Emilio Dabed
Emilio Dabed is a lawyer, specializing in constitutional and International Law, and PhD in political sciences. Currently, he teaches international law at the Arab American University, Palestine. He taught law at Osgoode Hall Law School 2019-2022 and, until 2022, he was a Visiting Fellow at the Nathanson Center on Transnational Human Rights, Crime and Security, at York University in Toronto. Previously he was an associate researcher at An-Najah National University, Palestine. Between 2015 and 2016 he was the Palestine and Law Fellow, at Columbia University-Center for Palestine Studies, and Adjunct Assistant Professor of Law at Columbia Law School. In 2014 and 2015 he was the director of the International Law and Human Rights Program at Al-Quds/Bard College, Jerusalem, where he taught between 2011 and 2015. Dabed holds a Ph.D. in Political Sciences from Sciences Po Aix en Provence, and IREMAM-CNRS (Institut de Recherche et d’Etudes sur le Monde Arabe et Musulman-Centre National de Recherche Scientifique, Aix-en-Provence, France) on the constitutional process in Palestine. His latest research looks at the relations between legal processes and discursive practices, on the one hand, and political and social changes, subjectivity, and identity formation on the other. His work aims to shed light on the role that juridical phenomena play in sociological and anthropological questions and, more specifically, on the disciplinary powers of law and the discourse of (human) rights in contemporary politics.
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Journal Papers by Emilio Dabed
I The Importance of Legality in the Analysis of Power
II Sultany’s and Masri’s Critical Legal Theory
III Constitutionalism as a Contextualized Theory of Practices
IV Law: Between Reflection of and Intervention in the Socio-Political Reality
V Conclusion
Book Chapters by Emilio Dabed
La aprobación de estas normas generó temores de una "islamización" de la sociedad, de las instituciones públicas y de la ley. No obstante, en este artículo sostengo que el reconocimiento constitucional de los principios de la Sharia de acuerdo al tenor del artículo 4-2, la aprobación de la ley de la Corte Constitucional palestina en 2006, y la limitada jurisprudencia constitucional generada hasta ahora; habrían, más bien, abierto la puerta a una especie de “estatización” de la Sharia y a la "constitucionalización" de sus principios. Esto último, implica básicamente el control por parte del Estado (a través de la Corte Constitucional) de la identificación e interpretación de los principios de la Sharia, y su modo de aplicación como una fuente principal de la legislación. A pesar de que esta evolución constitucional podría sugerir un punto de partida esperanzador, para evaluar su impacto en el caso palestino será necesario esperar por una jurisprudencia más extensa en la materia. Como este articulo explica, la “estatización”/”constitucionalización” de la Sharia y sus principios no garantizan una práctica constitucional necesariamente protectora de los derechos individuales.
Many feared that these norms would lead to an “islamization” of society, of the public institutions and the law. Yet, in this work I argue that the constitutional recognition of the principles of Sharia law, the approval of the law of the Palestinian Constitutional Court in 2006, and the limited constitutional jurisprudence generated until now have, rather, opened the door for a “statization” and “constitutionalisation” of Islamic law. This fundamentally implies and state control (through the Constitutional Court) of the identification and interpretation of the Sharia principles, and their application as a main source of the legislation.
However, to determine the real impact of these developments it will be necessary to wait for the emergence in Palestine of a more extensive legal and constitutional jurisprudence on the issue. Indeed, the ‘statization’ of Sharia law or the ‘constitutionalisation’ of its principles does not necessarily guarantee that the interpretation and application of Islamic precepts adequately protect individual/constitutional rights, though they may suggest a hopeful starting point.
Blog and Online Publications by Emilio Dabed
Le Mensuel de l’Université. Electronic Review, www.lemensuel.net
University of Marseille, France, 2008.
Leo Africanus, Amin Maallouf.
Media discourse offers with increasing force an unmistakable and reduced image of Islam which, ignoring the varied cultural and political evolution of the Muslim world, either offers a caricature of an exotic and backward world, or vilifies Islam as a religion that is incompatible with modern forms of social organization, incapable of promoting political modernization, and as a dangerous enemy of democracy and the " western way of living ". The latter is the representation that is monopolizing today's image of the Muslim world in the West, and which has been used to legitimize military interventions that blatantly violate international law, and betray the democratic principles that purportedly the West wants to extend to the Middle East.
I The Importance of Legality in the Analysis of Power
II Sultany’s and Masri’s Critical Legal Theory
III Constitutionalism as a Contextualized Theory of Practices
IV Law: Between Reflection of and Intervention in the Socio-Political Reality
V Conclusion
La aprobación de estas normas generó temores de una "islamización" de la sociedad, de las instituciones públicas y de la ley. No obstante, en este artículo sostengo que el reconocimiento constitucional de los principios de la Sharia de acuerdo al tenor del artículo 4-2, la aprobación de la ley de la Corte Constitucional palestina en 2006, y la limitada jurisprudencia constitucional generada hasta ahora; habrían, más bien, abierto la puerta a una especie de “estatización” de la Sharia y a la "constitucionalización" de sus principios. Esto último, implica básicamente el control por parte del Estado (a través de la Corte Constitucional) de la identificación e interpretación de los principios de la Sharia, y su modo de aplicación como una fuente principal de la legislación. A pesar de que esta evolución constitucional podría sugerir un punto de partida esperanzador, para evaluar su impacto en el caso palestino será necesario esperar por una jurisprudencia más extensa en la materia. Como este articulo explica, la “estatización”/”constitucionalización” de la Sharia y sus principios no garantizan una práctica constitucional necesariamente protectora de los derechos individuales.
Many feared that these norms would lead to an “islamization” of society, of the public institutions and the law. Yet, in this work I argue that the constitutional recognition of the principles of Sharia law, the approval of the law of the Palestinian Constitutional Court in 2006, and the limited constitutional jurisprudence generated until now have, rather, opened the door for a “statization” and “constitutionalisation” of Islamic law. This fundamentally implies and state control (through the Constitutional Court) of the identification and interpretation of the Sharia principles, and their application as a main source of the legislation.
However, to determine the real impact of these developments it will be necessary to wait for the emergence in Palestine of a more extensive legal and constitutional jurisprudence on the issue. Indeed, the ‘statization’ of Sharia law or the ‘constitutionalisation’ of its principles does not necessarily guarantee that the interpretation and application of Islamic precepts adequately protect individual/constitutional rights, though they may suggest a hopeful starting point.
Le Mensuel de l’Université. Electronic Review, www.lemensuel.net
University of Marseille, France, 2008.
Leo Africanus, Amin Maallouf.
Media discourse offers with increasing force an unmistakable and reduced image of Islam which, ignoring the varied cultural and political evolution of the Muslim world, either offers a caricature of an exotic and backward world, or vilifies Islam as a religion that is incompatible with modern forms of social organization, incapable of promoting political modernization, and as a dangerous enemy of democracy and the " western way of living ". The latter is the representation that is monopolizing today's image of the Muslim world in the West, and which has been used to legitimize military interventions that blatantly violate international law, and betray the democratic principles that purportedly the West wants to extend to the Middle East.
Ibrahim Abu-Lughod Institute of International Studies, Birzeit University, Palestine.
Oral history has come to play an important role in Palestinian historiography, as an " alternative " , non-archival, source to reconstruct the contemporary fate of Palestinians and, no less so, to challenge the Israeli historical narrative. However, representations of the past based on the memory and, therefore, subjected to its conscious and unconscious limitations, have been widely discussed. In contrast, archival material tends to be viewed as fact-based sources that lend themselves more easily to 'objective' historical reconstruction. Through a presentation of my archival research on the Palestinian constitutional process during the Oslo era, I will show and explain how archives rather than offering a sort of unique, complete and coherent 'true story' to be discovered and unveiled, constitute indeed a complex play of shadows and light.