language of persuasion before and after being demonstrated. However, I have argued that the awareness of this difference does not undermine the general unity of his philosophical system and in particular of his notion of science.

Abstract The canon law distinction of two forums emphasizes the importance of a dialogical relationship between two spheres of jurisdiction for the development of co-responsibility and solidarity in the context of what could be described as a pursuit of a relational justice. In the context of international law the same terminology expresses an approach which balances between interests in what is defined as the public and private sphere but also defines the scope of these spheres by overemphasizing their distinctiveness and their different levels of autonomy from the point of view of duties of the State and the potential of state interference. This article explores the possibility of a more relational understanding of the two forums in international law.

This article discusses how Fiqh Nusantara, an Islamic jurisprudence in Indonesia was formed and formulated. Data were obtained through library research, classic literature commonly used in Islamic boarding schools, fatwas of the Indonesian Council of Ulama, Nahdlatul Ulama, and Muhammadiyah. The Fiqh Nusantara contextualization in Indonesian locus – known as Fiqh Nusantara– is posed from distinctive genealogy and characteristics compared to Fiqh that has developed in the Middle East. One of the characteristics of Fiqh Nusantara is that it has strengthened the unity of the Republic of Indonesian as indicated by its various contributions in the national legal system. Additionally, it has been resulted in a dialogical process in which many fatwas developed and lived in the community. It is responsive to recent developments of fiqh and it is not derived from one school of thought. It is created through collective efforts (collective ijtihad) in the form of fiqh which is open to variety of opinions. However, Fiqh Nusantara as an Islamic law in Indonesia has not yet penetrated the domain of mahdlah (sincere worship to the God). For Fiqh Nusantara activists, it was only applicable to the changing domain of fiqh (mutaghayirat) and not to the fixed domain of fiqh (tsawabit).

Le 8 juin 2007, la Cour suprême du Canada renversait sa jurisprudence des vingt dernières années en matière de liberté d’association. La majorité des juges reconnurent que l’article 2(d) de la Charte canadienne des droits et libertés protégeait le droit au processus de négociation collective. Ce faisant, la Cour renonçait aux motifs de la majorité exprimée dès la trilogie de 1987 sur la question et donnait enfin sa place au droit international du travail, en particulier aux principes de la liberté syndicale élaborés par les organes de contrôle de l’Organisation internationale du travail. L’analyse de ces principes, orientée vers trois droits sous-jacents à la liberté syndicale, soit le droit à la négociation collective, le droit de grève et le droit de non-association, permet de constater que pour, la première fois, le Canada fait preuve d’un plus grand respect de ses obligations internationales en cette matière. Reste à voir le sort que la Cour réserve au droit de grève.

Since Aboriginal rights have found protection within Canada’s Constitution, a new relationship has emerged between Canada’s Aboriginal Peoples and the Crown. This relationship is characterized by the need for “reconciliation.” In its growing jurisprudence, the Supreme Court of Canada applies reconciliation doctrine to several important Aboriginal claims. Each application, however, brings with it a restriction on Aboriginal rights. This paper argues that the Court’s conception of reconciliation is designed to facilitate the integration of Aboriginal peoples into larger society rather than to protect their collective interests. To demonstrate this argument, this paper examines the Supreme Court’s discussion of the doctrine of reconciliation from Sparrow (1990) to Little Salmon (2010).Depuis que les droits des autochtones sont protégés par la constitution canadienne, une nouvelle relation, ayant comme caractéristique le besoin de « réconciliation », a vu le jour entre les peuples autochtones du Canada et la Couronne. La Cour suprême du Canada a appliqué la doctrine de la réconciliation dans la série d’arrêts où elle s’est penchée sur plusieurs importantes revendications autochtones. Dans chaque cas, l’application de la doctrine de la réconciliation a cependant abouti à une restriction des droits des autochtones. Dans cet article, l’auteur soutient que, dans l’esprit de la Cour, la réconciliation vise à faciliter l’intégration des peuples autochtones dans la société en général plutôt qu’à protéger leurs intérêts collectifs. Pour étayer cette opinion, il examine l’analyse qu’a faite la Cour suprême de la doctrine de réconciliation de l’arrêt Sparrow (1990) à l’arrêt Little Salmon (2010).

Abstract This paper discusses the judicial dialogue between the European Court of Human Rights and the Court of Justice of the European Union regarding the placing of hyperlinks on the internet. Firstly, the case law of the CJEU in the light of the linkage is analysed. This shows the scope of restrictions created by this judicial authority in the area of copyright. Secondly, the judgment of the ECHR will be cited and analysed as regards the relationship between placing hyperlinks on the internet and freedom of expression. There is a judicial dialogue with the CJEU, which focuses attention on the human rights aspect of hyperlinks. Thirdly, the correlation between the jurisprudence of the CJEU and the ECHR will be analysed, including a functional interpretation. The paper ends with a discussion about the potential of this judicial dialogue for the wider purpose of building an optimal model for European dialogue.

O artigo aborda a justiça de transição no Brasil, considerando os objetivos defendidos pela sua teoria geral. A principal proposta é fazer uma análise jurídica do processo de transição noBrasil com base na relação entre o direito constitucional brasileiro e o Sistema Interamericano deDireitos Humanos. É sugerida uma reflexão sobre os caminhhos de diálogo entre os dois sistemas de proteção dos direitos humanos (interamericano e constitucional) propostos por algumasteorias contemporâneas. Como conclusão, algumas reflexões sobre como essa situação contribuipara a atual crise política brasileira, especialmente para certa popularização do autoritarismocomo solução política.

Resumen: El objeto del presente trabajo es examinar el difícil encaje de la jurisprudencia del TJUE sobre el alcance de protección de los arts. 20 y 21 TFUE con el Derecho de extranjería interno en referencia a los derechos de residencia de los familiares de los ciudadanos de la Unión, especialmente en aquellas regulaciones que promueven la discriminación inversa con carácter directo, como ocurre en el Reino Unido e incluso indirecto, como resulta en el caso español.Palabras clave: ciudadanía de la Unión, derechos de residencia, miembros de la familia, discrimi­nación inversa directa e indirecta.Abstract: The aim of this report is to study the difficulties in practice to link the CJEU criteria related to the art. 20 and 21 TFEU with the national Immigration Law in the field of derived rights of residence for the family members of the Union citizens, specially in those regulations that promote the reverse discrimination with direct effects, as in the United Kingdom, and even indirectly, as it results in the Spanish case.Keywords: EU citizenship, residence rights, family members, direct and indirect reverse discri­mination.

ABSTRACT Objectives: The constitutional powers of the National Council of Justice challenge a constitutionally appropriate interpretation of its functions and constitutional consequences. This article analyzes the incidental control of constitutionality of administrative acts by such Council, based on article 37 of the Constitution of 1988, with the possibility to decline application of the law interpreted as unconstitutional. Methodology: The methodology used in this study is phenomenological-hermeneutic with literature review and analysis of the jurisprudence of the National Council of Justice and the Federal Supreme Court. Results:The thesis sustained in this paper states that the control of constitutionality of laws by administrative bodies loses relevance with the adoption of a robust system of judicial review in incidental and abstract forms, as currently observed in Brazil. On the other hand, exceptionally, due to the powers of article 103-B, I and II of § 4 of the Federal Constitution, the National Council of Justice may carry out judicial review by administrative bodies, having as its control parameter especially article 37 of Federal Constitution, but with limitations and due deference to the precedents of the Federal Supreme Court to apply the constitutional principles of government and to resolve the conflict between constitutional norms. Contributions: The study mentions the peculiarities of the National Council of Justice (instituted by Constitutional Amendment No. 45/2004) that are of special interest to analyze its institutional design and its place in rule of law, discussing the possibility of judicial review of administrative acts by the National Council of Justice with the nonapplication of laws not yet declared unconstitutional by the Courts.KEYWORDS: National Council of Justice; judicial review by administrative bodies; jurisdiction; Federal Supreme Court. RESUMO Objetivos: As competências constitucionais do Conselho Nacional de Justiça desafiam uma interpretação constitucionalmente adequada das funções e das suas consequências constitucionais. Este artigo analisa o controle incidental de constitucionalidade dos atos administrativos do mencionado Conselho, a partir do art. 37 da Constituição de 1988, com a possibilidade de afastamento da lei interpretada como inconstitucional. Metodologia: A metodologia utilizada neste estudo é fenomenológico-hermenêutica com revisão da literatura e análise da jurisprudência do Conselho Nacional de Justiça e do Supremo Tribunal Federal. Resultados:A tese sustentada neste trabalho afirma que o controle de constitucionalidade de leis por órgãos administrativos perde relevância com a adoção de robusto sistema de controle judicial de constitucionalidade nas modalidades incidental e abstrata, conforme se observa atualmente no Brasil. De outro lado, excepcionalmente em razão das competências dos incisos I e II do § 4º. do art. 103B, da Constituição de 1988, o Conselho Nacional de Justiça pode realizar controle administrativo de constitucionalidade, tendo como parâmetro de controle especialmente o art. 37 da Constituição de 1988, mas tendo limite e devendo deferência à jurisprudência do Supremo Tribunal Federal para concretizar os princípios constitucionais da administração pública e para solucionar a colisão entre normas constitucionais. Contribuições: O estudo traz as peculiaridades do Conselho Nacional de Justiça (instituído pela Emenda Constitucional nº. 45/2004), que são de especial interesse para analisar-se sua estrutura institucional e seu lugar no regramento do Direito ao discutir a possibilidade de revisão judicial de atos administrativos pel Conselho Nacional de Justiça co a não aplicação de leis ainda não declaradas inconstitucionais pelos tribunais. PALAVRAS-CHAVE: Conselho Nacional de Justiça; controle de constitucionalidade administrativo; jurisdição; Supremo Tribunal Federal.

Abstract The question of how to understand and conceptualize inter-institutional interaction between courts and legislatures, particularly in the context of constitutional challenges, has drawn considerable attention over the years. This question is of special importance to the apprehension of constitutional dialogue as simultaneously describing and shaping constitutional interaction. This article focuses on the descriptive aspects of the constitutional dialogue and through them proposes a reconceptualization of constitutional dialogue, which is not based on the mere existence of legislative responses or the number thereof, or on the existence of different structural constitutional mechanisms. Instead, this reconceptualization is based on the de facto use in constitutional practices during the routine constitutional examination process, by the judiciary and political branches altogether. The article introduces a breadth-and-depth approach, which observes many constitutional decisions and legislative responses and uses them to analyze the nature of courts-legislatures dynamics. These insights are derived not only from the mere existence of a ruling or a statute, but also from the content and design of the institutional outcome thereof. The conclusions drawn using this approach are comprehensive, providing insight into the constitutional and dialogic interaction between courts and legislatures in each constitutional system, as well as identifying trends and changes as they occur. The article also offers an application of this approach to Israeli jurisprudence, illuminating the depth and complexity of this interaction, and enabling us to recognize it as a constitutional system with strong dialogic characteristics.

Abstract Scholars and students at early modern European universities wrote hundreds of thousands of dissertations. One reason why these sources have long been neglected is that they defy any individual's capacity for close reading. This article adopts a digital distant reading approach to uncover long-term trends in the titles of over 20,000 legal dissertations written at German universities during the seventeenth century. Providing a pathway into a forbidding archive, the article highlights the dissertations’ interest for the history of jurisprudence and its receptiveness to social change, the history of universities and academic publishing, baroque rhetoric, and cultural, political, and economic history. The titles reveal a markedly declining interest in civil law, with topical issues like debt and marriage eluding this trend. Initially, dissertations were often written in dialogic form, but these were gradually supplanted by more single-voiced and monographic texts. Jurists increasingly preferred sharply delineated, diverse, and often original subjects, writing about anything from somnambulism to pearl fishing. The way in which seventeenth-century jurists expanded the scope of their writing reflects broader revaluations of scholarly curiosity and baroque polyhistorism as well as the heightened stature of an epistemic community that interpreted ever more spheres of life through its own categories.

AbstractThe increasing interdependence among different legal orders makes the role of jurisprudence ever more vital in the European constitutional space. As a consequence, the judicial dialogue is at the centre of academic debates. However, it is still an unclear concept, enveloped by a cloud of scepticism. Starting from the main criticism based on the number of judicial conflicts, the article aims to add clarity to the concept by analysing the nature and the dimension of the phenomenon, with particular attention paid to the importance of the homogeneity created by judges.

Abstract International courts regularly cite each other, partly as a means of building legitimacy. This study aims to show that judicial dialogue among the regional human rights courts and the Human Rights Committee has an additional effect: it contributes to the construction of a rights-based global constitutionalism. Judicial dialogue among the human rights courts is purposeful because the courts see themselves as embedded in, and contributing to, a global human rights legal system. Cross-citation among the human rights courts advances the construction of rights-based global constitutionalism in that it provides a basic degree of coordination among the regional courts. The jurisprudence of the United Nations Human Rights Committee (HRC), as an authoritative interpreter of core international human rights norms, plays the role of a central focal point for the decentralized coordination of jurisprudence. Using original data, this study demonstrates the extent of citations among the regional human rights courts and from them to the HRC. The network of regional courts and the HRC is building an emergent institutional structure for global rights-based constitutionalism.

AbstractIjtihād, either individual or collective, has been controversial from the very beginning with respect to what extent the legislation of verdicts by Muslim jurists is allowed. There are two main opinions about taqnīn, i.e., the legislation of Islamic jurisprudence. The majority of Saudi scholars say that it is ḥarām i.e., legally forbidden in Islamic Sharīʿa, whereas the majority of Egyptian jurists are of the opinion that it is essential and needed in the modern period. Most Muslim countries follow the Egyptian view by enforcing written constitutions and laws. The conclusion from the comparative study of arguments is that it is somehow better that there be no taqnīn. The evidence and arguments presented bythose scholars who argue for doing away with taqnīn seem more convincing because their basis is sharīʿa rulings and they also provide logical, historical, and observable evidence as well, whereas the other side proves it case by quoting general principles from Maṣlaḥa, Sadd al-Dharāʾiʿ, and Istiḥsān, and most of their arguments are based on experience, logic, and demonstrable proofs and do not provide enough Sharīʿa support. Historically, however, we have seen and how skillfully and exquisitely Sharīʿa Courts have worked in the past 13 centuries without taqnīn.

O presente artigo analisa a necessidade de estabelecer um diálogo entre a linguagem dos direitos humanos e a ética da ecologia profunda, visando uma mudança do significado de sujeito de direito para reduzir os efeitos negativos da atividade humana no meio ambiente na nova época geológica do Antropoceno. Nesse intuito, é estudada a importância de uma mudança cultural da sociedade através de uma aproximação do homem com a natureza. Ainda, é analisado o conceito de sujeito de direito e sua relação com a propriedade, destacando as consequências disso para a relação do ser humano com os seres não humanos. Por fim, é estudada a possibilidade de uma intertextualidade entre o artigo 225 da Constituição Federal de 1988 com a teoria “Earth Jurisprudence” de Thomas Berry. Em conclusão, foi verificada a necessidade mudança do paradigma jurídico antropocêntrico atual através de uma ética biocêntrica que busque uma harmonia entre os direitos humanos e os direitos dos seres não humanos, sendo que, com esse intuito, também concluiu-se que a teoria “Earth Jurisprudence” se harmoniza com o positivismo brasileiro e com os direitos humanos. Para tanto, utiliza a pesquisa exploratória e descritiva, bibliográfica e documental, com uma análise de obras, artigos científicos e legislações. O método é dedutivo, partindo de conceitos universais, buscando-se sua particularização.

El artículo estudia los elementos básicos del pacifismo jurídico de Luigi Ferrajoli para indagar en qué medida dicha teoría puede contribuir a esclarecer algunos vacíos, incertidumbres y cuestionamientos significativos sobre el alcance de la paz en el plano jurídico y político. El problema de investigación se sintetiza en la siguiente pregunta: ¿cuáles son los elementos básicos del pacifismo jurídico de Ferrajoli, qué proyección tiene en el ordenamiento jurídico local el pacifismo jurídico y cómo su teoría puede contribuir al desarrollo conceptual y normativo de la paz en Colombia? La estrategia metodológica utilizada es eminentemente cualitativa, de alcance descriptivo, explicativo y propositivo; así las cosas, la investigación se basa fundamentalmente en el análisis y la síntesis de las principales obras del autor, para plantear de forma condensada los aspectos conceptuales y teóricos del pacifismo jurídico, así como algunas de las principales críticas a sus tesis. A continuación, se revisa el sistema constitucional, así como la jurisprudencia de la Corte Constitucional, para establecer el grado de proximidad del ordenamiento jurídico local con el pacifismo jurídico. Finalmente, se concluye que la teoría del pacifismo jurídico de Ferrajoli puede contribuir al desarrollo conceptual y normativo de la paz positivada en la Constitución colombiana de 1991.

La responsabilidad de mando por la comisión de graves crímenes contra los derechos humanos implica que el superior jerárquico, aun cuando no ordenó ni participó de la ejecución de los crímenes, debe responder por el actuar de sus subordinados por no haber evitado ni sancionado la ejecución de estos hechos. En esa medida, la normativa consuetudinaria y la internacional contemplan que el superior militar jerárquico que actúe efectivamente como tal es igualmente responsable bajo la figura del control efectivo o ejercido de facto; así, este concepto contempla como responsables a quienes, a pesar de no haber sido nombrados oficial o legalmente en calidad de superior militar, ejercen de facto tal función a través de una cadena de mando o por autoría mediata a través del dominio de organización. Sin embargo, encontramos que, pese a que la normativa y la jurisprudencia internacionales han delimitado el marco de aplicación de la responsabilidad de mando ejercida mediante control efectivo, dentro del ordenamiento jurídico colombiano no se contemplan dichos estándares, especialmente en lo que se refiere a su aplicación en el escenario de la justicia transicional en Colombia. De esta forma, en este artículo argumentaremos por qué esta limitación no suple las garantías ni los derechos de las víctimas dentro del Sistema Integral de Verdad, Justicia, Reparación y no Repetición.

The article discusses up-to-date methodological issues of relativity in legal science. Relativity considered as the relativity of knowledge about an object characterises modern Post-Classical philosophy and science. Radical relativity as a pluralism in the sphere of values causes the well-founded concern of many scientists. The authors of the article propose their own vision of the content of relativity as a methodological principle of the Post-Classical legal science. The Post-Classical methodology used by the authors suggests criticising classical jurisprudence and dialogism (the interdependence of opposing points) as a positive programme. Relativity in law, according to the authors, is the pre-dependence of law by the social and cultural context, the interdependence of law and other social phenomena. Law does not exist “in its pure form”, but always appears as a side or aspect of the psyche, culture, economy and politics. Such an approach is not identical to arbitrariness, since law, in conjunction with other social phenomena, is intended to ensure the integrity of society. The proposed approach provides a deeper picture of a multidimensional legal reality and represents a version of a new Post-Classical methodology that is adequate to a contemporary society

Sharing this article, the act of writing and then having it read, legitimises the point of it – that is, we (and we speak on behalf of each other here) managed to negotiate western academic expectations and norms from a just-as-legitimate-but-not-always-heard female Buginese perspective written in Standard Australian English (not my first choice-of-language and I speak on behalf of myself). At times we transgressed roles, guiding and following each other through different academic, cultural, social, and linguistic domains until we stumbled upon ways of legitimating our entanglement of experiences, when we heard the similar, faint, drum beat across boundaries and journeys.This article is one storying of the results of this four year relationship between a Buginese PhD candidate and an Indigenous Australian supervisor – both in the writing of the article and the processes that we are writing about. This is our process of knowing and validating knowledge through sharing, collaboration and cultural exchange. Neither the successful PhD thesis nor this article draw from authoethnography but they are outcomes of a lived, research standpoint that fiercely fought to centre a Muslim-Buginese perspective as much as possible, due to the nature of a postgraduate program. In the effort to find a way to not privilege Western ways of knowing to the detriment of my standpoint and position, we had to find a way to at times privilege my way of knowing the world alongside a Western one. There had to be a beat that transgressed cultural and linguistic differences and that allowed for a legitimised dialogic, intersubjective dance.The PhD research focused on potential dialogue between Australian culture and Buginese culture in terms of feminism and its resulting cultural hybridity where some Australian feminist thoughts are applicable to Buginese culture but some are not. Therefore, the PhD study centred a Buginese standpoint while moving back and forth amongst Australian feminist discourses and the dominant expectations of a western academic process. The PhD research was part of a greater Indonesian tertiary movement to include, study, challenge and extend feminist literary programs and how this could be respectfully and culturally appropriately achieved. This article is written by both of us but the core knowledge comes from a Buginese standpoint, that is, the principal supervisor learned from the PhD candidate and then applied her understanding of Indigenous standpoint theory, Tuhiwahi Smith’s decolonising methodologies and Spivakian self-reflexivity to aid the candidate’s development of her dancing methodology. For this reason, the rest of this article is written from the first-person perspective of Dr Abbas.The PhD study was a literary analysis on five stories from Helen Garner’s Postcards from Surfers (1985). My work translated these five stories from English into Indonesian and discussed some challenges that occurred in the process of translation. By using Edward Said’s work on contrapuntal reading and Robert Warrior’s metaphor of the subaltern dancing, I, the embodied learner and the cultural translator, moved back and forth between Buginese culture and Australian culture to consider how Australian women and men are represented and how mainstream Australian society engages with, or challenges, discourses of patriarchy and power. This movement back and forth was theorised as ‘dancing’. Ultimately, another dance was performed at the end of the thesis waltz between the work which centred my Buginese standpoint and academia as a Western tertiary institution.I have been dancing with Australian feminism for over four years. My use of the word ‘dancing’ signified my challenge to articulate and engage with Australian culture, literature, and feminism by viewing it from a Buginese perspective as opposed to a ‘Non-Western’ perspective. As a Buginese woman and scholar, I centred my specific cultural standpoints instead of accepting them generally and therefore dismissed the altering label of ‘Non-Western’. Juxtaposing Australian feminism with Buginese culture was not easy. However, as my research progressed I saw interesting cultural differences between Australian and Buginese cultures that could result in a hybridized way of engaging feminist issues. At times, my cultural standpoint took the lead in directing the research or the point, at other times a Western beat was more prominent, for example, using the English language to voice my work.The Buginese, also known as the Bugis, along with the Makassar, the Mandar, and the Toraja, are one of the four main ethnic groups of the province of South Sulawesi in Indonesia. The population of the Buginese in South Sulawesi spreads into major states (Bone, Wajo, Soppeng, and Sidenreng) and some minor states (Pare-Pare, Suppa, and Sinjai). Like other ethnic groups living in other islands of Indonesia such as the Javanese, the Sundanese, the Minang, the Batak, the Balinese, and the Ambonese, the Buginese have their own culture and traditions. The Buginese, especially those who live in the villages, are still bounded strictly by ade’ (custom) or pangadereng (customary law). This concept of ade’ provides living guidelines for Buginese and consists of five components including ade’, bicara, rapang, wari’, and sara’. Pelras clarifies that pangadereng is ‘adat-hood’, a corpus of interlinked ruling principles which, besides ade’ (custom), includes also bicara (jurisprudence), rapang (models of good behaviour which ensure the proper functioning of society), wari’ (rules of descent and hierarchy) and sara’ (Islamic law and institution, derived from the Arabic shari’a) (190). So, pangadereng is an overall norm which includes advice on how Buginese should behave towards fellow human beings and social institutions on a reciprocal basis. In addition, the Buginese together with Makassarese, mind what is called siri’ (honour and shame), that is the sense of honour and shame. In the life of the Buginese-Makassar people, the most basic element is siri’. For them, no other value merits to be more detected and preserved. Siri’ is their life, their self-respect and their dignity. This is why, in order to uphold and to defend it when it has been stained or they consider it has been stained by somebody, the Bugis-Makassar people are ready to sacrifice everything, including their most precious life, for the sake of its restoration. So goes the saying.... ‘When one’s honour is at stake, without any afterthought one fights’ (Pelras 206).Buginese is one of Indonesia’s ethnic groups where men and women are intended to perform equal roles in society, especially those who live in the Buginese states of South Sulawesi where they are still bound strictly by ade’ (custom) or pangadereng (customary law). These two basic concepts are guidelines for daily life, both in the family and the work place. Buginese also praise what is called siri’, a sense of honour and shame. It is because of this sense of honour and shame that we have a saying, siri’ emmi ri onroang ri lino (people live only for siri’) which means one lives only for honour and prestige. Siri’ had to remain a guiding principle in my theoretical and methodological approach to my PhD research. It is also a guiding principle in the resulting pedagogical praxis that this work has established for my course in Australian culture and literature at Hasanuddin University. I was not prepared to compromise my own ethical and cultural identity and position yet will admit, at times, I felt pressured to do so if I was going to be seen to be performing legitimate scholarly work. Novera argues that:Little research has focused specifically on the adjustment of Indonesian students in Australia. Hasanah (1997) and Philips (1994) note that Indonesian students encounter difficulties in fulfilling certain Western academic requirements, particularly in relation to critical thinking. These studies do not explore the broad range of academic and social problems. Yet this is a fruitful area for research, not just because of the importance of Indonesian students to Australia, and the importance of the Australia-Indonesia relationship to both neighbouring nations, but also because adjustment problems are magnified by cultural differences. There are clear differences between Indonesian and Australian cultures, so that a study of Indonesian students in Australia might also be of broader academic interest […]Studies of international student adjustment discuss a range of problems, including the pressures created by new role and behavioural expectations, language difficulties, financial problems, social difficulties, homesickness, difficulties in dealing with university and other authorities, academic difficulties, and lack of assertiveness inside and outside the classroom. (467)While both my supervisor and I would agree that I faced all of these obstacles during my PhD candidature, this article is focusing solely on the battle to present my methodology, a dialogic encounter between Buginese feminism and mainstream Australian culture using Helen Garner’s short stories, to a Western process and have it be “legitimised”. Endang writes that short stories are becoming more popular in the industrial era in Indonesia and they have become vehicles for writers to articulate the realities of social life such as poverty, marginalization, and unfairness (141-144). In addition, Noor states that the short story has become a new literary form particularly effective for assisting writers in their goal to help the marginalized because its shortness can function as a weapon to directly “scoop up” the targeted issues and “knock them out at a blow” (Endang 144-145). Indeed, Helen Garner uses short stories in a way similar to that described by Endang: as a defiant act towards the government and current circumstances (145). My study of Helen Garner’s short stories explored the way her stories engage with and resist gender relations and inequality between men and women in Australian society through four themes prevalent in the narratives: the kitchen, landscape, language, and sexuality. I wrote my thesis in standard Australian English and I complied with expected forms, formatting, referencing, structuring etc. My thesis also included the Buginese translations of some of Garner’s work. However, the theoretical approaches that informed my analysis cannot be separated from the personal. In the title, I use the term ‘dancing’ to indicate a dialogue with white Australian women by moving back and forth between Australian culture and Buginese culture. I use the term ‘dancing’ as an extension of Edward Said’s work on contrapuntal reading but employ it as a signifier of my movement between insider and outsider (of Australian feminism), that is, I extend it from just a literary reading to a whole body experience. According to Ashcroft and Ahluwalia, the “essence of Said’s argument is to know something is to have power over it, and conversely, to have power is to know the world in your own terms” (83). Ashcroft and Ahluwalia add how through music, particularly the work of pianist Glenn Gould, Said formulated a way of reading imperial and postcolonial texts contrapuntally. Such a reading acknowledges the hybridity of cultures, histories and literatures, allowing the reader to move back and forth between an internal and an external standpoint of cultural references and attitudes in “an effort to draw out, extend, give emphasis and voice to what is silent or marginally present or ideologically represented” (Said 66). While theorising about the potential dance between Australian and Buginese feminisms in my work, I was living the dance in my day-to-day Australian university experience. Trying to accommodate the expected requirements of a PhD thesis, while at the same time ensuring that I maintained my own personal, cultural and professional dignity, that is ade’, and siri’, required some fancy footwork. Siri’ is central to my Buginese worldview and had to be positioned as such in my PhD thesis. Also, the realities that women are still marginalized and that gender inequality and disparities persist in Indonesian society become a motivation to carry out my PhD study. The opportunity to study Australian culture and literature in that country, allowed me to increase my global and local complexity as an individual, what Pieterse refers to as “ a process of hybridization” and to become as Beck terms an “actor” and “manager’’ of my life (as cited in Edmunds 1). Gaining greater autonomy and reconceptualising both masculinity and femininity, while dominant themes in Garner’s work, are also issues I address in my personal and professional goals. In other words, this study resulted in hybridized knowledge of Australian concepts of feminism and Buginese societies that offers a reference for students to understand and engage with different feminist thought. By learning how feminism is understood differently by Australians and Buginese, my Indonesian students can decide what aspects of feminist ideas from a Western perspective can be applied to Buginese culture without transgressing Buginese customs and habits.There are few Australian literary works that have been translated into Indonesian. Those that have include Peter Carey’s True History of the Kelly Gang (2007) and My Life is a Fake (2009), James Vance Marshall’s Walkabout (1957), Emma Darcy’s The Billionaire Bridegroom (2010) , Sally Morgan’s My Place (1987), and Colleen McCullogh’s The Thorn Birds (1978). My translation of five short stories from Postcards from Surfers complemented these works and enriched the diversity of Indonesian translations of world literary works, the bulk of which tends to come from the United Kingdom, America, the Middle East, and Japan. However, actually getting through the process of PhD research followed by examination required my supervisor and I to negotiate cross-cultural terrain, academic agendas and Western expectations of what legitimate thesis writing should look like. Employing Said’s contrapuntal pedagogy and Warrior’s notion of subaltern dancing became my illegitimate methodological frame.Said points out that contrapuntal analysis means that students and teachers can cross-culturally “elucidate a complex and uneven topography” (318). He adds that “we must be able to think through and interpret together experiences that are discrepant, each with its particular agenda and pace of development, its own internal formations, its internal coherence and system of external relationships, all of them co-existing and interacting with others” (32). Contrapuntal is a metaphor Said derived from musical theory, meaning to counterpoint or add a rhythm or melody, in this case, Buginese and Anglo-Australian feminisms. Warrior argues for an indigenous critique of how power and knowledge is read and in doing so he writes that “the subaltern can dance, and so sometimes can the intellectual” (85). In his rereading of Spivak, he argues that subaltern and intellectual positions can meet “and in meeting, create the possibility of communication” (86). He refers to this as dancing partly because it implicitly acknowledges without silencing the voices of the subaltern (once the subaltern speaks it is no longer the subaltern, so the notion of dancing allows for communication, “a movement from subalternity to something else” (90) which can mark “a new sort of non-complicitous relationship to a family, community or class of origin” (91). By “non-complicit” Warrior means that when a member of the subaltern becomes a scholar and therefore a member of those who historically silence the subaltern, there are other methods for communicating, of moving, between political and cultural spaces that allow for a multiplicity of voices and responses. Warrior uses a traditional Osage in-losh-ka dance as an example of how he physically and intellectually interacts with multiple voices and positions:While the music plays, our usual differences, including subalternity and intellectuality, and even gender in its own way, are levelled. For those of us moving to the music, the rules change, and those who know the steps and the songs and those who can keep up with the whirl of bodies, music and colours hold nearly every advantage over station or money. The music ends, of course, but I know I take my knowledge of the dance away and into my life as a critic, and I would argue that those levelled moments remain with us after we leave the drum, change our clothes, and go back to the rest of our lives. (93)For Warrior, the dance becomes theory into practice. For me, it became not only a way to soundly and “appropriately” present my methodology and purpose, but it also became my day to day interactions, as a female Buginese scholar, with western, Australian academic and cultural worldviews and expectations.One of the biggest movements I had to justify was my use of the first person “I”, in my thesis, to signify my identity as a Buginese woman and position myself as an insider of my community with a hybrid western feminism with Australia in mind. Perrault argues that “Writing “I” has been an emancipatory project for women” (2). In the context of my PhD thesis, uttering ‘I’ confirmed my position and aims. However, this act of explicitly situating my own identity and cultural position in my research and thesis was considered one of the more illegitimate acts. In one of the examiner reports, it was stated that situating myself centrally was fraught but that I managed to avoid the pitfalls. Judy Long argues that writing in the female first person challenges patriarchal control and order (127). For me, writing in the first person was essential if I had any chance of maintaining my Buginese identity and voice, in both my thesis and in my Australian tertiary experience. As Trinh-Minh writes, “S/he who writes, writes. In uncertainty, in necessity. And does not ask whether s/he is given permission to do so or not” (8).Van Dijk, cited in Hamilton, notes that the west and north are bound by an academic ethnocentrism and this is a particular area my own research had to negotiate. Methodologically I provided a comparative rather than a universalising perspective, engaging with middle-class, heterosexual, western, white women feminism but not privileging them. It is important for Buginese to use language discourses as a weapon to gain power, particularly because as McGlynn claims, “generally Indonesians are not particularly outspoken” (38). My research was shaped by a combination of ongoing dedication to promote women’s empowerment in the Buginese context and my role as an academic teaching English literature at the university level. I applied interpretive principles that will enable my students to see how the ideas of feminism conveyed through western literature can positively improve the quality of women’s lives and be implemented in Buginese culture without compromising our identity as Indonesians and Buginese people. At the same time, my literary translation provides a cultural comparison with Australia that allows a space for further conversations to occur. However, while attempting to negotiate western and Indonesian discourses in my thesis, I was also physically and emotionally trying to negotiate how to do this as a Muslim Buginese female PhD candidate in an Anglo-Australian academic institution. The notion of ‘dancing’ was employed as a signifier of movement between insider and outsider knowledge. Throughout the research process and my thesis I ‘danced’ with Australian feminism, traditional patriarchal Buginese society, Western academic expectations and my own emerging Indonesian feminist perspective. To ensure siri’ remained the pedagogical and ethical basis of my approach I applied Edward Said’s work on contrapuntal reading and Robert Warrior’s employment of a traditional Osage dance as a self-reflexive, embodied praxis, that is, I extended it from just a literary reading to a whole body experience. The notion of ‘dance’ allows for movement, change, contact, tension, touch and distance: it means that for those who have historically been marginalised or confined, they are no longer silenced. The metaphoric act of dancing allowed me to legitimise my PhD work – it was successfully awarded – and to negotiate a western tertiary institute in Australia with my own Buginese knowledge, culture and purpose.ReferencesAshcroft., B., and P. Ahluwalia. Edward Said. 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