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Ruggie’s Double Movement: Assembling the Private and the Public Through Human Rights Due Diligence 鲁吉的双重运动:通过人权尽职调查集合私人和公共
IF 0.4 Q3 POLITICAL SCIENCE Pub Date : 2023-03-01 DOI: 10.1080/18918131.2023.2171633
A. Duval
ABSTRACT Human rights due diligence (HRDD) is spreading fast as national laws mandating it multiply across the world. It appears that the due diligence process is about to shape the way we regulate the environmental and human rights impacts resulting from economic activities for years to come. While much of the existing scholarship on the topic is focused on HRDD's content and its concrete implications for businesses, this paper takes a step back to investigate its foundations. In particular, it outlines the core intellectual assumptions behind the approach of John G. Ruggie, the former UN Secretary-General's Special Representative for Business and Human Rights, and his embrace of HRDD. The paper suggests that Ruggie's turn to HRDD is grounded in a commitment to a double movement, comprising both the privatisation of the transnational governance of human rights through the empowerment of corporations as governance entities and the publicisation of corporate governance through the introduction of participatory spaces, transparency requirements, and external accountability processes. I argue that the tension between privatisation and publicisation is at the heart of the HRDD process and reflective of Ruggie's ambition to reassemble the private and the public into a new governance approach fitted to economic globalisation.
人权尽职调查(HRDD)随着国家法律的强制执行在世界范围内迅速蔓延。看来,尽职调查过程将影响我们在未来几年监管经济活动对环境和人权影响的方式。虽然关于该主题的许多现有学术研究都集中在HRDD的内容及其对企业的具体影响上,但本文将退后一步,调查其基础。特别是,它概述了前联合国秘书长商业与人权问题特别代表约翰·g·鲁吉(John G. Ruggie)的方法背后的核心思想假设,以及他对HRDD的支持。本文认为,Ruggie转向HRDD是基于对双重运动的承诺,既包括通过赋予公司作为治理实体的权力来实现跨国人权治理的私有化,也包括通过引入参与空间、透明度要求和外部问责程序来宣传公司治理。我认为,私有化和公有化之间的紧张关系是人权改革进程的核心,反映了鲁吉将私人和公共重组为一种适合经济全球化的新治理方法的雄心。
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引用次数: 0
Artificial Intelligence and Human Rights: Corporate Responsibility in AI Governance Initiatives 人工智能与人权:人工智能治理倡议中的企业责任
IF 0.4 Q3 POLITICAL SCIENCE Pub Date : 2023-01-05 DOI: 10.1080/18918131.2022.2137288
Lottie Lane
ABSTRACT Private businesses are central actors in the development of artificial intelligence (AI), meaning they have a key role in ensuring that AI respects human rights. Meanwhile, international human rights law (IHRL) has been scrambling to catch up with technological developments that have occurred since the establishment of its state-centric framework that were not envisaged by its drafters. Despite progress in the development of international legal standards on business and human rights, uncertainties regarding the role and responsibilities of AI businesses remain. This article addresses these uncertainties from a governance perspective and against the backdrop of the public/private divide; it views laws as instruments of governance, which comprises activities by many public and private actors. Section 2 briefly assesses the current framework of IHRL regarding AI and businesses, focusing on the lack of legal certainty. Section 3 critically analyses AI initiatives beyond IHRL that have been adopted at international, regional, and national levels to gain insight into specific standards of behaviour expected of AI businesses, as well as to challenge a dichotomous public/private divide in this context. Section 4 provides conclusions and recommendations.
私营企业是人工智能(AI)发展的核心参与者,这意味着它们在确保人工智能尊重人权方面发挥着关键作用。与此同时,国际人权法(IHRL)一直在努力跟上自其以国家为中心的框架建立以来出现的技术发展,这是其起草者没有想到的。尽管关于商业和人权的国际法律标准的制定取得了进展,但人工智能企业的作用和责任仍然存在不确定性。本文从治理的角度和公共/私人分裂的背景下解决这些不确定性;它将法律视为治理的工具,治理包括许多公共和私人行为者的活动。第2节简要评估了目前关于人工智能和企业的国际人权法框架,重点是缺乏法律确定性。第3节批判性地分析了在国际、地区和国家层面采用的国际人权法之外的人工智能举措,以深入了解人工智能企业预期的具体行为标准,并在此背景下挑战公共/私人二分法。第4节提供结论和建议。
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引用次数: 1
Intangible Cultural Heritage and Intellectual Property Protection as Two Sides of the Same Human Rights Coin: Memoryscapes and Traditional Boatbuilding in Estonia 非物质文化遗产和知识产权保护是同一人权硬币的两面:爱沙尼亚的记忆景观和传统造船
IF 0.4 Q3 POLITICAL SCIENCE Pub Date : 2023-01-02 DOI: 10.1080/18918131.2023.2175452
Ave Paulus, Aleksei Kelli
ABSTRACT This article focuses on the interaction between intangible heritage (ICH) and intellectual property (IP) as human rights in the context of cultural heritage protection. Rights constitute a core of any regulatory model; ICH and IP are each defined as human rights in numerous human rights conventions. Here, we explore how to integrate ICH into national legal orders and use IP to support the objectives of ICH protection. Our analysis relies on two case studies of the protection of intangible heritage in Estonia: the Lahemaa Memoryscapes project, which highlights collective and individual IP rights in the context of folklore, and traditional wooden boatbuilding in Estonia, which involves traditional knowledge, copyright, and industrial property rights problems. These two case studies reveal the elusive character of intangible heritage and heritage communities as rightsholders. We also use examples of other Estonian heritage projects, showing why IP and ICH mechanisms enable heritage communities to implement their human rights and build IP competencies with a special focus on ICH protection. We conceptualise human rights as practical tools to improve everyday life rather than as theoretical concepts.
摘要本文关注文化遗产保护背景下非物质遗产与知识产权作为人权的互动关系。权利是任何监管模式的核心;在许多人权公约中,非物质文化遗产和知识产权都被定义为人权。在这里,我们将探讨如何将非物质文化遗产纳入国家法律秩序,并利用知识产权支持非物质文化遗产保护的目标。我们的分析基于爱沙尼亚非物质遗产保护的两个案例研究:一个是强调民间传说背景下的集体和个人知识产权的Lahemaa Memoryscapes项目,另一个是涉及传统知识、版权和工业产权问题的爱沙尼亚传统木船制造项目。这两个案例揭示了非物质遗产和遗产社区作为权利持有人的难以捉摸的特征。我们还使用了其他爱沙尼亚遗产项目的例子,说明为什么知识产权和非物质文化遗产机制能够使遗产社区实现其人权,并建立知识产权能力,特别关注非物质文化遗产保护。我们将人权概念化为改善日常生活的实用工具,而不是理论概念。
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引用次数: 0
Transcultural Diplomacy and International Law in Heritage Conservation: A Dialogue between Ethics, Law, and Culture 遗产保护中的跨文化外交与国际法:伦理、法律与文化的对话
IF 0.4 Q3 POLITICAL SCIENCE Pub Date : 2023-01-02 DOI: 10.1080/18918131.2023.2197719
O. Quirico
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引用次数: 1
Introduction: The Complex Relationship Between Human Rights and World Heritage 引言:人权与世界遗产的复杂关系
IF 0.4 Q3 POLITICAL SCIENCE Pub Date : 2023-01-02 DOI: 10.1080/18918131.2023.2192063
S. Ekern, P. B. Larsen
Over the last 30 years or so, human rights scholars and heritage practitioners have dedicated more and more attention to the complexities of protecting and conserving pieces of collective social memory –monuments, sites, intangible heritage – for the benefit of future generations. This attention has increasingly been shaped in ways that ensure the compliance or compatibility of heritage policy and practice with international human rights law (IHRL) and its ultimate objective: humanity’s best interest. How can we understand these aspirational projects that combine and implement different universalising schemes at the same time? IHRL takes as its point of departure the claim that all humans are equal and made so by virtue of sharing dignity; it turns this claim into the only permitted raison d’état for contemporary state societies. Heritage workers, meanwhile, seek to carry out UNESCO’s mandate of recognising, managing, and in some respects eternalising universal values as they are expressed in human culture – individually as well as collectively, materially as well as immaterially. The intersection between the two projects leads to a complex and challenging relationship, but also offers a fruitful field of social science investigation. For social scientists, philosophers, and researchers in various disciplines, a first challenge concerns the multiple meanings of ‘dignity’, ‘heritage’, and ‘universal value’. What do these concepts mean in general and when translated into specific heritage contexts? Do they really exist, do they have practical consequences, and, if so, on what level? How can consequences be detected, and in what way can they be anchored? A second question concerns how rights and heritage discourses intersect, and what the outcomes are. In particular, contrasts between what the foundational texts of the UNESCO system say about protecting heritage and what the heads of international and governmental institutions actually order their organisations to do in practice have become a source of constant concern and frustration. In recent years numerous rights-oriented heritage initiatives have emerged to explore this conundrum, bridge the gap, and offer practical solutions. In anthropology, as a branch of the social sciences concerned with the constitution of social meaning, relations, and practices, a logical way to start an exploration of establishing universals and eternals is to take a closer look at the specific ‘human right to culture’. This right is simultaneously individual and collective, and requires dealing with the conditions for its creation as well as for its enjoyment. Heritage work itself is widely perceived as belonging to, and being expressive of, the cultural domain of human activities. It is moreover a sector shaped by local, national, and international organisations, not least UNESCO, as the United Nations body dedicated to culture as a whole and heritage in particular. In the World Heritage field, organisations such as
在过去30年左右的时间里,人权学者和遗产从业者越来越关注保护和保存集体社会记忆(纪念碑、遗址、非物质遗产)的复杂性,以造福子孙后代。这种关注的形成方式日益确保遗产政策和做法符合或符合国际人权法及其最终目标:人类的最佳利益。我们如何理解这些同时结合和实施不同普及计划的理想项目?国际人权法的出发点是,所有人都是平等的,并通过分享尊严而实现平等;它把这一主张变成了当代国家社会唯一被允许的理由。与此同时,遗产工作者寻求履行联合国教科文组织的使命,即承认、管理、并在某些方面使人类文化中表达的普遍价值观永恒化——无论是个人的还是集体的,无论是物质的还是非物质的。这两个项目之间的交集导致了一种复杂而具有挑战性的关系,但也提供了一个富有成效的社会科学研究领域。对于社会科学家、哲学家和各个学科的研究人员来说,第一个挑战涉及“尊严”、“遗产”和“普遍价值”的多重含义。这些概念在一般情况下意味着什么,当被翻译成特定的遗产背景时又意味着什么?它们真的存在吗?它们有实际的后果吗?如果有,在什么层面上?如何发现后果,以何种方式确定后果?第二个问题涉及权利和遗产话语如何相交,以及结果如何。特别是,联合国教科文组织系统的基本文本中关于保护遗产的规定与国际和政府机构负责人实际命令其组织在实践中所做的事情之间的差异,已经成为人们不断关注和沮丧的根源。近年来,出现了许多以权利为导向的遗产倡议,以探索这一难题,弥合差距,并提供切实可行的解决方案。在人类学中,作为关注社会意义、关系和实践构成的社会科学的一个分支,开始探索建立普遍和永恒的一个合乎逻辑的方法是更仔细地研究具体的“文化人权”。这一权利同时是个人的和集体的,需要处理创造和享受这一权利的条件。遗产工作本身被广泛认为属于并表达了人类活动的文化领域。此外,它是一个由地方、国家和国际组织塑造的部门,尤其是联合国教科文组织,作为致力于文化整体,特别是遗产的联合国机构。在世界遗产领域,国际古迹理事会等组织
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引用次数: 0
Protecting Traditional Knowledge: Lessons from Global Case Studies 保护传统知识:来自全球案例研究的教训
IF 0.4 Q3 POLITICAL SCIENCE Pub Date : 2023-01-02 DOI: 10.1080/18918131.2023.2196816
S. Lopez
At a time when our globalised world continues to have its focal point in capitalism, people who do not wish to assimilate into a dominant world seek ways to preserve their traditions. While there is no consensus on how to protect indigenous and local communities’ threatened traditional knowledge (TK) in a place where there are diverse national legal systems and a conflict between international instruments, Evana Wright sheds new light on the subject by arguing why sui generis regimes are the best protection for TK. This book serves as a handbook and a starting point for those intending to preserve TK, either with or without the explicit objective of preventing bio-piracy, including academics seeking ways to protect Indigenous and local communities’ rights to culture and self-determination. As Wright writes, protection needs to encompass a holistic concept of TK, and not limit the concept to a specific resource, which calls for transdisciplinary research on the subject. To summarise, Wright stated that the need to protect Indigenous and local communities’ TK comes from the continued acts of bio-piracy – bio-colonialism – around the world (14). The case studies in the book are Peru and India, two countries with a long history of having indigenous and local communities being exploited by industries and others who want to use and, in many cases, be granted patents for the use of their resources for different purposes (47). As contracting parties to the Convention on Biological Diversity (CBD) and the additional Nagoya Protocol, Peru and India have established regimes for protecting TK with respect to the sustainable use and development of biological resources (61). Free prior informed consent before accessing resources associated with TK and equitable sharing of benefits arising from such access is essential to international instruments and, thus, should permeate the national regimes, Wright states (196–197). As an attempt to argue for sui generis regimes as the best protection of TK and the possibility for diverse countries to establish them, Wright analyses the regimes in Peru and India through the lens of self-determination and applies the findings to an Australian context. Before moving on to its highlights, I will outline the book. In the introductory chapter, Wright explains the importance of protecting TK and discusses the essential international instruments, such as the CBD, the Nagoya Protocol, and the United Nations Declaration on the Rights of Indigenous Peoples. She also provides reflections on the relevance of selfdetermination as a lens to look at the need to protect TK. Furthermore, Wright defines TK according to the World Intellectual Property Organization as ‘the know-how, skills, innovations, practices and teachings and learnings of Indigenous people and local communities’ (11). The four following chapters present a comparative analysis of the central aspects of the regimes in Peru and India: historical legal backgrounds, institutio
在我们这个全球化的世界继续以资本主义为焦点的时候,那些不希望被一个占主导地位的世界同化的人寻求保留自己传统的方法。虽然在一个国家法律体系各异、国际文书之间存在冲突的地方,如何保护土著和地方社区受到威胁的传统知识尚未达成共识,但Evana Wright通过论证为什么独特的制度是保护传统知识的最佳方式,为这个问题提供了新的视角。对于那些有意保护传统知识的人来说,这本书既是一本手册,也是一个起点,无论是否有明确的目标来防止生物盗版,包括寻求保护土著和当地社区文化和自决权利的学者。正如Wright所写,保护需要包含传统知识的整体概念,而不是将概念限制在特定资源上,这需要对该主题进行跨学科研究。总而言之,Wright说保护土著和当地社区的传统知识的需要来自世界各地持续的生物盗版行为——生物殖民主义(14)。这本书中的案例研究是秘鲁和印度,这两个国家的土著和当地社区长期以来一直受到工业和其他想要将其资源用于不同目的的人的剥削,在许多情况下,这些人还获得了将其资源用于不同目的的专利(47)。作为《生物多样性公约》(CBD)和《名古屋附加议定书》的缔约国,秘鲁和印度已经建立了有关生物资源可持续利用和开发的传统知识保护制度(61)。Wright指出(196-197),在获取与传统知识有关的资源之前获得自由的事先知情同意以及公平分享这种获取所产生的利益对国际文书至关重要,因此应渗透到国家制度中。赖特试图论证自成一体的制度是对传统知识的最佳保护,以及不同国家建立这种制度的可能性,他通过自决的视角分析了秘鲁和印度的制度,并将研究结果应用于澳大利亚的背景。在进入重点部分之前,我将概述这本书。在引言部分,赖特解释了保护传统知识的重要性,并讨论了重要的国际文书,如《生物多样性公约》、《名古屋议定书》和《联合国土著人民权利宣言》。她还提供了关于自决的相关性的思考,作为一个镜头来看待保护传统知识的必要性。此外,Wright根据世界知识产权组织将传统知识定义为“土著人民和当地社区的知识、技能、创新、实践、教学和学习”(11)。以下四章对秘鲁和印度制度的核心方面进行了比较分析:历史法律背景、机构和资金、获取和利益分享、数据库和登记册。鉴于秘鲁建立了一个制度,重点关注并允许土著和地方社区影响有关的决策
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引用次数: 3
The Right to Enjoy Cultural Heritage and Australian Indigenous Cultural Heritage Legislation 享受文化遗产的权利和澳大利亚土著文化遗产立法
IF 0.4 Q3 POLITICAL SCIENCE Pub Date : 2023-01-02 DOI: 10.1080/18918131.2022.2150410
M. Storey
ABSTRACT Commencing by noting the international condemnation of the destruction of the 46,000-year-old Juukan Gorge by a mining company in Western Australia in 2020, this paper examines the extent to which current Australian Indigenous cultural heritage legislation reflects contemporary international expectations regarding Indigenous peoples’ right to enjoy cultural heritage. The examination takes place in two parts. The first examines the theoretical basis underpinning collective rights to cultural heritage in the context of Indigenous peoples’ right to enjoy it. The second examines national Indigenous cultural heritage legislation in Australia and several examples of sub-national legislation: the states of Western Australia, Victoria, and the Northern Territory. This analysis focuses on those aspects of the legislation relevant to land-based Indigenous cultural heritage and project approvals. The paper concludes by suggesting that its examination reveals an urgent need for thorough reform of Australian Indigenous Cultural Heritage legislation to align it with contemporary international expectations and the steps currently underway in Australia to achieve this goal.
摘要:本文以国际社会对2020年西澳大利亚一家矿业公司破坏具有46000年历史的Juukan Gorge的谴责为起点,考察了当前澳大利亚土著文化遗产立法在多大程度上反映了当代国际社会对土著人民享有文化遗产权利的期望。考试分两部分进行。第一部分在土著人民享有文化遗产的权利的背景下审查支持集体文化遗产权利的理论基础。第二部分考察了澳大利亚的国家土著文化遗产立法和几个次国家立法的例子:西澳大利亚州、维多利亚州和北领地。本分析的重点是与陆上土著文化遗产和项目核准有关的立法的那些方面。论文的结论是,它的审查表明,迫切需要彻底改革澳大利亚土著文化遗产立法,使其与当代国际期望和澳大利亚目前正在进行的实现这一目标的步骤保持一致。
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引用次数: 1
The K'iche’ Maya Written Tradition and the Cultural Heritage of Totonicapán, Guatemala K'iche '玛雅文字传统和危地马拉Totonicapán的文化遗产
IF 0.4 Q3 POLITICAL SCIENCE Pub Date : 2023-01-02 DOI: 10.1080/18918131.2023.2184545
Carlos Fredy Ochoa García
ABSTRACT An important part of the K'iche’ Maya cultural heritage of Totonicapán, Guatemala, consists of certain documents written in the middle of the sixteenth century. Most parts of the corpus in question are still preserved, in situ, in their communities of origin. This paper discusses the conservation, management, and interpretation of these documents, all practices that are tightly linked to communal traditions of social organisation and customary norms in the 48 communities or cantons (cantones) that make up the municipality of Totonicapán. It also aims to understand the impact of modernity on these management practices and how the adoption of rights-based approaches will change them. Paxtocá is one of the cantons in possession of such documents, and over the last decade an important part of community politics in Paxtocá has revolved around what to do with that heritage, which is simultaneously local, K'iche’, Pan-Mayan, and national Guatemalan. This historical and political complexity produces equally complex challenges for human-rights-based heritage politics.
危地马拉Totonicapán的K'iche '玛雅文化遗产的重要组成部分,包括一些写于16世纪中叶的文件。有问题的语料库的大部分仍然保存在原地,在他们的原始社区。本文讨论了这些文件的保护、管理和解释,所有这些做法都与社会组织的社区传统和构成Totonicapán市的48个社区或州(cantones)的习惯规范密切相关。它还旨在了解现代化对这些管理实践的影响,以及采用基于权利的方法将如何改变它们。paxtoc是拥有这些文件的州之一,过去十年来,paxtoc社区政治的一个重要组成部分,就是如何处理这些遗产,这些遗产既是当地的,又是K'iche '、泛玛雅人,也是危地马拉人。这种历史和政治的复杂性给以人权为基础的遗产政治带来了同样复杂的挑战。
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引用次数: 0
Cultural Heritage and Mass Atrocities 文化遗产与大规模暴行
IF 0.4 Q3 POLITICAL SCIENCE Pub Date : 2023-01-02 DOI: 10.1080/18918131.2023.2204611
Marc RH Kosciejew
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引用次数: 1
Heritage Communities and Human Rights: A Case Study from Catoctin Furnace, Maryland 遗产社区与人权:马里兰州卡托克廷熔炉的个案研究
IF 0.4 Q3 POLITICAL SCIENCE Pub Date : 2022-12-11 DOI: 10.1080/18918131.2022.2151736
E. Comer, Margaret Comer
ABSTRACT The village of Catoctin Furnace, located in rural Maryland, in the United States, houses an early iron furnace site. Operational by 1776, its workforce in the early years was almost entirely enslaved African and African American people. A local non-profit, the Catoctin Furnace Historical Society, Inc. (CFHS), on the board of which one of the authors serves, has made the search for a descendant community of these enslaved and freed Black workers a principal focus, while also preserving the heritage of European labourers and trying to foster economic and cultural activity in the village. So far, no living, direct descendant of a person who was enslaved at Catoctin Furnace has been identified, meaning the site can be considered ‘orphan heritage’. Looking at the site through the lenses of orphan heritage and ‘fictive kinship’ provides an alternative analytical framework which may be usefully applied at other sites. This case study helps us understand the notion of ‘rights-based approaches’ and how site managers can handle the sometimes clashing needs and desires of different groups while balancing their respective rights to heritage and to other human rights, as well as the use of artistic modes of interpretation in democratising access to the past.
Catoctin Furnace村位于美国马里兰州的乡村,这里有一座早期的铁炉遗址。到1776年开始运营,早期的劳动力几乎全部是被奴役的非洲人和非裔美国人。Catoctin Furnace Historical Society, Inc. (CFHS)是当地一家非营利组织,其中一位作者在该组织的董事会任职,该组织将寻找这些被奴役和被解放的黑人工人的后代社区作为主要重点,同时也保护欧洲劳工的遗产,并试图促进村里的经济和文化活动。到目前为止,还没有发现在卡托克廷熔炉被奴役的人的直系后裔,这意味着该遗址可以被认为是“孤儿遗产”。通过孤儿遗产和“实际亲属关系”的视角来看待该遗址,提供了另一种分析框架,可以有效地应用于其他遗址。这个案例研究帮助我们理解“基于权利的方法”的概念,以及场地管理者如何处理不同群体有时相互冲突的需求和愿望,同时平衡他们各自对遗产和其他人权的权利,以及在民主化访问中使用艺术解释模式。
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引用次数: 0
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Nordic Journal of Human Rights
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