()he British Critical Legal Conference (CLC), on the other hand, is an intellectual movement with lots of politics. The annual CLC started in 1984 and has taken place without interruption ever since. In all these years of operation no officers or posts, chairmen and secretaries, committees or delegates were created. There is no organization. The conference was and remains just that: a conference and an umbrella name. We could call the CLC ‘a community always to come’, a broad church that exists for three days once every year in its gathering and ceases existing once it is over. Every September the place for the next conference is decided and people bid their good-byes for another year, leaving it to the next organiser to put together the programme. No honour, power or position attaches to the conference, no promotion preferment or move to better posts follows organisation or participation. There is only an annual conference and people who turn out every year because they love ideas and they are concerned about the role of law in society and their own role within the institution. Over the years, these conferences introduced themes, schools of thought and movements unknown or dismissed by legal scholarship. Western marxism, postmodernism and deconstruction were the main theoretical influences of the early conferences but soon the new radicalism of race, gender, queer and post-colonial theory were introduced in the legal academy through the CLC. Indeed these conferences were the only academic venues in which such themes were discussed for many years before they became respectable and entered, albeit marginally, mainstream academia.〔