Forum on International Legal History & Philosophy

3. März 2026

Taking place at the Chanakya National University in Patna on the 15 April 2026
Deadline for submissions: 15 March 2026

This Call for ideas (in the form of detailed abstracts) invites scholars working in International Law, Constitutional Law, and Legal Philosophy, whether individually or through interdisciplinary approaches. The contours of the forum are outlined below in two overlapping and porous themes.

Aims.  We intend to stimulate discourse on international legal history and theory employing regional and archival lens. We expect a rough sketch of your clearly formulated idea to make such stimulations. We aim to discuss the vitality of your research ideas for them to be transformed into future research (beyond this forum). 

Thematic Background: Legal History.  The word 'civilization' has re-entered academic discourse, only this time it is the East which is assertive of it. India is asserting its civilizational heritage by calling itself the 'mother of democracy'. However, the evidence of it (for example, Sangha) points more towards democratic values, like public participation, than a political system of democracy. Alongside this civilizational assertion is a renewed emphasis on "decolonizing" India, including in the field of law, though both the efficacy of these efforts and the normative framework of "decolonization" itself remain contested. While these debates have gained traction in International Relations (see the March 2023 issue of International Affairs on "India as a 'civilizational state'"), their implications for international law, legal history, and legal philosophy remain underexplored.

This Call invites scholars of international law, legal history, and legal philosophy to intervene in this debate through a focused regional and archival lens. While earlier works, such as C. H. Alexandrowicz's discussion of the Mandala system situating Kautilya within the Law of Nations (1965), have addressed cognate themes, this project concentrates specifically on Bihar and Uttar Pradesh, including their pre-modern formations. Thus, Pataliputra, Azimabad, and Patna, while essentially the same site, retain their individuality and continuity across time and space. Contributions on neglected princely states and provinces such as Arah, Awadh, Benaras, Baksar, Betiyah, Champaran, Darbhanga, Sasaram, Sagauli, among others, are especially welcome. 

Many of these entities were classified as "Zemindari estates" rather than "Princely states." Colonial Bihar thus reveals how international law sustained empire not by outright denial of sovereignty, but by withholding international legal personality from polities that governed in every meaningful sense. The contemporary relevance of these discriminatory practices persists, as illustrated by the 1st and the 26th Amendment to the Indian Constitution, land reform Act of Bihar and U.P. 1950, State of Bihar v Radha Krishna Singh & Ors (1983) and The Vesting of Bettiah Raj Properties Act, 2024.

The Call also encourages works on figures such as Veer Kunwar Singh and Begum Hazrat Mahal, particularly research drawing on archives from the National Archives of India, Uttar Pradesh State Archives, and the Khuda Baksh Oriental Library (Patna). Finally, it seeks renewed readings of colonial constitutional instruments, such as the Pitt's India Act (1784) and the Government of India Act (1833), and the constitution-like document drafted during the early days of the 1857 revolt.

The Call, therefore, asks: How does colonial legal invisibility structure postcolonial international law? What legal techniques differentiated Zemindari estates and Princely states? How do colonial legal categories shape postcolonial constitutional disputes? What do colonial legislations tell us about the constitutional origins of international law? How did British colonial rule transform indigenous sovereignty into quasi-sovereign authority without formal annexation (of places like Betiyah-Raj and Darbhanga-Raj)? 
           
Thematic Background: Indian Legal Philosophy.  A related interest of this call is Indian (legal) philosophy. While no Indian philosophical school explicitly identifies itself as "legal", the Nyaya tradition, through its sustained engagement with Pramana, Prameya, Tarka, Nirnaya, Sabda, Artha etc., offers a systematic framework grounded in logic and epistemology.

This project is interested in works exploring the connections between the Nyaya school and decolonization and retains the regional focus. Gotama (or Aksapada Gautama) who composed Nyaya Sutras, Panini (composer of Astadhyayi), Gangesa (pioneer of Navya-Nyaya branch), Udayanacarya (defended Nyaya school against Buddhist critiques), Vachaspati Misra (Critique of Nyaya school), Kautilya (whose thoughts on Anviksiki was used by Gotama for Nyaya school) were all either based in the Bihar region or wrote their works here. 

They, therefore, encourage scholars to explore the fields of Nyaya, Vaisesika, Navya- Nyaya (through works of Gangesa), and of Panini's Astadhyay1. While Panini tells us how reasoning works Nyaya explains why reasoning works. Scholars working exclusively in the field of philosophy, and those working on legal philosophy are welcome to respond to this call.

Source; ESCLH Blog; https://esclh.blogspot.com/2026/02/call-for-papers-forum-on-international.html