OÑATI COMMUNITY

Community Blog

  • 30 May 2017 15:09 | Ursus Eijkelenberg

    Repost ICONnect blog (20-05-2017): Ursus Eijkelenberg, Be Careful What You Wish For – A Short Comment on “Mandatory Voting as a Tool to Combat the New Populism

    –Ursus Eijkelenberg, International Institute for the Sociology of Law

    In a recent piece on ICONnect, the question was raised whether mandatory voting could be a potential “silver bullet” to dethrone autocratic populists. According to the authors, “new populist forces would face electoral defeat if the large number of generally disillusioned but politically fatigued and inactive voters were obliged to enter the polls.” In this comment, I will raise doubts about the effectiveness of this “tool” in combating the new populism.

    A contradictory feature of Hungarian and Polish politics lies in the fact that despite a significant proportion of the population being in a state of political apathy and disinterest in public affairs, the society is nonetheless highly politicized and divided.


    Although seemingly peripheral to the main argument, the above statement from the 
    recent piece leads to an assessment of the proposed measure in two ways.

    First, it seems that that the contradictory feature of a disinterested yet highly politicised population is not specific to Hungary or Poland, but can be detected in many liberal democracies, albeit with various levels of intensity. More importantly, one could question whether this ostensible contradictory feature is really that contradictory if one determines that both elements emanate from a common source, namely the inability of a demos to effectively engage in practices of self-government.

    The constitutional design in CEE reflects a (distrust-based) reinvention of liberal democracy in which the constitutional rather than democratic component is dominant. Fragile democracies, so is argued, require a “vertical” democratic template, wherein decision-making power is distributed and institutionalized in an ascending line, residing more and more at distance from the demos. In this, non-accountable yet almighty courts occupy the paramount stratum, followed by appointed or elected government officials, and elected members of parliament, while at the bottom of the structure resides a demos, empowered solely to perform ex post review of elected members once every few years. Such a vertical set-up extracts fundamental issues from the political community’s sphere of action, it depoliticizes  and constitutes a condition of “political impotence.” This undermines (the inception of) a democratic culture on a foundational level, and not only contributes to initially suppressing the activity of a demos — apathy — but bolsters the negative forces of reactivity at moments political potency is most desired — frustration (the contradictory elements).

    Non-voting indeed reflects disenchantment with democratic politics. It comprises more than just a story of apathy, as it also concerns the voices of silent protest and frustration. To some it provides a way of protesting against the structures in which one is asked to function and can be seen as “a safe expression of aggression against the dominant figure that serves as a substitute — albeit a second-best substitute — for the real thing: direct aggression.” [1] Such safe expressions are most common when the system does not allow for a potent means of resistance within its own framework. In this, political withdrawal can be understood as a way of challenging a rigid, status quo endorsing liberal democratic framework.

    In addition to non-participation, consequences of political impotence and the institutionalized distancing between system and its foundation (democracy – demos) are also visible in active members of the electorate. Frustration, or resentment with regard to a position of powerlessness expresses itself in a “no” against an outside world. It needs an outside orientation, an external stimulus, to act, and even more so, it needs the “other” to determine who the “I” is. “Divide et impera”, the successful formula of contemporary populism, is exactly that; it is anti-politics in its purest form: positive action transmuting into negative reaction. Frustration-induced anti-sentiments provide a fruitful soil for populist anti-forces who emphasize reinvigorating the “vox populi”, stress the “no”, and promise to break with existing structures.

    Accordingly, the successful rise of new populism relates to structural deficiencies of liberal democracy itself. One of the main reasons why both liberal ideologies and democratic mores have not only lost ground but were in some places barely incorporated in the foundational stratum, is because of systemic misconfiguration and deliberate civil disempowerment for the sake of superficially consolidating an ideology. The subsequent disillusionment makes the success of populist leaders comprehensible, for it is here voters regain some form of potency in an attempt to force an abrupt and “violent” break with the resented system. Here ideological self-preservation turns into self-annihilation. The authors, in my opinion, pay too little attention to the root of disenchantment before proposing a remedy.

    In this light we can evaluate the adequacy of mandatory voting as “tool in combatting new populism”. Does mandatory voting undo some of the aforementioned deficiencies?

    Partly, this question needs to be answered positively, in the sense that, if established, mandatory voting fosters democratization of democracy, wherein the electoral process becomes more comprehensive, i.e. inclusive, thereby functioning as an effective equalizer. Maximum inclusion and (wider) participation undermine democratic segregation, help revitalize legitimacy of state authority by institutionalizing political equality amongst its subordinates, and contribute to the cultivation of — albeit limited and superficial — a democratic culture. In this sense it is a “horizontalizing” tool for its equal distribution of (weak) political potency.

    However, even if political potency is distributed equally, how much more does it elevate the political efficacy of the citizen body at large? Does it “de-verticalize” the liberal model that produces impotence and disenchantment, and hence challenge the roots of new populism?

    Here mandatory voting does not live up to its desired potential. First of all, one should not forget that populist rhetoric is most effective precisely in a setting of electoral politics. Electoral representation provides charismatic leaders with an instrumental framework to reiterate, nourish and reinforce frustration. A more menacing development, however, is that mandatory voting annihilates the route of indirect aggression and silent protest. Non-participants compose a crowd rejecting a system in which it has lost belief. Salvation is no longer to be found within the existing structure; therefore attempts are made to undermine it by exploring the extra-systemic route of non-participation. In annihilating this route, mandatory voting re-establishes and reaffirms the boundaries and dominance of a denounced framework.

    So what will happen when voting becomes mandatory in the given situation? Since the essential systemic features and conditions producing dissatisfaction remain in place, that is, the source of frustration itself remains unchallenged, and extra-systemic routes like silent acts of aggression and protest are simultaneously diminished, a disenchanted people — already with their backs turned — will look for intra-systemic alternatives that provide resistance against the established political structure. In this pursuit, new populist forces provide that much desired “no”; they promise the return of the “vox populi” and the demise of a status quo, and hence are capable of exploiting the fruitful soil of frustration. New populism thus (re)presents the most viable alternative in light of those sentiments. This viewpoint makes it highly unlikely that mandatory voting can be depicted as a silver bullet in combating the new populism. Indeed, even the opposite holds true; that obligatory participation of a disillusioned demos potentially generates support and legitimacy for those forces it seeks to oppose. Used as such, it might well prove to be a self-defeating initiative. For a proper panacea, or silver bullet, we should steer away from symptomatic treatment, focus on root causes, i.e. rethink democracy more radically. In this context, however, we may wish to remember that when playing with guns and bullets, most fatal injuries are self-inflicted.

    Suggested Citation: Ursus Eijkelenberg, Be Careful What You Wish For – A Short Comment on “Mandatory Voting as a Tool to Combat tbe New Populism”, Int’l J. Const. L. Blog, May 19, 2017, at http://www.iconnectblog.com/2017/05/be-careful-what-you-wish-for-a-short-comment-on-mandatory-voting-as-a-tool-to-combat-new-populism


  • 29 May 2017 15:51 | Anonymous

    On Saturday, May 27th, 2017, I had the chance to accompany my friends to visit the local festival occurring in the town of Oñati.  During the summer months, there are many festivals that occur in Oñati and in the surrounding towns.  These festivals are a chance to meet people, enjoy good company, listen to fantastic music, and, of course, drink together.

    Everything started with traditional lunch, no need to say that Basque food is the best.  At the sunset, we joined the beer festival and enjoyed the music of the Gaitzerdi band.  On this night, I encountered something rare, real closeness and friendship.  As I drank cider and joined my friends in the fun of music, dance, and the local culture, I found myself not only enjoying my own, but everyone else’s company.  It was truly a beautiful sight to behold, it reminds me to cherish my many moments in Oñati.

    I think in the Basque Country, there is a never-ending number of festivals occurring in the summer months – something that I think is wonderful.  Every town and city celebrate their own festivity centred around historical traditions.  I believe this is a time for the people of the town to come together and celebrate their heritage, identity, and culture.

    I recommend that everyone join in the traditions and the events that encompass them.  Enjoy the concerts, the parades of giant puppets, fireworks, cooking, and, don’t forget to eat and drink a lot!

    Gero Arte!

    Lur


  • 23 May 2017 09:58 | Anonymous


    Message from Euskaltegi professors

    On Monday, May 8th, 2017, I had the chance accompany a Canadian friend to visit the local Basque Language Centre in Oñati (Euskaltegi) to take part in his first Basque language (Euskera) class.  As a student in the Master’s program in the Sociology of Law at the International Institute for the Sociology of Law (IISL), he had the knack of getting himself into the midst of discovering something new – this time, a new language, my mother language.

    He entered the classroom wide-eyed, and unsure of how the next hour would turn out.  And, just as expected, we uncovered the unexpected. He was brought into a world of learning on the fly, as the course, and the students, who had been progressively learning throughout the last six months, took no breaks to ensure he caught up expediently.  Yet, I encountered this as a challenge rather than an obstacle. With the help of everyone in the classroom, he took on the courage to participate, and learn many new things.

    Moreover, as the class taught to him, the language has a deeper connection than spoken word, but a historical tie to the political and cultural struggles of the Basque people.  Learning about the history of Euskera is just as interesting as learning the language itself.  Euskara is believed to be a ‘language isolate’ that is, it is not related to any Indo-European language (or even any other in the world).  Rather, it is unique unto itself.

    My friend left the class with a mixture of confusion, excitement, and hope, as well as a new word “oso ondo” – meaning “very well” in English.  This is just the beginning of a discovery into the world of a new language.

    After accompanying my friend to his house I came back to the Euskaltegi to talk with Roberto (my friends' teacher), he told me he has been teaching Euskera since he was 18 (I must admit I did not have the courage to ask him how old is he now).  Roberto told me that the Euskera teaching has been his calling in life, what makes him one with his people and his culture.  Roberto told me that since the 1970’s the people who he knew started teaching Euskera at night schools called Gau Eskola, later they establishing the Oñati Euskaltegi in 1984. Roberto joined and started working in Oñati Euskaltegi in 1995 – eleven years from its established date.

    Initially, the Euskaltegi worked as a literacy center, where people from the town learned to read and write the language they already knew, now they help local people to get proficiency in the advanced use of the language. Furthermore, they help foreigners and visitors, like my friend, to learn basic skills that are useful in the process of integrating themselves with the local community and within the Basque Country. 

    It seems, at least to me, that the best advice for people that want to learn Euskera is to go to the Euskaltegi, forgo embarrassment, and embrace the amazing experience of understanding the richness of Euskera as well as the beautiful town of Oñati.

    Gero Arte!

    Lur

    Message from Euskaltegi professors

  • 18 May 2017 12:08 | Susana Arrese (Administrator)

    One of the main activities of the International Institute of Sociology of Law (IISL) is its International Master’s program in Sociology of Law. This program is highly innovative, in that rather than having any in-house teachers, the program is delivered by leading scholars from around the world. In 2014, the IISL celebrated its 25th anniversary, which provided an ideal opportunity to reflect upon the Master’s program. Teachers were invited to provide their views on teaching at the IISL, and the strongest theme that emerged was student diversity. This paper considers why student diversity struck teachers so strongly, and how has the IISL achieved such a highly diverse student body.
    It then explores teachers’ perceptions of diversity, revealing responses ranging from seeing diversity as a barrier to embracing diversity as enriching for students and teachers alike. Teaching was largely conceived as a form of ‘engaged pedagogy’ (hooks 1994), which involved drawing on a genuine dialogue with students, embracing multiple perspectives, challenging that challenge hegemonic understandings of sociology of law, and interaction beyond the classroom walls. We argue that this model of teaching produces a global community of cosmopolitan, reflective, self-aware, critical, culturally sensitive and caring sociology of law scholars.

    Una de las actividades principales del Instituto Internacional de Sociología Jurídica (IISJ) es su programa de Master Internacional en Sociología Jurídica. Este programa es muy innovador, en él, en lugar de tener profesores propios, son destacados académicos de todo el mundo los que imparten el programa. En 2014, el IISJ celebró su 25 aniversario, lo que supuso una oportunidad ideal para reflexionar sobre el programa de Master. Se invitó a los profesores a que ofrecieran su punto de vista sobre la enseñanza en el IISJ, y el tema más importante que surgió fue la diversidad del alumnado. En este trabajo se analiza por qué la diversidad del alumnado llamó la atención de los profesores, y cómo ha logrado el IISJ un alumnado tan diverso.
    A continuación, explora las percepciones de los profesores sobre la diversidad, mostrando respuestas que van desde ver la diversidad como una barrera, hasta contemplar la diversidad como enriquecedora para estudiantes y profesores. En gran medida, la enseñanza se concibió como una forma de "pedagogía comprometida" (hooks 1994), que implicaba establecer un verdadero diálogo con los estudiantes desde múltiples perspectivas, desafiando la visión hegemónica de la sociología jurídica, y continuar la interacción más allá de las paredes del aula. Se defiende que este modelo de enseñanza produce una comunidad global académicos sociojurídicos cosmopolitas, reflexivos, conscientes de sí mismos, críticos, culturalmente sensibles y solidarios.

    Upload the article: https://papers.ssrn.com/sol3/papers.cfm?abstract_id=2805941


  • 18 May 2017 12:05 | Susana Arrese (Administrator)

    (The Oñati Master on Sociology of Law: the Alumnae’s Perception)

    Como contribución para un balance de los 25 años de vida del Instituto Internacional de Sociología Jurídica de Oñati, el artículo describe la procedencia geográfica de los 289 graduados que ha producido y reporta las opiniones de éstos. En general, los graduados consideran su experiencia académica como muy positiva apreciando haber adquirido una manera nueva de mirar al derecho e instrumentos adecuados para su análisis. Opinan que los estudios han sido útiles para sus tareas actuales en sus países de origen en donde se desempeñan como profesores, jueces, funcionarios o abogados. Consideran muy positivamente la relación que tuvieron con los profesores y el personal del instituto, los servicios que éste ofrece y la convivialidad tanto en la residencia como en el pueblo de Oñati. No se recibieron opiniones negativas.

    The article is a contribution to the evaluation of the master program of the Oñati International Institute for the Sociology of Law in its 25th anniversary. It describes the geographical origin of the 289 graduates and reports their opinions regarding the program. In general, the alumnae describe as positive their academic experience as very positive. They appreciate acquiring a new vision of law and the suitable instruments for their analyses. They report that their studies have been useful for their current performance as professors, judges, civil servants or lawyers in their country of origin. They evaluate very positively the contacts with professors and staff, the institute’s services and the conviviality in the residence and in the town of Oñati. No negative opinions were received.

    Notes: Downloadable document is in Spanish.

    https://papers.ssrn.com/sol3/papers.cfm?abstract_id=2676532



  • 12 May 2017 12:50 | ANDREW HARDING

    Every year I read hundreds of abstracts for conference slots, fellowship or scholarship applications, journal submissions, to introduce published articles, and for many other purposes. I notice that the concept and preparation of an abstract seems to be a very culturally-specific exercise, probably determined by expectations within a particular scholarly community – but they may not serve the purpose well when applied internationally. Accordingly, here is some guidance as to how to do a good abstract that will inform the reader and attract the attention of decision-makers.

    Q: What is an abstract for?
    An abstract is a way of indicating what your paper is about and should be written in a way that enables the reader almost instantaneously to judge whether what you have written is interesting or useful, or into what category of literature or inquiry it falls. Typically an abstract is used to submit for a conference slot, or as a heading for a published piece, or for a research funding application.

    Q: What do you mean by ‘about’?
    Yes, ‘about’ can have several meanings. Knowing that a paper is ‘about’ intellectual property law is only marginally useful. What you need to convey is what your argument is and why that might be interesting to the reader. You need to sell your work and persuade the reader to read on.

    Q: How long should it be?
    It should be extremely concise. Length depends partly on what is demanded (e.g. ‘maximum 300 words’) and what your point is. Err on the side of being too short rather than too long. The longer an abstract is the less it tends to function as an abstract, and the more it performs the task you have set rather than enticing us into your work.

    Q: My paper is complex. How can I comply with your requirements?
    First, do not fill your abstract with facts. Facts (including legal facts) should be no more than a third of your abstract, and just sufficient to indicate what the paper is about. Second, your abstract is not your paper. Do not use a paragraph of your paper as your abstract: ‘abstract’ means a dragging out, not a repetition. Pose your question or your thesis at the very beginning, e.g. ‘My argument in this paper is that …’, or ‘The case study I present here is a story of how …’; do not wait to the end to do this. A paper is not a detective novel where you only find out on the last page ‘who done it’!

    Q: But how will a reader/ reviewer/ editor know that I know what I am talking about?
    You will be assumed to know what you are talking about unless you show otherwise by being unclear, confusing, long-winded, repetitive, or obvious. Be punchy, positive, and persuasive. Do not be overly modest. Do not make any language/ presentational mistakes as the reader will assume the paper will be even worse than the abstract.

    Q: Do I need to refer to literature?
    No, not in the abstract. But you need to show that you are aware of your place on the intellectual map, e.g., ‘whereas most of the literature assumes that … I seek to show that, on the contrary, …’

    Q: Do I need to indicate my methodology?
    Not necessarily, unless the methodology itself is key to your thesis, e.g., ‘A survey of case law shows that …’, or ‘interviews with hedge fund managers indicate that …’

    Q: How do the decision-makers decide?
    They will be looking originality in the choice of topic, in the argument presented, or the contribution the paper makes to the sum of human knowledge and ideas, however small that might be. They will also look for a good fit with the purpose of submitting the abstract, e.g. for a journal special issue or a conference on a particular topic. They may also be looking for a representational range of topics, countries, scholars or points of view. You may not fit what they are looking for, but at least be a good example of what they might be looking for.

    Q: Can you give me an example?
    Sure. Here is one of my own I prepared earlier. It is not perfect but it does the job in just 140 words.

    The study of monarchy might seem an unpromising way of understanding modern society. While this is true in Europe with its functional ‘cycling’ monarchs, it is not true in Asia where in Thailand and Cambodia for example the King still plays a very large role in public affairs both symbolically and politically. This paper looks at Malaysia which has no less than nine functioning monarchies (or 10 if one includes its unique, rotating, federal monarch), and argues that since the millennium there has been an ambitious attempt to recreate the image of monarchy tarnished in the 1980s and 1990s. As against a monarchy under threat during those times, the new ‘Nazrinian’ monarchy (named so after the Sultan of Perak, a prime mover in this project) seeks to establish a new and expanded, albeit controversial role, for this ancient institution.

  • 24 Mar 2017 18:52 | Carlos Lista

    Compartimos, en el Día Nacional de la Memoria por la Verdad y la Justicia, un  texto que escribió el Dr. Carlos Lista, en octubre de 2013 y que intentó publicar, sin exito, en los medios locales de la ciudad de Córdoba, cuando se cumplieron los 40 años del golpe militar del 24 de marzo de 1976. Relata un acontecimiento que comparte el doble significado de ser personal e institucional, a la vez íntimo y público, aunque no por ello conocido.

    Por más de treinta años guardé la “Lettera 32” con la que escribía mi informe de becario del Conicet. No lo pude concluir por el cierre abrupto de la Escuela de Sociología para Graduados y el Instituto de Investigaciones Sociológicas, doblemente clausurados, primero en 1975 por el gobierno peronista y finalmente, por el régimen militar de 1976. Fundados a fines de la década del sesenta por Juan Carlos Agulla, en la Facultad de Derecho y Ciencias Sociales de la Universidad Nacional de Córdoba, fueron parte de un proyecto innovador que, en Córdoba, marcó la enseñanza y la investigación en el campo de la sociología.

    A la par de su primera clausura, se crearon en la carrera de Abogacía dos nuevas cátedras para hostilizar a la que ya existía y perseguir a la sociología como área de conocimiento, a Agulla como profesor y, sobre todo, a la visión pluralista que él defendía. Todo ello precipitó su expulsión de la UNC por el régimen militar.

    Desde entonces mi máquina de escribir cayó en desuso y enmudeció hasta octubre de 2013, cuando en el marco del XIV Congreso Nacional de Sociología Jurídica preparábamos un homenaje póstumo a nuestro profesor. Entonces, descubrí que no sólo conservaba la cinta roja y negra sino recuerdos agazapados: el trabajo inconcluso que Agulla no llegó a leer y, sobre todo, el muro con el que me impidieron el ingreso al Instituto, una mañana de otro otoño. Había sido tapiado en la noche. El marco de la puerta, arrancado. Una de las tantas atrocidades que sucedían durante esas noches.

    Las fichas personales de los alumnos desparramadas por el suelo. Busqué la mía, que no estaba. Tal vez, recién ahí, entendí que había dejado de ser becario. Encontré una ventana, me trepé y salté dentro del hueco oscuro de la habitación. Por imprudencia, no por arrojo. Tomé La Lettera y el informe y en el camino de vuelta, reparé en un cuadro de Luis Barragán, que por segundos consideré incorporar a mi rescate. Primó la prudencia. Salté la ventana. Tenía 25 años, usaba barba y estudiaba sociología. ¿Quién iba a creer en 1977 que mi intención era preservar el patrimonio artístico de la Universidad?

    El resto es historia conocida. La dictadura se prolongó durante demasiado tiempo y fue de una crueldad ajena a toda imaginación. Es por eso que la pequeña e íntima historia del rescate de mi máquina de escribir me trasciende. En homenaje a ese profesor que, como a otros estudiantes, marcó mi vida universitaria, doné mi vieja Lettera 32 al Museo de la Facultad de Derecho de la UNC.

    El muro que cerró el Instituto de Investigaciones Sociológicas ya no existe. Tenemos nuevos becarios que pueden concluir sus informes y trabajos. En la UNC creamos la Maestría en Sociología en 2003 y la Sociedad Argentina de Sociología Jurídica en 2005. Los congresos y reuniones de especialistas se suceden anualmente. En alguna oficina vi el cuadro de Luis Barragán.

    Hace tiempo que las “laptop” han reemplazado las Lettera 32. La mía ya no me pertenece y es ahora pieza de museo. Sirve para dar testimonio de las atrocidades que la enmudecieron y de lo vivido por una generación, que en algún momento, no tan lejano, estuvo prohibida de pensar y disentir, como fue la mía. Pero también está allí como evidencia de los múltiples rescates que se sucedieron, de la palabra recuperada y de un pasado institucional casi olvidado que pretendo recobrar en esta crónica, no desde el recuerdo nostálgico, sino desde un presente que resiste el olvido.

    Comparto este relato para recordar que lo sucedido fue una tragedia y para que cuidemos que eso no vuelva a suceder. Nunca más.

    Carlos A. Lista
    Profesor de Sociología Jurídica-UNC

    http://www.avosciudad.com/3865-la-lettera-32-cronica-de-un-rescate

  • 8 Mar 2017 20:15 | Francisco Vértiz

    El día 6 de marzo de 2017 recibí la noticia de que los organizadores de la convocatoria Oñatiko Udala Grant habían decidido financiar tanto el proyecto de mi colega y amigo Patara Mckeen (Toward Understanding Basque Identity: Pakistani Immigration, Citizenship, and Culture in Gipuzkoa, Basque Country), como mi propuesta de investigación. Mi proyecto titulado "La intervención estatal en la producción social del espacio urbano. Los alcances y las potencialidades de la regulación urbana en Oñati (2007-2016)", se propone analizar los instrumentos de regulación del mercado inmobiliario implementados por el gobierno local del municipio de Oñati entre los años 2007 y 2016 y sus principales efectos sobre la dinámica de los precios de los inmuebles urbanos. Este proyecto es una continuación de mi estancia de investigación desarrollada en el marco del programa Residence Grants del IISJ durante los meses de octubre y diciembre de 2016. Cabe resaltar que el Instituto es un ámbito muy propicio para realizar tareas de investigación, tanto por su prolífica biblioteca como por el intercambio de ideas con otros estudiantes, docentes e investigadores de diferentes países del mundo. Quisiera agradecer especialmente a todas las personas que conforman el IISJ por estar siempre pendientes de ofrecer todo lo que está a su disposición para hacer mejor nuestro trabajo y nuestra permanencia en Oñati.

    Francisco Vértíz

     

  • 7 Mar 2017 16:50 | Patara McKeen

    On March 7, 2017, I, along with my friend Francisco Vértiz ('La intervención estatal en la producción social del espacio urbano. Los alcances y las potencialidades de la regulación urbana en Oñati'), received a grant from the local town hall in Oñati (Oñatiko Udala Grant). My project, entitled ‘Toward Understanding Basque Identity: Pakistani Immigration, Citizenship, and Culture in Gipuzkoa, Basque Country’, seeks to investigate the meaning and perception Pakistani immigrants have toward the Basque identity; and specifically, what ‘Basque identity’ may mean itself. First, it has been a fruitful journey coming from Toronto, Canada, to Oñati; my experience during my time here at the International Institute for the Sociology of Law (IISL) has helped me grow, develop, as well as engage with - as best as I can - a culture uniquely different from my own. The institutes holistic approach to education provides both an academic and experiential experience which ferments an astonishing progression assisted by a world class library unlike any other (especially for the sociology of law). Thus, it is my ambition to engage my skills as a researcher and give back to the community of Oñati which has provided me with a substantial amount of opportunity. Second, I believe the question of ‘identity’ to be a complex research question, and one that engages with a wide breadth of disciplines. Moreover, it is a question that intrinsically occupies the hearts and minds of the Basque people. Therefore, it is my intention to delineate its nature and to better understand what identity may represent within the imagination of the people here. Lastly, I think it is important that as academics, practitioners, students, and researchers, to engage with and facilitate interaction between the institute, its members, and the people of Oñati. I hope that my contribution will lead to something fruitful, and hopefully, will allow me to pursue research of significance as I progress towards a PhD. As well, I would like to thank everyone that has facilitated and aided in this project thus far, thank you.

    Patara McKeen


  • 8 Feb 2017 16:09 | Susana Arrese (Administrator)

    OÑATI SOCIO-LEGAL FRIENDSHIP: DESARROLLO DEL PROYECTO “OÑATI COMMUNITY”

     En el año 2016, comenzó a andar el proyecto “Oñati Community” , con la idea de conectar a todas las personas que desde 1989 habían participado en las distintas actividades que se organizan en el Instituto Internacional de Sociología Jurídica de Oñati (IISJ).  En febrero de 2017, como desarrollo de este proyecto, añadiremos el “Oñati socio-legal friendship”.

                Hasta ahora estarían los ciudadanos globales que han pasado por el IISJ, pero a esta plataforma le falta añadirle la comunidad de oñatiarras que se interesan por el IISJ y por las problemáticas que se abordan en él. Con su inclusión en el proyecto la plataforma Oñati Community (http://onati.community), les puede poner en contacto y en constante diálogo de forma que intercambien, conocimientos, noticias, experiencias, proyectos, etc

            Esta semana, una estudiante peruana, antigua estudiante nuestra, nos ha informado que presentará en Oñati un proyecto sobre el proceso de reintegración de ex presos de ETA, con la idea de analizar qué factores contribuyen y qué factores no a su proceso de reintegración en su comunidad local. Ella permanecerá en Oñati desde abril a septiembre.

           Al mismo tiempo, una estudiante de Antropología de Oñati, nos acaba de explicar que mañana presenta en la Universidad del País Vasco su trabajo fin de carrera sobre la migración de la mujer de los caseríos a la ciudad, de España al País Vasco y de Latinoamérica a España.

       Con la convicción que estos conocimientos deberían ser compartidos para el beneficio de toda la gente que forma parte de esta “pequeña gran comunidad”, quedo a vuestra disposición (Susana@iisj.es) para cualquier sugerencia que queráis aportar. 

         

     

    OÑATI SOCIO-LEGAL FRIENDSHIP: DEVELOPMENT OF THE "OÑATI COMMUNITY" PROJECT  

    The project of the "Oñati Community" started running on 2016 with the idea of connecting all the persons who have participated in the different activities organized in the Oñati International Institute for the Sociology of Law (IISL) since 1989. In February 2017, as a development of this project, we will include the "Oñati Socio-Legal Friendship".

    Until now, the platform has included the global citizens who have passed through the IISL, but it is missing the oñatiarra community of people who is interested in the IISL and in the problematics that are dealt with in it. Their inclusion in the project of the Oñati Community (
    http://onati.community) platform can put them in contact and in constant dialogue to share knowledge, news, experiences, projects, etc.

    This week, a Peruvian student, alumni of the IISL, has informed us that she will present a project in Oñati regarding the reintegration process of former ETA prisoners, with the aim to analyze which factors contribute to its reintegration process to their local community and which don't. She will remain in Oñati from April until September.

    At the same time, an anthropology student in Oñati has just explained to us that she has presented her final work in the University of the Basque Country, regarding women migration from caserios to the city, from Spain to Basque Country and from Latin America to Spain.

    With the conviction that this knowledge should be shared for the benefit of all the people who integrate this "little big community", I remain at your service (
    Susana@iisj.es) 

     

     OÑATI COMMUNITY EGITASMOAREN JARRAIPEN EKIMENA: OÑATI SOCIO-LEGAL FRIENDSHIP

    Oñati Community izeneko proiektua martxan jarri zen 2016an, 1989tik Oñatiko Lege Soziologia Institutuan (IISL) antolatutako ekimenetan parte hartutako lagunen komunitatea harremanean jartzeko. 2017ko otsailean, berriz, Oñati Socio-legal Friendship ekimena erantsiko dugu.

    Orain arte IISJtik pasatutako etxeko eta nazioarteko lagunak bildu ditugu, baina proiektuari falta zaio eranstea Institutuaren eta bertan lantzen diren gaien gaineko interesa duen Oñatiko jendea. Modu horretan, Oñati Community Interneteko plataformak (
    http://onati.community) gainerako lagunekin kontaktuan jarri eta elkarren arteko elkarrizketa, informazio trukea eta elkarlana bultzatuko dira besteak beste.

    Astean, Peruko ikasle ohi batek ETAko preso ohien integrazio prozesuaren gaineko ikerketa lana aurkeztuko du. Helburua da aztertzea zein faktoreek duten eragina komunitate lokalean pertsona horiek berriro egokitzeko garaian. Peruko ikaslea Oñatin izango da apirila eta iraila bitartean.

    Aldi berean, antropologiako ikasle oñatiar batek, emakumeek baserritik hirira bizitzera –Espainiatik Euskal Herrira eta Latinoamerikatik Espainiara- joateko prozesuaren gaineko gradu amaierako lana aurkeztuko du Euskal Herriko Unibertsitatean (UPV/EHU).

    Uste dugu ezagutza hori guztia elkarren artean trukatzeak emaitza positiboa izango lukeela IISLren baitan eraikitako "komunitate txiki / handian".  

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