By Peter Just
This learn of justice and morality one of the Dou Donggo, a highland humans in Indonesia, deals an leading edge method of figuring out the workings of legislations and dispute cost in small groups. Peter simply argues that the operation of any felony approach is healthier understood within the context of its ethical ontology: the basic tradition assumptions that the folk have in regards to the nature of the area, the beings that inhabit it, and their relationships to each other, in addition to rules approximately causation, legal responsibility, and so on. the writer takes Dou Donggo ideals in evil spirits and tutelary gods, theories of perception and physically humors, and the mystical prowess of judges who're additionally healers and hyperlinks them to the guiding ideas and daily operation of a consensual procedure of justice. the 1st a part of the ebook offers contextualizing fabric on present debates approximately ethnography and the anthropology of legislations, a full of life account of the author's box reviews, and a background of the Dou Donggo. next chapters use anecdotes and examples to explicate the structure of the village as an ethical group and the ethical ontology on which that group is predicated. Concluding chapters supply a "thick description" of 3 genuine disputes witnessed through the writer.
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Additional info for Dou Donggo justice: conflict and morality in an Indonesian society
My debt to many Indonesians is enormous. I am grateful for the permission and assistance of the Lembaga Ilmu Pengetahuan Indonesia. Gloria Supomo, Steve Djawanai, and Alex Rambadeta at Gadjah Mada University taught me so much more than Indonesian language. The Bupati of Bima, H. Oemarharoen, and his staff were extremely helpful. No one has ever found a more generous host than H. M. Djafar Amyn and his family. Other Bimanese friends include H. M. Djafar Abdul Rahim, Muma Ismail, and many others.
Page 7 It now seems that if our ethnographic forebears were faced with the problem of getting their readers to take their subjects seriously, we are now faced with the problem of getting our readers to take us seriously. Yet for all the apocalyptic language of postmodern critiques, the recognition that the ethnographer, complete with his or her prejudices, tics, obsessions, and, yes, theories, is inseparable from the representations he or she makes is not all that new: It is a matter of common agreement among modern anthropological field-workers that an account of the institutions of a native people should contain some description of the methods by which the information was obtained.
It is not as though Dou Donggo do not dispute over inheritances or land rights. It is just that these were three cases I had had exceptionally good opportunities to observe, to elicit interpretations from experts, and to follow through time. And it is also true that the pressures now being felt on traditional expectations about betrothal are especially acute and provide an excellent point of entry for talking about legal change. , poverty) as it is of epistemological rectitude or postmodern reflexivity.