By Kamari Maxine Clarke, Mark Goodale
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Additional info for Mirrors of Justice: Law and Power in the Post-Cold War Era
During colonialism, the colonial power typically added a new layer of law and justice conceptions over existing ones. On occasion, colonial law recognized earlier systems of law, such as the British colonial incorporation of Hindu, Muslim, and Christian personal law into the administration of the Indian empire. The systems often have incompatible standards and procedures, and it is not unusual for individuals to engage in forum shopping among them (K. von Benda Beckmann, 1981; 1984). Whereas some of the first work on legal pluralism imagined that relatively separate legal systems coexist, as they did in the dual legal systems common to British colonialism, Sally Falk Moore’s (1978) notion of the “semi-autonomous social field” argued that regulatory subgroups existed in industrial societies as well.
These scholars recognize that the power of human rights depends on extensive local normative change, but they do not explore how and when actors change their normative understandings and subjectivities to incorporate a notion of rights. Thus, although this approach incorporates a sophisticated analysis of social interactions, it pays relatively little attention to processes of meaning making and individual consciousness. Nor does it examine how these processes of norm change intersect with preexisting concepts of justice.
2007. Multicultural Odysseys: Navigating the New International Politics of Diversity. New York: Oxford University Press. Leve, Lauren. 2007. : Double-binds of Buddhism, democracy, and identity in Nepal. E. ). The Practice of Human Rights: Tracking Law Between the Global and the Local. Cambridge: Cambridge University Press. Lovat, Henry M. 2006. Delineating the Interests of Justice: Prosecutorial Discretion and the Rome Statute of the International Criminal Court. Working Paper 1435. com/expresso/eps/1435.