Between Voices and Silence: Indigenous Women and Sexual Offenses by Men Among the Arhuaco People.

The field of legal anthropology has widely debated Indigenous Peoples' justice practices. However, Indigenous Peoples' legal perspective on sexual offenses remains understudied. In this respect, this article approaches the spiritual and political dimensions of the Arhuaco People's justice system to examine its procedures and sanctions. We want to understand how the Arhuaco People administer justice in cases where male community members are allegedly responsible for committing sexual crimes against women. During fieldwork in the Arhuaco territory, the authors employ methodologies drawn from the procedural paradigm-legal conscience studies as an interpretive framework to understand how Arhuaco women conceive legal phenomena.

Cars, compounds and containers: Judicial and extrajudicial infrastructures of punishment in the 'old' and 'new' South Africa.

This paper examines non-state infrastructures of vigilante violence in marginalized spaces in South Africa. I argue that car trunks, shacks, containers, and other everyday receptacles function as the underside of official institutions, such as prisons and police lock-ups, and bear historical imprints of the extrajudicial punishments inflicted on black bodies during colonialism and apartheid. I focus on two techniques: forcing someone into the trunk of a vehicle and driving them around to locate stolen property, and confinement in garages, shacks, containers, or local public spaces. Whereas in formerly 'whites only' areas, residents have access to insurance, guards, gated communities, fortified fences, and well-resourced neighbourhood watches, in former black townships and informal settlements, this is not the case. Here, the boot, the shack, the shed, the car, and the minibus taxi play multiple roles, including as vectors and spaces of confinement, torture, and execution. Thus, spatiotemporality affects both how penal forms permeate space and time, and how space and time constitute penal forms. These vigilante kidnappings and forcible confinements are not mere instances of gratuitous violence. Instead, they mimic, distort, and amplify the violence that underpins the state's unrealized monopoly over the violence inherent in its claims to police and punish.

Taking Identity Seriously: On the Politics of the Individuation of Legal Systems.

This article examines the question of the identity of legal systems of non-monistic accounts of law. It critically analyses approaches to individuation based on validity, the nature of individual norms and the purposes for which they are applied, arguing that the latter approach, as endorsed particularly by Raz, offers the most convincing approach to the question of individuation. The article argues that Raz's own criterion, however, is under-inclusive and misses important reasons why a norm should be individuated in a particular way. The article defends an approach to individuation which builds upon and expands Raz's approach. This approach emphasises the political importance of legal systems as providing the basis for criteria of individuation. These criteria are also relevant for Dworkin's account of law as integrity, which, the article argues, also relies on an understanding of individuation notwithstanding Dworkin's claims to the contrary.

Re-grounding Human Rights as Cornerstone of Emancipatory Democratic Governance.

Envisioning democratic and internationalist ways of exercising peoples' sovereignty beyond local and national borders requires the enrichment of human rights thinking with non-European cosmovisions, normative and legal thinking. Integrating human rights, environmental and climate law and the rights of nature plays a key role in building institutions and policies that can genuinely address the root causes of ecological destruction. Likewise, human rights should be at the forefront of the struggle to re-shape financial capitalism and its destructive economic model. They can guide transition processes towards more sustainable ways of production, distribution and consumption, but also towards the necessary protection of and support for care work. Finally, there is an urgent need for innovation in human rights institutions and practices. This goes from securing funding for independent work and combating corporate capture, addressing the colonial legacy still present in international law and human rights architecture, rebalancing the local, national, sub-regional, regional and international dimensions of human rights work, and finding ways to address the dilemmas of a state-centric human rights accountability and governance which do not fall into the traps of multi-stakeholderism.

The Pat Jasan drug eradication social movement in Northern Myanmar, part three: Legal pluralism & the challenge of everyday justice.

This paper provides an overview of the activities of a large drug eradication movement called Pat Jasan in northern Myanmar. It will outline the different everyday justice systems available in the Myanmar borderlands to communities who are seeking to push forward a 'solutions focused' agenda to manage drug-related social problems. They have at their disposal a range of statutory, customary, and quasi-statutory-customary legal processes and instruments. However, a close analysis of everyday justice highlights the complex challenges posed in this contested borderland concerning how to address these issues through multiple, overlapping authorities. The paper shows how notions of legitimacy for drug related legal processes are constructed and the key role of brokers in this environment, who are vital in managing the dilemmas of governance and legal administration. It also touches upon emerging intergenerational and gendered tensions that serve to orientate ideological and political perspectives towards different outcomes as these systems are navigated. The complexity and sensitivity of the local everyday justice social field contrasts sharply with the debates conducted about Pat Jasan at a national and drugs policy reform level, in which these local actors are marginalized as disruptive and reactionary forces that work entirely outside the rule of law. The paper invites consideration of how national and international drug policy actors engage with such social movements, as well as how concerns about illicit drug use and supply within local communities provides a helpful tool of analysis for understanding other critical issues for sustainable development and peacebuilding.

Mens Daemonica: Guilt, Justice, and the Occult in South Africa.

In winter 2014, the town of Thohoyandou, South Africa was gripped with panic after a series of rapes and murders. In this area, notorious for its occult specialists and witchcraft, stories began to circulate attributing the violence to demonic forces. These stories were given credence by the young man who was charged with these crimes. In his testimony, he confirmed that he was possessed by evil forces. Taking this story as a point of departure, this article provides an empirical account of the ambivalent ways state sites of criminal justice grapple with the occult in South Africa. Drawing on twenty-two months of ethnographic fieldwork, I describe how spirit possession is not easily reconciled with legal methods of parsing criminal liability in courtrooms. And yet, when imprisoned people are paroled, the state entertains the possibility of bewitchment in public ceremonies of reconciliation. Abstracting from local stories about the occult, this article proposes mens daemonica ("demonic mind") to describe this state of hijacked selfhood and as an alternative to the mens rea ("criminal mind") observed in criminal law. While the latter seeks the cause of wrongdoing in the authentic will of the autonomous, self-governing subject, mens daemonica describes a putatively extra-legal idea of captured volition that implicates a vast and ultimately unknowable range of others and objects in what only appears to be a singular act of wrongdoing. This way of reckoning culpability has the potential to inspire new approaches to justice.

The role of third parties in norm enforcement in customary courts among the Enga of Papua New Guinea.

Cultural norms are key to cooperation in human societies. How they are regulated, maintained, and adapted to the change remains a matter of debate. Humans have dispositions for both retributive and restorative justice; recent focus has been on third-party punishment, punitive sanctions by those not directly harmed, as key for norm enforcement. However, punishment does not engage the essential proficiencies and emotions critical to cooperation in small-scale societies with high dependence on collective action, sharing, and exchange. Third-party participation in norm enforcement is examined with data from a 10-y study among the Enga of Papua New Guinea. The Enga have a plural justice system with formal courts practicing retributive justice and customary courts applying restorative measures. Most cases are brought to customary courts. Drawing on observations from 333 village customary court cases concerning assault, marriage, land, and property violations, third-party engagement outside of and during customary court hearings is analyzed. Results show that all sides are heard, restoration is prioritized, and third-party punishment is rare; rather, third parties help with compensation to reintegrate wrongdoers and resolve conflicts. Repeated offenders and free riders receive ever less community support. Third parties contribute substantially both during and outside of customary court sessions to help kin, pursue economic agendas, or gain reputation. They also act generously to build a strong community. Emphasis is on amends to the victim for fairness, not punishment of the offender. Broad third-party participation is maintained throughout times of rapid change to adapt while supporting essential structures of society.

Etnias amazônicas: confrontos culturais e intercorrências no campo jurídico / Amazon ethnics: cultural confronts and intercorrences in the legal field

Resumo: O artigo trata da relação jurídica entre a ordem legal oficial brasileira e as não oficiais, surgidas do confronto entre a sociedade nacional e as etnias indígenas do território pátrio. No interior dessa conflituosa relação, o pluralismo jurídico, entendido como a coexistência de dois ou mais sistemas jurídicos, surge, a partir da Constituição brasileira de 1988. Não obstante os avanços, o pluralismo não tem dado conta de assegurar às etnias indígenas da Amazônia a garantia de seus direitos.

Abstract: The article deals with the legal relationship between the official Brazilian legal order and the unofficial ones, arising from the confrontation between the national society and the indigenous ethnic groups of the country. Within this conflictive relationship, legal Pluralism, understood as the coexistence of two or more legal systems that are effective, concomitantly in the same space-time, arises, starting from the Brazilian Constitution of 1988. Despite the constitutional advances, the underlying pluralism, has not taken into account the assurance to the indigenous peoples of the Amazon of the guarantee of their rights.

Institutional development: from legal pluralism to institutional bricolage in West African pastoralism.

Pastoralists in Africa are increasingly vulnerable to the effects of globalisation, climate change and changes in land use. They are confronted with problems related to access to scarce natural resources and their regulation, the management of mobility, and too little investment in health systems, livestock production and social service delivery. However, this paper focuses on positive trends and vital innovations in pastoral societies. These rely on robust institutions and policy frameworks that contribute to economically secure, politically stable, and environmentally sustainable livelihoods for African pastoral societies. The authors analyse ways in which internal and external efforts can improve the economic viability and social aspects of pastoralism. The institutions that manage natural resources and their effects on livelihoods and access to social services must be critically reviewed. The authors suggest that a new model for the economic and social development of African pastoralism should be positioned between donor- or governmentdriven development (in other words, 'seeing like a state') and the autonomous development goals of pastoralists ('seeing like a pastoralist'). Pastoralists are resourceful, entrepreneurial and innovative people, fully able to support new institutional systems and services which recognise their way of life and production systems. It seems evident that African pastoralism will maintain its vitality and creativity through a process of 'bricolage', with institutional and policy innovations based on a constant renegotiation of norms, the reinvention or transformation of tradition, the importance of legitimate authority and the role of the people themselves in shaping such arrangements.

Les pasteurs africains sont en situation de vulnérabilité accrue face aux effets de la mondialisation, du changement climatique et de la transformation de l'utilisation des terres. Ils sont confrontés à des problèmes liés à l'accès et à la réglementation des ressources naturelles qui se raréfient sans cesse, à la gestion de la mobilité et au manque d'investissements dédiés aux systèmes de santé, à la production animale et à la fourniture de services sociaux. Néanmoins, dans cet article l'accent est mis sur les tendances positives et sur les innovations vitales actuellement à l'oeuvre dans les sociétés pastorales. Celles-ci reposent sur des institutions robustes et des cadres d'élaboration de politiques qui contribuent à garantir aux sociétés pastorales africaines une source de revenus économiquement intéressants, politiquement stables, et durables au plan écologique. Les auteurs analysent les possibilités d'améliorer au moyen d'initiatives internes et extérieures la viabilité économique et les aspects sociaux du pastoralisme. Il est indispensable de procéder à une évaluation critique des institutions chargées de la gestion des ressources naturelles et d'analyser leurs effets sur les moyens d'existence des pasteurs et sur leur accès aux services sociaux. Les auteurs considèrent qu'un nouveau modèle de développement économique et social du pastoralisme africain devrait trouver sa place entre le développement impulsé par les donateurs ou par les gouvernements (autrement dit, le point de vue étatique) et les objectifs autonomes de développement des pasteurs eux-mêmes (le point de vue du pasteur). Les pasteurs sont des individus pleins de ressources et animés par l'esprit d'entreprise et d'innovation, ce qui les rend parfaitement capables de soutenir de nouveaux systèmes et services institutionnels dès lors que ceux-ci prennent en compte leur mode de vie et leurs systèmes de production. Il semble clair que le pastoralisme africain préservera sa vitalité et sa créativité tout au long d'un processus de bricolage, ce qui se traduira par des innovations institutionnelles et politiques fondées sur une renégociation permanente des normes, sur la réinvention ou la transformation des traditions, sur l'impératif de légitimer l'autorité et sur la participation des populations à la conception des dispositifs mis en place.

Las sociedades pastorales africanas son cada vez más vulnerables a los efectos de la mundialización, el cambio climático y la transformación de los usos del suelo. Afrontan problemas relacionados con el acceso a recursos naturales escasos y su regulación, con la gestión de la movilidad y con la insuficiencia de las inversiones en sistemas de salud, producción ganadera y prestación de servicios sociales. Los autores, sin embargo, se centran en las tendencias positivas y las innovaciones esenciales que tienen lugar en las sociedades pastorales, fruto de instituciones robustas y de conjuntos de políticas que favorecen medios de sustento económicamente seguros, políticamente estables y ambientalmente sostenibles en las sociedades pastorales africanas. Los autores se detienen a analizar el modo en que las iniciativas internas y externas pueden mejorar tanto la viabilidad económica como una serie de aspectos sociales del pastoreo. Es preciso someter a un examen crítico las instituciones que gestionan los recursos naturales, así como los efectos de esa gestión en los medios de sustento y el acceso a los servicios sociales. Los autores abogan por un nuevo modelo de desarrollo económico y social del pastoreo africano que convendría posicionar a medio camino entre el desarrollo impulsado por donantes o administraciones públicas (o dicho de otro modo, visto «desde la óptica del estado¼) y los objetivos de desarrollo fijados por las propias sociedades de pastores (esto es, «desde la óptica del pastoreo¼). Las sociedades pastorales están formadas por gente ingeniosa, emprendedora e innovadora, perfectamente capaz de secundar nuevos servicios y sistemas institucionales que tengan en cuenta sus modos de vida y sistemas de producción. Parece evidente que el mantenimiento de la vitalidad y creatividad del pastoreo africano habrá de pasar por un proceso de «bricolaje¼ que traiga consigo innovaciones institucionales y políticas basadas en la renegociación constante de las normas, la reinvención o transformación de la tradición, la importancia de la autoridad legítima y la intervención de la propia población en el proceso de configurar toda esta nueva organización.

Del control (los castigos insurgentes) a la autonomía (las sanciones comunitarias): elementos para la transición de la Justicia local en la Sierra de La Macarena / From control (insurgent punishments) to autonomy (community sanctions): elements for the transition of the local justice in la Sierra de la Macarena

El Sistema Jurídico Local de la Sierra de la Macarena se enfrenta al reto de la transición política en la postguerra colombiana. Puesto que este Sistema Jurídico integra prácticas de justicia insurgente, comunitaria y estatal, tras la dejación de armas que haga la insurgencia la capacidad de coerciónque integra la justicia local cesará. Esto implica que las sanciones dispuestas por los Manuales de Convivencia de las comunidades (multas, confiscaciones y trabajos comunitarios) deberán reforzarsu legitimidad; así mismo, las sanciones impuestas por la guerrilla para castigar la violación de sus regulaciones y/o mantener el orden (trabajos forzados, destierros, ejecuciones) han de ser superadas. Puesto que tal superación implica una transformación territorial, para hacerla es necesario reconocerlas condiciones sociales actuales. En este orden de ideas, se ofrece una caracterización del carácter penal del Sistema Jurídico Local y expone los principales elementos de sus sanciones. El texto se apoya en una etnografía socio jurídica de larga duración realizada en la zona.

The Local Legal System in La Sierra de la Macarena is facing the challenge of the political transition in the Colombian post war. Since this Legal System integrates insurgent, community, and state practices, after the abandonment of weapons that the insurgency makes, the ability of coercion that integratesthe local justice shall cease. This implies that sanctions provided by the Manuals of Coexistence of the communities (fines, confiscations, and community work) should strengthen their legitimacy. Likewise, the sanctions imposed by the guerrillas to punish the violation of its regulations and/orto maintain order (forced labor, exile, executions) have to be overcome. Since such an improvement implies a territorial transformation, in order to make it, it is necessary to recognize the current social conditions. In this order of ideas, a characterization of the criminal nature of the Local Legal System is provided and the main elements of its sanctions are set out. The text is supported by a long-standingsocial and legal ethnography, in the zone.

Entre vecinos: Retos de la justicia transicional a nivel local: el caso de la sierra de la Macarena, Colombia / Between neighbors: challenges in the local transitional justice: the case of the “ la sierra de la macarena, ” colombia

El actual proceso de paz entre el Gobierno Colombiano y las FARC- EP en la Habana ha reavivado el debate en torno a los límites y alcances de la justicia transicional. Fenómenos como la victimización horizontal, consecuencia de la participación indirecta de los civiles en el conflicto, plantea una serie de retos para el modelo de justicia transicional que sedefina en la mesa; en particular cómo proceder cuando la violencia ha sido utilizada entre vecinos. Este artículo se centra en esta tensión y para ello presenta una caracterización de los límites de la justicia transicional y analiza los contextos de oportunidad donde la victimización horizontal ha tenido lugar en una región colombiana fuertemente afectada por el conflicto armado, la Sierra de La Macarena. El artículo concluye con la formulación de una hipótesis orientada a proponer una posible alternativa para superar la violencia horizontal en el post conflicto: la posible complementariedad entre los mecanismos de transición y las experiencias locales de justicia comunitaria.

The current peace process between the Colombian Government and FARC - EP in Havana has rekindled the debate over the limits and scope of transitional justice. Phenomena suchas horizontal victimization, result of the indirect participation of civilians in the conflict, poses a number of challenges for the transitional justice model, which is defined at the table; in particular how to proceed when violence has been used among neighbors. This article focuses on this tension and, for that, this presents a description of the boundariesof transitional justice and discusses the contexts of opportunity where the horizontal victimization has taken place in a Colombian region strongly affected by the armed conflict, la Sierra de La Macarena. The article concludes with the formulation of a hypothesis aimedat proposing a possible alternative in order to overcome the horizontal violence in the post conflict:, which is the possible complementarity between transitional mechanisms and thelocal experiences of community justice.

Las prácticas comunitarias de justicia local en la sierra de la Macarena: el pluralismo jurídico de cara a la reconstrucción del país en el post conflicto colombiano / Community practices of the local justice in “la sierra de la macarena: ”the juridical pluralism with an eye to the country reconstruction in the colombian post conflict

Este artículo presenta una caracterización de las instancias comunitarias de resolución deconflictos que desde hace más de una década son las encargadas de tramitar conflictos en la región de la Sierra de La Macarena, Colombia. El texto propone que la Justicia Local de esta región integra una serie de condiciones sociales que no solo podrán apoyar la transición sociopolítica de la región, en caso de llegarse a un acuerdo entre el estado colombiano y la insurgencia, sino que además vale la pena su sostenimiento en el tiempo por la apuesta de paz que representan. Para tal efecto, el artículo presenta un balance analítico del trabajoadelantado por Comités de Conciliación a partir de su caracterización y ofrece elementos claves para comprender la lógica y naturaleza de la justicia comunitaria de La Macarena.

This article presents a characterization of the community agencies in the resolution of conflicts, which over one decade are in charge of dealing with conflicts in the region of theSierra de La Macarena, Colombia. The text proposes that the local Justice in this region integrates a series of social conditions that not only be able to support the socio-political transition of the region, in case of reaching an agreement between the Colombian State and the insurgency, but it is also worth supporting it in time for the bet of peace that they represent. For this purpose, the article introduces an analytical balance of the work carriedout by the Conciliation Committees from its characterization and it provides key elements to understand the logic and nature of the community justice in La Macarena.