By Sinclair Dinnen, Anita Jowitt, Tess Newton
With their wealthy traditions of clash answer and peacemaking, the Pacific Islands supply a fertile setting for constructing new techniques to crime and clash. Interactions among formal justice platforms and casual tools of dispute solution include valuable insights for coverage makers and others drawn to socially attuned resolutions to the issues of order which are chanced on more and more within the Pacific Islands as in other places. members to this quantity contain Pacific Islanders from Vanuatu, Fiji, the Solomon Islands, Papua New Guinea together with Bougainville, in addition to outsiders with a longstanding curiosity within the quarter. they arrive from a number of backgrounds and comprise legal justice practitioners, students, conventional leaders and group activists. The chapters care for clash in a number of contexts, from interpersonal disputes inside of groups to large-scale conflicts among groups. it is a e-book not just of reports but in addition of functional types that mix diverse traditions in inventive methods and that supply the possibility of establishing extra sustainable resolutions to crime and clash.
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Additional resources for A Kind of Mending: Restorative Justice in the Pacific Islands
For Durutalo, the way forward is neither a singular reliance on formal or informal justice but a selective and creative integration of both. The dangers of simplistic appeals to customary justice are amply documented in Father Norman Arkwright’s account of the corruption of ‘traditional’ compensation in the Solomon Islands. As in many other parts of Melanesia, the institution of compensation has a long history in the Solomon Islands as a means of settling disputes and redressing grievances within and between groups.
Empowerment should trump other restorative justice values like forgiveness, healing and apology, important as they are. This means that if stakeholders in 36 a kind of mending an injustice wish to respond in a retributive way, taking empowerment seriously requires that they be allowed to opt for a retributive resolution to the injustice rather than a restorative outcome. But because non-domination is the fundamental value that motivates the operational value of empowerment, people are not empowered to breach fundamental human rights in their pursuit of revenge.
Alan Rumsey makes some interesting observations about how in the Western Highlands of Papua New Guinea community and conflict are not antithetical; conflict is one of the forms exchange may take through relationships that build the restorative justice virtue of communities. I am not suggesting here that Rumsey or the people he studied are morally neutral about conflict; but nor is it time that restorative justice theorists necessarily see conflict as bad. It is injustice they see as bad. The restorative justice concern with repairing injustice instead of conflict goes deeper than the empirical observation that sometimes conflict is integral to building a just community.