This current proposes to reinvent the landscape of international law as a landscape populated by infinite gates, and to identify the borderline beings that inhabit its gates: the metaphorical Proteus, the Sphinx, the patron god and the border-breaking messenger in its history, which governs its crossroads and provides tools to broaden and deepen the international legal discourse. Two years of global pandemic and a large-scale, unprovoked invasion of a sovereign state have reminded us that the state of emergency in its many forms is something that those who critically read our global scenario cannot help but question. We supported the return of the exception in its voluminous version, which refers to permanent curfews, lockdowns, and the extensive use of „Email Now” below to contact the team if you have any questions about the meeting. If you have any questions about your visit to Dundee, please email debbie.ree@conventiondundeeandangus.co.uk Please use as many or as few information links as necessary to make the most of your stay. The following information has been tailored specifically to your conference, with the aim of making your visit to Dundee and Angus as easy as possible. Use the links below to find the most relevant information to help you plan your trip. Recently, some jurists and social law specialists have revived interest in the „recalcitrance” of the human body (Mykitiuk 1994) or the way in which the law „smuggles” the body (Ahmed 1995) and theorizes how the body contributes to the formation of rights. For example, a recent collection of essays edited by Chris Dietz, Mitchell Travis, and Michael Thomson (2020) proposed a „body jurisprudence” inspired by physical feminists such as Elizabeth Grosz (1994) and Moira Gatens (1996) in the social study of medical and health law, but taking into account a broader range of physical differences associated with the expression of the law (see also Sharpe 2002). Sean Mulcahy (2021) has written in various contexts about jurisprudence that depicts the dancing body as a method of describing, analyzing, and imagining law, and Danardo Jones (2020) conceived the interweaving of black bodies and space through the notion of „dark landscapes” and noted how, in particular, the physical differences of black men in racist legal regimes are distorted (see also Jones and Sheehy 2021).
In these works, the limits of understanding the law as a discourse, postulation or convention are shown: a material backlog accumulates in the reduction of the law and turns to ontologies that can be candidates (Barad 2007; Pottage 2012) on the emergence of legal forms and their consequences on life. But this jurisprudence tends to give priority to a complete and individualized human body (Shaw 2022) and neglects the parts of the body, fragments or substances that act and also mediate the law (Shaw 2020; Shaw and Mykitiuk 2022), the transcorporeal (Alaimo 2010; Scott 2016), which, as with other social forms, regularizes legal relationships, meanings, and institutions. Based on the spatial theories of Andreas Philippopoulos-Mihalopoulos (2015), Margaret Davies (2018), Illan rua Wall (2021), Anna Grear (2017) – as well as discoveries of the new materialistic and posthuman science – it might be possible to locate a forming „recalcitrance” in the affections of body parts or other materials that are simultaneously and outside the human. In this conjuncture, the hyperborean current of legality evokes dreamy visions of an alternative legal imaginary for the northernmost region of the world. It seeks to explore the Arctic as a border area and look beyond legal dogmatic approaches and deconstruct existing legal realities such as the premise of the conceptual superiority of state sovereignty and its role as shapers of law and life in the region. This year`s liminality theme, lawfulness, recognizes how these moments of movement, transition and flow underscore our process and essential outcomes. However, the standard format of the conference involves the one-sided provision of knowledge/performance, which depends on a certain degree of antithetical fixation on the experience of liminality and presupposes it. In fact, often in the border spaces coffee breaks, social events and ephemeral meetings at the end of the session, we are able to dive into our curiosity, be pushed into places of significant discomfort and have fluid discussions that (in retrospect) play an important role in our critical work.
Therefore, this flow specifically calls for suggestions that give other participants the opportunity to be in a state of flow, chaos, and ignorance. The conference will take place in a „mixed” format (double physical/virtual), with completely virtual as a contingency (see the Covid page). As an anthropological concept, liminality was associated with an intermediate state between fixed states such as order and chaos, health and disease, citizens and strangers, humans and non-humans, true and false, good and evil, good and evil. This proposal aims to expand the analysis in law and fiction to include the grey area of „liminality before the law” of people who have limited or uncertain legal status due to their condition stuck between civil legality and deprivation of the right to civil vote (civil death). Possible Topics – This panel solicits contributions from young scholars, Indigenous and non-doctrinal jurists on topics such as (but not limited to): Sign up here to receive our conference newsletter Primary documents of law are generally understood as judgments and statutes. These „primary” sources provide access to the intangible forms of the normative structures of law. Similarly, or perhaps more importantly, are the borderline forms of law that surround or encompass its primary forms. These forms of boundaries may include the visual aesthetics of the institution, the affective design of courtrooms and documents, the theater of judgment, the literary style of the genres of legal texts, the rhetorical or media phenomena of power and sovereignty in politics and society, or the spatial and other forms in the „background” that govern our movements. Teach obedience or give the law its special atmosphere. Like the envelope that bears the letters of the law, the unlimited material scope of the law, if we go so far as to understand the right to be infused not only in its primary sources, but also in all the things that surround it. This current operates and is reflected in this field of legal sensitivity, in search of proposals for articles, performances and provocations that deal with legal aesthetics, spatial justice, institutional hermeneutics, the visual or material apparatus, legal inscription, archives, immateriality or other „limit” forms of legality to which we cling, who cling to the supreme hegemony of the so-called „primary sources” of law. support, support or destabilize.
Specifically, the feed invites critical assessments of the relationship between AI, law, and (anti)fascism. To what extent is fascism part of the posthuman legal condition and vice versa, how does anti-fascism emerge within it? The current takes as its starting point an understanding of (micro)fascism in the posthuman state as follows: Renaissance narratives once imagined Hyperborea, a place beyond the north wind, an amalgam of beauty, exoticism and great solitude.