The article outlines a brief constitutional-institutional scenario of the Netherlands as background to analyze two paradigmatic cases, the Urgenda case and the childcare allowance scandal. These... Show moreThe article outlines a brief constitutional-institutional scenario of the Netherlands as background to analyze two paradigmatic cases, the Urgenda case and the childcare allowance scandal. These two cases bring to light different behaviours of the judge in offering legal protection to fundamental rights. The analysis of these cases in the Dutch model, in which there is no judicial constitutional review, is enlightening about the new challenges faced by the State -climate change and the advent of the digital era- and the need to rethink the theory of separation of powers aiming to offering effective legal protection to fundamental rights. Show less
The text deals with the protection of indigenous peoples' cultural heritage in the context of the United Nations, with an emphasis on traditional knowledge, genetic resources and traditional... Show moreThe text deals with the protection of indigenous peoples' cultural heritage in the context of the United Nations, with an emphasis on traditional knowledge, genetic resources and traditional cultural expressions as one of the challenges of contemporary law. The incorporation of rights already recognised in multilateral treaties on human rights, culture and biodiversity into the intellectual property system has been the demand of Indigenous Peoples in the discussion process underway in the World Intellectual Property Organisation's Intergovernmental Committee on Intellectual Property and Traditional Knowledge, Genetic Resources and Folklore since 2000. The topic is analysed from the perspective of indigenous peoples, as collective subjects of international rights, authors, inventors and improvers, with the capacity to create and innovate using technologies that are continuously improved in their collective context. The work examines the contemporary challenges of balancing the rights of indigenous peoples and the large commercial interests involved in granting exclusive intellectual property rights. The thesis analyses, from the contexts of different indigenous peoples, the suitability of existing tools in the intellectual property system to prevent the erroneous granting of intellectual property rights and to prevent the misappropriation of the elements that integrate the cultural heritage of indigenous peoples. Show less
Agada, A.; Afolayan, A.; Rettová, A.; Aoussine, A.; Gonzales, A.D. de; Ogunnaike, A.; ... ; Ethoke, N. 2023
Louise Müller e o jogo da filosofia africana*“O conhecimento é como um baobá, nenhuma pessoa sozinha pode abraçá-lo”. Esse é um provérbio Akan que pode ser combinado com outro que diz “Que nenhuma... Show moreLouise Müller e o jogo da filosofia africana*“O conhecimento é como um baobá, nenhuma pessoa sozinha pode abraçá-lo”. Esse é um provérbio Akan que pode ser combinado com outro que diz “Que nenhuma cidade (polis) possui sozinha a verdade”. Nenhuma cidade poderia almejar a posse integral da verdade. É nesse sentido que a filósofa holandesaLouise Müller, especialista na cultura akan, tem se dedicado à filosofia africana, desenvolvendo diálogos interculturais, assim como, buscando se aprofundar nos conhecimentos de línguas e culturas africanas. Show less
In the Jê languages standard negators tend to take a post-verbal position. This paper asks why this should be the case and therefore discusses earlier accounts relating Jê standard negators to... Show moreIn the Jê languages standard negators tend to take a post-verbal position. This paper asks why this should be the case and therefore discusses earlier accounts relating Jê standard negators to either negative verbs or privative postpositions. We argue that these accounts do not have to exclude each other. In particular, we propose that an existential negator can be reanalyzed as a privative one. We also argue that if the origin of the standard negator is a verb with the meaning ‘finish’, we may be dealing with a scenario that is similar to the ‘Negative Existential Cycle’. In both, the existential negator denies the existence of a state of affairs and then turns into a standard negator. But whereas in the Negative Existential Cycle the non-existence of a state of affairs is modelled on the non-existence of an object, in the ‘new’ scenario the non-existence of a state of affairs derives from the fact that a process or event has come to an end. Show less
Much of the Queer Linguistics research focuses on how members of the LGBTQIA+ community use language(s) and excludes people who identify as cisgender-heterosexual. Therefore, this study analyzes... Show moreMuch of the Queer Linguistics research focuses on how members of the LGBTQIA+ community use language(s) and excludes people who identify as cisgender-heterosexual. Therefore, this study analyzes the sociolinguistic factors that influence the use of Pajubá, also known as the Brazilian LGBTQIA+ dialect, according to speakers who identify as female, cisgender, and heterosexual. Data comes from an online Qualtrics questionnaire completed by 387 cis-het women about their attitudes and use of Pajubá. Results show that these participants use Pajubá slang and expressions, although they are not always aware that they stem from a queer LGBTQIA+ community. Show less
Louise Müller e o jogo da filosofia africana“O conhecimento é como um baobá, nenhuma pessoa sozinha pode abraçálo”. Este é um provérbio Akan pode ser combinado com outro que diz “Que nenhuma cidade... Show moreLouise Müller e o jogo da filosofia africana“O conhecimento é como um baobá, nenhuma pessoa sozinha pode abraçálo”. Este é um provérbio Akan pode ser combinado com outro que diz “Que nenhuma cidade (polis) possui sozinha a verdade”. Nenhuma ou cidade poderia almejar a posse integral da verdade. É nesse sentido que a filósofa holandesa Louise Müller, especialista na cultura akan, tem se dedicado a filosofia africana, desenvolvendo diálogos interculturais, assim como, buscando se aprofundar nos conhecimentos de línguas e culturas africanas. Show less
The location of Persepolis remained lost for about eighteen centuries. During the 17th century CE, the attitude of European travellers towards the monumental complex and its inscriptions changed.... Show moreThe location of Persepolis remained lost for about eighteen centuries. During the 17th century CE, the attitude of European travellers towards the monumental complex and its inscriptions changed. António de Gouveia visits Persepolis in 1602 CE and published his travel account in 1611. His account describes in detail the architectural features, mentions the cuneiform inscriptions. Supporting his interpretations upon classical and biblical sources, Gouveia's account distinguishes itself from previous ones and provides the pattern for following travel reports. The present paper compares Gouveia's description with other accounts of the 17th century, and clarifies its influence on later travel accounts on Persepolis.Destruída em 330 BCE, Persépolis esteve perdida cerca de dezoito séculos. No séc. XVII, dá-se uma alteração na relação dos viajantes europeus com o complexo e as suas inscrições. António de Gouveia visita Persépolis em 1602. Publicado em 1611, o seu relato descreve as estruturas arquitetónicas e menciona inscrições cuneiformes, suportando as interpretações em fontes clássicas e bíblicas. O relato de Gouveia distingue-se dos anteriores e inaugura o padrão dos relatos sucessores. Esta artigo compara a descrição de Gouveia com outros relatos do século XVII (Silva e Figueroa (1619), Valle (1621), Chardain (1666), Struys (1672)) e analisando o teor, o contexto e o impacto de cada relato, procura clarificar a influência de António de Gouveia nos relatos posteriores. Show less
