cover "Interaktionen: Internationalität, Intra- und Interdisziplinarität"

Legal research is usually done at a desk, discussions are possible by telephone and even archives are usually accessible online, and most work is based on academic literature. But what insights, perspectives and research subjects are missed by legal research for which researchers do not leave their desks? And how can the gaps be filled? One possibility for empirical research into the law is the method of ethnography. The starting point for legal ethnographic research is a critique of legal research, which often examines law from the same
the same direction: as a text1, as positive law, as “applicable law from the perspective of the state “2, as uniform law, as formal law. Legal ethnographic research entails a departure from this legal positivist uniformity of law, legal dogmatics as the supreme discipline and interpretation as the highest goal – and thus also as a methodological limit. It opens the door to other perspectives, topics and problems. It is suitable for theoretically and empirically based critiques of legal orders and shows perspectives for an emancipatory change in the law.


In Bahmer/Barth/Franz u.a. (eds.) Interaktionen: Internationalität, Intra- und Interdisziplinarität, 263-278. Baden-Baden: Nomos.

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articulate

“Contradictions need to be articulated in order to exist.”

Martin Nonhoff
name contradiction

“Contradiction becomes real where someone names contradiction.”

Ingo H. Warnke
relational

“At first I thought contradiction was always a relational thing; but the more I ponder it, the more I think contradiction creates relation.”

Ingo H. Warnke
driver

“Contradictions are an important driver of scientific practice and knowledge.”

Norman Sieroka
Afterlife of colonialism

“Contradiction comes in many different forms. None is so debilitating than when the coloniser transitions, textually not politically, to decoloniality without taking the responsibility for the afterlife of colonialism, which they continue to benefit from. Self-examination and self-interrogation of the relations of coloniality, a necessity, seem nearly impossible for the coloniser who continues to act as beneficiary, masked in the new-found language of White fragility, devoid of an ethical responsibility of the very system of White domination they claim to be against.” (Black Consciousness and the Politics of the Flesh)

Rozena Maart