Between the utopian imaginaries of literature and international law: The question of the insurgent child in international legal discourse and Kris Montañez’s Youth

Author(s):  
José Duke S. Bagulaya

Abstract This article argues that international law and the literature of civil war, specifically the narratives from the Philippine communist insurgency, present two visions of the child. On the one hand, international law constructs a child that is individual and vulnerable, a victim of violence trapped between the contending parties. Hence, the child is a person who needs to be insulated from the brutality of the civil war. On the other hand, the article reads Filipino writer Kris Montañez’s stories as revolutionary tales that present a rational child, a literary resolution of the dilemmas of a minor’s participation in the world’s longest-running communist insurgency. Indeed, the short narratives collected in Kabanbanuagan (Youth) reveal a tension between a minor’s right to resist in the context of the people’s war and the juridical right to be insulated from the violence. As their youthful bodies are thrown into the world of the state of exception, violence forces children to make the choice of active participation in the hostilities by symbolically and literally assuming the roles played by their elders in the narrative. The article concludes that while this narrative resolution appears to offer a realistic representation and closure, what it proffers is actually a utopian vision that is in tension with international law’s own utopian vision of children. Thus, international law and the stories of youth in Kabanbanuagan provide a powerful critique of each other’s utopian visions.

2009 ◽  
Vol 22 (1) ◽  
pp. 1-28 ◽  
Author(s):  
ANNE-CHARLOTTE MARTINEAU

AbstractOver the last decade international lawyers have been increasingly concerned with the ‘fragmentation’ of international law. However, given that this expression has been repeatedly used by the profession since the mid-nineteenth century to depict the state of international law, one may wonder about its recent revival in the international legal discourse. Why has it re-emerged? What can we learn from previous invocations? An answer may be sought by contextualizing the fragmentation debate in a historical perspective. This brings out the repetitive and relatively stylized modes in which the profession has narrated legal developments. This essay suggests a correlation between periods of crisis in general and a critical view of fragmentation on the one hand, and periods of scholarly enthusiasm and the prevalence of positive views about fragmentation on the other. This analysis sheds critical light on both the implicit assumptions and political implications of the current debate on fragmentation.


1945 ◽  
Vol 39 (4) ◽  
pp. 645-663 ◽  
Author(s):  
Charles G. Fenwick

Of all the terms in general use in international law none is more challenging than that of “ intervention.” Scarcely any two writers are to be found who define this term in the same way or who classify the same situations under it. To one writer it is the interference of one state in the affairs of another; to a second writer it is “ unwarranted” interference; to a third it is interference in the domestic or internal affairs of the state; to a fourth it is interference in external as well as internal affairs. Some writers include interference of a third state between two belligerents in time of war, by taking sides with one against the other; others include only interference between the parties to a civil war. Some include “ diplomatic intervention,” where the intervening state interferes in behalf of its citizens in cases of alleged denial of justice by the other state; others regard such interference merely as “ interposition,” since it does not involve an attempt to control the character of the foreign government but merely to influence its conduct. Many jurists regard all intervention as illegal; an American jurist constructs an entire volume on international law around the central theme of the right of intervention.


2013 ◽  
pp. 277-292
Author(s):  
Milan Mijalkovski ◽  
Veselin Konatar

The world has always been an arena where various conflicts, visible and invisible have been happening and unfortunately happen nowadays. The most frequent conflict is (was) the conflict of sovereign subjects (states), while the first decade of the 21st century was mostly marked by many asymmetrical conflicts, between a state (or states) on the one side and not sovereign terrorist subjects on the other side. Every imperilled state, as in any other conflict, has realistic prospects to successfully defend itself and win only when it is adequately informed about the aggressor which, in this particular case, implies terrorist collectivity. Guided by that knowledge, a state endeavours to develop adequate intelligence as an inseparable component of national power, whose success against aggressor, proven in practice, could be optimal, partially successful or weak (inadequate, unsuccessful etc). Accordingly, some aspects of national intelligence power and powerlessness against terrorism are considered in this work.


2017 ◽  
Vol 16 (32) ◽  
Author(s):  
Nur Falikhah

Indonesia gets demographic bonus in 2015-2035. Demographic bonus is when the number of productive population of the age of 15-64 years reaches about 70% or about 180 million people and the rest is about 30% or about 60 million people of unproductive age. The demographic bonus is like a double-edged sword. This demographic bonus becomes a profitable phenomenon on the one hand and on the other hand can be disastrous for a country. Beneficial and potential if a country is able to prepare its young generation with a quality generation and vice versa would be disastrous if the state is unable to prepare its human resources. High quality human resources both in terms of education, health, skills so as to compete in the world of work. This phenomenon is of course interesting to be studied further, especially how the opportunities and challenges for diversity in Indonesia.


Ramus ◽  
2017 ◽  
Vol 46 (1-2) ◽  
pp. 58-74
Author(s):  
Lauren Donovan Ginsberg

Over the past two decades, scholars have devoted increasing attention to Roman civil war literature and its poetics, from the vocabulary of nefas, paradox, and hyperbole to the pervasive imagery of the state as a body violated by its citizens. Thebes and especially the civil war between Oedipus’ sons became prominent lenses through which Romans explored their country's strife-ridden past. Seneca's Phoenissae, however, has received comparatively little attention in this regard, often overshadowed by Statius’ epic Thebaid of the next generation. This paper investigates Seneca's contribution to the wider poetics of civil war through his expansion of the theme of incest, which Seneca uses to articulate civil war's most invasive, penetrative, and disintegrative effects. In particular, Seneca capitalizes on both the metaphorical potential of maternal violation and the eroticized imagery of Roman conquest to create disturbing points of contact between two generations of Jocasta's sons: the one who invaded her bed in the past, and the other who will soon invade his mother city. Seneca writes his Phoenissae to be an escalated return to the original sins of Oedipus’ incesta domus as another of Thebes’ native sons prepares to conquer his motherland.


2019 ◽  
pp. 77-86
Author(s):  
Sergei V. Pakhomov ◽  

The concept of jīvanmukti, “liberation during life”, arose in Advaita Vedānta as a response to the paradigm of “disembodied” liberation (videhamukti). The condition of jīvanmukti is highly appreciated in Tantrism. The concept of jīvanmukti often includes the meanings of identification with the absolute, the supreme deity. There are different kinds of jīvanmukti, for example, active and passive ones. The state of jīvanmukti is the complete independence, highest ideal, spiritual perfection. Jīvanmukta considers the entire objective world to be a reflection of the higher Self. The status of jīvanmukta can have an ideological dimension when it is opposed to traditions that are considered ineffective in Tantra. The acquisition of jīvanmukti is primarily due to spiritual knowledge. On the one hand, knowledge is a certain state of the carrier of knowledge himself; on the other hand, it is always knowledge of “something”. Although jīvanmukti can be reached through almost all tantric practices, there is a certain gradation of the time spent on it. The man reaches liberation during life not in isolation from the world. Outwardly, jīvanmukta cannot stand out among ordinary members of society; all his uniqueness is hidden inside his consciousness.


2019 ◽  
Vol 2 (XX) ◽  
pp. 53-60
Author(s):  
Daria Słupianek-Tajnert

This article is an attempt at recreating the portrait of a “Chernobyl Man” created by Svetlana Alexievich in Chernobyl Prayer. The “Chernobyl Man” is a certain psychological type whose psychological portrait is drawn based on their entanglement in the current social and political realities. On the one hand, the “Chernobyl Man” is a typical representative of a homo sovieticus – an individual displaying boundless devotion to the state. On the other hand, this type of man through their relationship with the world is living proof of the spiritual disintegration of the Soviet empire.


Author(s):  
L. C. Green

Traditionally, international law has come to be regarded as consensual in nature, depending for its authority upon the recognition and acceptance of those entities which it seeks to bind. This view was accepted by the Permanent Court of International Justice in the S.S. Lotus: “The rules of law binding upon States emanate from their own free will as expressed in conventions or by usages generally accepted as expressing principles of law and established in order to regulate the relations between these co-existing independent communities or with a view to the achievement of common aims.” Article 38 of the Statute of the World Court, when listing the “sources” of international law, also acknowledges its consensual basis. In its substantive portion the article refers to conventions “establishing rules expressly recognized by the contesting States.” It then refers to custom “as evidence of a general practice accepted as law,” which has been explained by the International Court of Justice in the Asylum Case: “The Party which relies on a custom … must prove that this custom is established in such a manner that it has become binding on the other Party. [It] must prove that the rule invoked by it is in accordance with a constant and uniform usage practised by the States in question, and that this usage is the expression of a right appertaining to the [one] State … and a duty incumbent on the [other] State.”


2014 ◽  
Vol 46 (2) ◽  
pp. 376-378
Author(s):  
Cengiz Kırlı

Reflecting on the state of Ottoman social history poses a paradox. On the one hand, it is impossible not to appreciate the great strides accomplished over the past three decades. Earlier approaches have been challenged, topics that were previously untouched or unimagined have been studied, and the foundations of a meaningful dialogue with historiographies of other parts of the world have been established. On the other hand, the theoretical sophistication and methodological debates of Ottoman social history still look pale compared to European and other non-Western historiographies in the same period.


2006 ◽  
Vol 13 (2) ◽  
pp. 117-132 ◽  
Author(s):  
Matthew H. Johnson

In this paper I want to make some general comments on the state of archaeological theory today. I argue that a full answer to the question ‘does archaeological theory exist?’ must be simultaneously ‘yes’ and ‘no’. Yes, there is, demonstrably, a discourse called archaeological theory, with concrete structures such as individuals and schools of thought more or less substantively engaged with it; no, in that the claims for a distinctive way of thinking about the world in theoretical terms specific to archaeology, to which most or even the largest group of archaeologists would willingly or knowingly subscribe, are over-stated. In particular there is a lack of correspondence between theoretical backgrounds and affiliations that are overtly cited by archaeologists, on the one hand, and, on the other, the deeper underlying assumptions and traditions that structure their work and condition its acceptance. These underlying traditions stretch from field habits to underlying paradigms or discourses. I will explore this latter point with reference to the manner in which agency theory and phenomenology have been developed in archaeology. My conclusion suggests some elements of a way forward for archaeological theory; it is striking that many of these elements have been addressed in recent issues of Archaeological dialogues.


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