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Artículos de revistas sobre el tema "Indigenate and indigenous justice"

Autor: Grafiati
Publicado: 25 de mayo de 2024
Última modificación: 31 de julio de 2025

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1

Melville, Angela. "Educational Disadvantages and Indigenous Law Students: Barriers and Potential Solutions." Asian Journal of Legal Education 4, no. 2 (2017): 95–115. http://dx.doi.org/10.1177/2322005817700202.

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Indigenous students are under-represented in Australian universities, including in law school, and have lower educational outcomes relative to non-Indigenous students. First, this article identifies systemic barriers that prevent Indigenous students from enrolling in law school, including entrenched educational disadvantage that prevents many Indigenous students from achieving the grades necessary for university entry. Indigenous students who overcome this disadvantage and enrol in law schools then face higher attrition rates relative to non-Indigenous law students. Indigenous students find la
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2

Pulis, Jessica E., Alexander Hollenberg, and Brianna Wodabek. "Sacred Healings through Telling Story: Lessons from the Sacred Grounds." Journal of Applied Social Science 15, no. 2 (2021): 273–91. http://dx.doi.org/10.1177/1936724421998977.

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In Canada, women—in particular, Indigenous women—comprise the fastest growing population of those who are sentenced. These trends are evidence of the continued impact of colonialism and the residential school legacy that has been well documented by scholars in varying degrees and at all levels of the Canadian criminal justice system. However, changes to address discrimination and overrepresentation have mostly resulted in changes within the current system rather than changes to the system itself. Attempts to “indigenize the white system” through training, programming, legislation, employment,
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3

Bacigalupo, Ana Mariella. "Pan-Indigenous Ethical Cosmopolitics: Subversive Sentient Mountains and Climate Justice in Northern Coastal Peru = Cosmopolítica Ética Panindígena: Montañas Subversivas Y Justicia Climática en la Costa Norte de Per." American Religion 5, no. 2 (2024): 19–43. http://dx.doi.org/10.2979/amr.00002.

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Abstract: Pan-Indigenous Peruvian norteños respond to political corruption, climate change, and environmental devastation by engaging Indigenous sentient landscapes as leaders of environmental movements and cocreators of a pan-Indigenous world. They challenge social models of neoliberal capitalism and settler colonialism, which are based on the distinction between the human and more-than-human and promote human exceptionalism. Scholars of political ontology have considered radically different forms of more-than-human persons and their plural ways of being in the world embedded in relations wit
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4

Teikeu, Giresse Macaire. "Romantische Ländlichkeit in der deutschen Kolonialliteratur. : Heinrich Nordens ,,Im Banne eines Seelenräubers“." Zeitschrift für Germanistik 34, no. 3 (2024): 644–60. http://dx.doi.org/10.3726/92175_644.

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Abstract Der vorliegende Aufsatz widmet sich der Erkundung des Romantischen in der deutschen Kolonial- bzw. Missionsliteratur. Am Beispiel der Erzählung Im Banne eines Seelenräubers des ehemaligen deutschen Missionars Heinrich Norden geht es um die Rolle romantischer Traditionsräume für die Wahrnehmung und Konstruktion des kamerunischen Dorflebens, etwa in Bezug auf Motive wie Wanderung, Natur und religiöse Anschauung. Rurale Romantik in kolonialistischer Ausprägung überformt das indigene Eigene, dem sie gar nicht gerecht werden kann (Primitivismus-Verdacht) und übernimmt stattdessen v. a. die
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5

Ahmed Tura, Hussein. "Indigent’s Right to State Funded Legal Aid in Ethiopia." International Human Rights Law Review 2, no. 1 (2013): 120–50. http://dx.doi.org/10.1163/22131035-00201004.

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This article examines the extent to which state-funded legal aid in criminal cases is recognized and implemented in Ethiopia. The Federal Democratic Republic of Ethiopia (FDRE) Constitution and human rights treaties to which Ethiopia is a party recognize an indigent’s right to defense counsel at state expense where the interests of justice so require. However, on the basis of available data collected from the courts, the police stations and prisons, this article finds that the implementing institutions, such as the Office of Public Defenders, are not operating effectively and moreover the publ
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6

Nielsen, Marianne, and Samantha Brown. "Beyond Justice: What Makes an Indigenous Justice Organization?" American Indian Culture and Research Journal 36, no. 2 (2012): 47–74. http://dx.doi.org/10.17953/aicr.36.2.m7441vm524166442.

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The data from a longitudinal study of seven indigenous justice service organizations in four colonized countries were analyzed to identify the characteristics that made them "indigenous." Although nine common organizational characteristics emerged, of these, four are essential and specific to indigenous organizations (dependency on indigenous stakeholders, incorporation of indigenous values and practices, indigenous organizational governance, and support for indigenous self-determination) and are framed by a fifth (colonial socio-environmental) that is also constitutive but not specific to ind
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7

Sánchez, Sandra. "Indigenous Environmental Justice." Journal of American Ethnic History 44, no. 2 (2025): 125–26. https://doi.org/10.5406/19364695.44.2.05.

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8

Hand, Carol A., Judith Hankes, and Toni House. "Restorative justice: the indigenous justice system." Contemporary Justice Review 15, no. 4 (2012): 449–67. http://dx.doi.org/10.1080/10282580.2012.734576.

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9

Eichler, Lauren, and David Baumeister. "Hunting for Justice." Environment and Society 9, no. 1 (2018): 75–90. http://dx.doi.org/10.3167/ares.2018.090106.

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Within the mainstream environmental movement, regulated hunting is commonly defended as a tool for preserving and managing populations of wild animals for future generations. We argue that this justification, encapsulated in the seven principles of the North American Model of Wildlife Conservation, perpetuates settler colonialism—an institutional and theoretical apparatus that systemically eliminates Indigenous peoples, expropriates Indigenous lands, and disqualifies Indigenous worldviews— insofar as it manifests an anthropocentric ideology that objectifies hunted animals as “natural resources
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10

Mann, Kenneth. "Miscarriage of Justice and the Right to Representation." Israel Law Review 31, no. 1-3 (1997): 612–44. http://dx.doi.org/10.1017/s0021223700015429.

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In modern criminal procedure it is generally held that reliability of results and basic fairness in criminal trials require that a defendant have legal counsel. Prevention of miscarriage of justice is tied closely, in the minds of policy makers and judges, with vigorous representation by competent counsel. As against these presuppositions how should one understand a modern system of criminal procedure, such as that in Israel, that does not have a broad right of representation for suspects or defendants in criminal cases?It is by now axiomatic in England and the United States that nearly all de
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11

Gordon, Heather Sauyaq Jean. "Demanding Epistemic Justice." KULA: Knowledge Creation, Dissemination, and Preservation Studies 8, no. 1 (2025): 1–8. https://doi.org/10.18357/kula.301.

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This commentary begins with the author's background, which leads into explaining Indigenous Ways of Knowing, Knowledges, and Sciences. It examines the significance of Indigenous kinship perspectives offering a sustainable way to live, inherent in many Indigenous cultures. It then explores colonial epistemicide, evolving knowledge pluralism, and how to co-produce knowledge needed for evidence-based decision-making. It concludes with a discussion of the transformative role of Indigenous youth in demanding epistemic justice by serving as Indigenous Science Diplomats, promoting knowledge pluralism
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12

Olarte Delgado, Angela Marcela. "Attempts in Strengthening Indigenous Justice Systems in Colombia Through Transitional Justice." International Journal for Crime, Justice and Social Democracy 14, no. 2 (2025): 83–95. https://doi.org/10.5204/ijcjsd.3905.

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This study examines the extent to which transitional justice in Colombia has strengthened Indigenous justice systems. Indigenous peoples in Colombia have suffered the worst violations of human rights due to the armed conflict (1958–2016). Thus, the State has failed to uphold their rights to truth, reparation, justice, and nonrecurrence. The task of the Special Jurisdiction for Peace, the justice component of the transitional justice system, is to prevent cycles of impunity endured by Indigenous communities. It endeavors to address epistemic violence rooted in international and national laws th
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13

Romana-Rivas, Yuri Alexander. "Legal Pluralism, Transitional Justice, and Ethnic Justice Systems." McGill GLSA Research Series 2, no. 1 (2022): 24. http://dx.doi.org/10.26443/glsars.v2i1.190.

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Colombian law recognizes that traditional Indigenous and Black authorities can exercise legal jurisdiction and apply their laws and traditions in their ancestral territories. Despite this legal recognition, the legal system does not operate in a way that genuinely guarantees legal pluralism. In practice, higher courts repeatedly overturn or dismiss decisions by indigenous legal authorities.
 As a result of the 2016 Peace Agreement between the Colombian Government and the former guerilla of the Revolutionary Armed Forces of Colombia – The People’s Army (“FARC-EP” in Spanish), a transitiona
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14

Nancarrow, Heather. "In search of justice for domestic and family violence." Theoretical Criminology 10, no. 1 (2006): 87–106. http://dx.doi.org/10.1177/1362480606059986.

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In 2000, reports of two Australian taskforce investigations considering justice responses to violence against women contained opposing recommendations about the suitability of restorative justice for cases of domestic and family violence. One taskforce was composed entirely of Indigenous women while the other was predominantly composed of non-Indigenous women. This article analyses interviews with members of each taskforce, confirming a split between Indigenous and non-Indigenous women on the appropriateness of restorative justice in cases of domestic and family violence. There was some agreem
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15

Felipe Meier, Alef, Luane Flores Chuquel, and Ivo Dos Santos Canabarro. "Violações de direitos humanos dos povos indígenas na ditadura civil-militar brasileira." Revista Interdisciplinar de Direitos Humanos 11, no. 1 (2023): 211–29. http://dx.doi.org/10.5016/ridh.v11i1.240.

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Resumo: O presente trabalho estuda as violações de Direitos Humanos dos povos indígenas na ditadura civil-militar brasileira. Busca-se trazer ao centro da pesquisa o contexto violatório aos Direitos Humanos em relação aos indígenas durante o período ditatorial, revisitando marcos históricos que antecederam ao início do regime militar. Nesta senda, antes mesmo de ser deflagrado o golpe militar no ano de 1964, os índios já sofriam constantes usurpações de seus direitos devido às irresponsabilidades comandadas na maioria das vezes, por aqueles que deveriam zelar por suas vidas. Conforme se verá,
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16

Ouedraogo, Richard Wend-Lasida, Guillaume Durand, Diataga Sylvestre Yonli, and Tarcissus Konsem. "Chapitre 4. Subventions discriminatoires de soins medicaux à l’épreuve du principe éthique de la justice : cas d’un service d’orl au burkina faso." Journal international de bioéthique et d'éthique des sciences Vol. 34, no. 3 (2024): 69–81. http://dx.doi.org/10.3917/jibes.343.0069.

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Introduction : Dérogation légale au principe de l’égalité des droits en matière de santé, les subventions discriminatoires posent souvent un problème de dilemme éthique sur le terrain d’application. But : Analyser les subventions discriminatoires des soins à l’aune du principe éthique de la justice et proposer des alternatives aux éventuels conflits juridico-éthiques inhérents. Méthode : Il s’agit d’une étude qualitative, descriptive et analytique basée sur des entretiens semi-dirigés avec des soignants. Résultats : De l’avis des participants, l’application des subventions discriminatoires imp
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17

McGuire, Michaela Mary, and Ted Palys. "Toward Sovereign Indigenous Justice: On Removing the Colonial Straightjacket." Decolonization of Criminology and Justice 2, no. 1 (2020): 59–82. http://dx.doi.org/10.24135/dcj.v2i1.16.

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Canada has oppressed Indigenous peoples capacity for true sovereignty through colonialism, genocide and attempted assimilation. This devastation manifests in the disproportionate social ills facing Indigenous peoples and their overrepresentation at all levels of the imposed criminal justice system (CJS). Trauma and internalized colonialism have constrained the capacity of Indigenous Nations to reclaim their place in the world as self-governing peoples. Canada has attempted to ‘fix’ this problem through creating parallel systems, trying to fit ‘Indigenous’ conceptions of justice into existing s
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18

Ismantara, Stefany. "The Urgency of Reconstructing Indonesia's Justice System Towards Recognition of Customary Justice Institutions." West Science Law and Human Rights 1, no. 04 (2023): 225–34. http://dx.doi.org/10.58812/wslhr.v1i04.318.

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The 1945 Constitution acknowledges and protects the existence of indigenous communities. However, the existence of customary court has been abolished through Emergency Law No. 1/1951, and its legal authority is still not recognized to this day. This creates ambiguity in the administration of the justice system. Therefore, an assessment of the urgency of reconstructing Indonesia's justice system to achieve recognition of customary justice institutions is needed. In addressing this, there is a need to answer the issues concerning customary court and how the state can reconstruct the justice syst
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19

Perrett, Roy W. "Indigenous Rights and Environmental Justice." Environmental Ethics 20, no. 4 (1998): 377–91. http://dx.doi.org/10.5840/enviroethics19982045.

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20

Dodds, Susan. "Justice and Indigenous Land Rights." Inquiry 41, no. 2 (1998): 187–205. http://dx.doi.org/10.1080/002017498321869.

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21

McGregor, Deborah, Steven Whitaker, and Mahisha Sritharan. "Indigenous environmental justice and sustainability." Current Opinion in Environmental Sustainability 43 (April 2020): 35–40. http://dx.doi.org/10.1016/j.cosust.2020.01.007.

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22

McDonough, Kevin. "Reconciliation, Justice, and Indigenous Education." Philosophy of Education 69 (2013): 246–49. http://dx.doi.org/10.47925/2013.246.

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23

Faria, Rodrigo Arthuso Arantes. "Indigenous Peoples and Criminal Justice." Journal of Legal Anthropology 7, no. 1 (2023): 31–53. http://dx.doi.org/10.3167/jla.2023.070103.

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Abstract In this article, I draw on the specific case studies of the Xakriabá people and the Judicial District of Manga, and the Maxakali people and the Judicial District of Águas Formosas, both located in the Brazilian state of Minas Gerais. I examine how criminal justice officials apply dominant concepts of indigeneity in these regional contexts, showing how they arbitrarily construct and deploy the category of Indigenous person based on essentialist assumptions of indigeneity that ignore Indigenous peoples’ self-identification as such. This adds to scholarship on how indigeneity is institut
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24

Cunneen, Chris, and Juan Marcellus Tauri. "Indigenous Peoples, Criminology, and Criminal Justice." Annual Review of Criminology 2, no. 1 (2019): 359–81. http://dx.doi.org/10.1146/annurev-criminol-011518-024630.

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This review provides a critical overview of Indigenous peoples’ interactions with criminal justice systems. It focuses on the experiences of Indigenous peoples residing in the four major Anglo-settler-colonial jurisdictions of Australia, New Zealand, Canada, and the United States. The review is built around a number of key arguments, including that centuries of colonization have left Indigenous peoples across all four jurisdictions in a position of profound social, economic, and political marginalization; that the colonial project, especially the socioeconomic marginalization resulting from it
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25

Picq, Manuela Lavinas. "Between the Dock and a Hard Place: Hazards and Opportunities of Legal Pluralism for Indigenous Women in Ecuador." Latin American Politics and Society 54, no. 2 (2012): 1–33. http://dx.doi.org/10.1111/j.1548-2456.2012.00151.x.

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AbstractThis article examines the challenges and opportunities of indigenous justice for women in Ecuador. The legal recognition of indigenous justice is a major component of democratization in the region. Yet it also raises the risk of institutionalizing detrimental gender biases within indigenous forms of law. Taking the Remache case as a point of departure, this article identifies some of the fault lines in legal pluralism and women's conflicted relationship with it. Rather than rejecting customary law, however, women advocate for their rights within it—lobbying for gender parity within ind
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26

Cespedes, Rodrigo. "Indigenous autonomy and justice for latin american Indigenous women." REVISTA CUHSO 30, no. 1 (2020): 126–44. http://dx.doi.org/10.7770/cuhso-v30n1-art2116.

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My paper deals with indigenous peoples’ rights, focusing on Latin American case-law related to gender issues. Latin American Courts have faced cases related to sexual crimes or domestic violence among indigenous people and have to choose between giving pre-eminence to women’s rights or indigenous autonomy. On deciding those cases, the tools provided by the proportionality test are paramount in order to analyse the case-law. The indigenous rights regimes (ILO-169, UNDRIP) may prevail or not against other human rights systems (which specially protect women or children) according to the facts of
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27

Cespedes, Rodrigo. "Indigenous autonomy and justice for latin american Indigenous women." REVISTA CUHSO 30, no. 1 (2020): 126–44. http://dx.doi.org/10.7770/cuhso.v30i1.2116.

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My paper deals with indigenous peoples’ rights, focusing on Latin American case-law related to gender issues. Latin American Courts have faced cases related to sexual crimes or domestic violence among indigenous people and have to choose between giving pre-eminence to women’s rights or indigenous autonomy. On deciding those cases, the tools provided by the proportionality test are paramount in order to analyse the case-law. The indigenous rights regimes (ILO-169, UNDRIP) may prevail or not against other human rights systems (which specially protect women or children) according to the facts of
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28

Datta, Ranjan, and Margot A. Hurlbert. "Pipeline Spills and Indigenous Energy Justice." Sustainability 12, no. 1 (2019): 47. http://dx.doi.org/10.3390/su12010047.

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The Canadian provinces of Alberta and Saskatchewan transport their energy resources by pipeline to the eastern and western seaboards, and south into the United States. The used pipeline infrastructure reshapes the landscape and affects sustainability of the environment, traditional Indigenous livelihoods, and drinking water, particularly when spills and leaks occur. This scoping review is focused on Indigenous sustainability issues in relation to surrounding pipeline spills/leaks, impacts on drinking water and Indigenous communities in Western Canada. We found that Indigenous communities are p
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29

Emery-Whittington, Isla G. "Occupational Justice—Colonial Business as Usual? Indigenous Observations From Aotearoa New Zealand: La justice occupationnelle : sous régime colonial comme d’habitude? Observations d’autochtones d'Aotearoa en Nouvelle-Zélande." Canadian Journal of Occupational Therapy 88, no. 2 (2021): 153–62. http://dx.doi.org/10.1177/00084174211005891.

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Background. Western ideologies and systems of occupation and justice are implicated in the colonization of indigenous peoples worldwide. Yet, colonialism, racism, and privilege are minimally acknowledged and examined within occupational therapy and occupational science literature, as evidenced in uncritical development of notions of “occupational justice.” Purpose. First, to open a discussion of how and why theories and approaches to justice have developed as they have in Aotearoa New Zealand. Second, to further a burgeoning field of Indigenous perspectives and critiques of colonial theorizing
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30

Little, Simon, Anna Stewart, and Nicole Ryan. "Restorative Justice Conferencing: Not a Panacea for the Overrepresentation of Australia’s Indigenous Youth in the Criminal Justice System." International Journal of Offender Therapy and Comparative Criminology 62, no. 13 (2018): 4067–90. http://dx.doi.org/10.1177/0306624x18764524.

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Restorative justice conferencing is a police diversionary strategy used extensively in Australian jurisdictions to channel young offenders away from formal court processing. Advocates view conferencing as culturally appropriate and a means to reduce the overrepresentation of Indigenous young people because it is rooted in Indigenous justice traditions. However, whether conferencing is effective at reducing recidivism by Indigenous young people compared with non-Indigenous young people remains unknown. We examine this using a longitudinal cohort of youth offenders from Australia. Propensity sco
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31

Agozino, Biko. "Reparative Justice Quartet." Decolonization of Criminology and Justice 3, no. 1 (2021): 103–9. http://dx.doi.org/10.24135/dcj.v3i1.35.

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32

Ulloa, Astrid. "Perspectives of Environmental Justice from Indigenous Peoples of Latin America: A Relational Indigenous Environmental Justice." Environmental Justice 10, no. 6 (2017): 175–80. http://dx.doi.org/10.1089/env.2017.0017.

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33

Starblanket, Gina. "Constitutionalizing (In)justice: Treaty Interpretation and the Containment of Indigenous Governance." Constitutional Forum / Forum constitutionnel 28, no. 2 (2019): 13–24. http://dx.doi.org/10.21991/cf29383.

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To state that the Canadian criminal justice system has historically failed to provide adequate measures of justice for Indigenous peoples would be both an understatement and a mischaracterization. Canadian institutions of justice have not merely failed Indigenous peoples but were not designed to protect Indigenous interests to begin with. Designed by and for European newcomers who sought to institute their own legal orders, the justice system has functioned as an integral part of the structure of settler colonialism in Canada.
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34

Tanjung, Muhammad Arifin. "Legal Pluralism and Indigenous Justice Systems: An Anthropological Analysis." Jurnal Ar Ro'is Mandalika (Armada) 3, no. 2 (2024): 84–91. http://dx.doi.org/10.59613/armada.v3i2.2838.

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 Legal pluralism refers to the coexistence of multiple legal systems within a single society, often including both state-based and indigenous or customary justice systems. This article provides an anthropological analysis of legal pluralism and indigenous justice systems, exploring the complexities and implications of their interaction. Drawing on qualitative methods, literature studies, and library research, the paper examines how legal pluralism shapes social norms, power dynamics, and access to justice in diverse cultural contexts. It critically evaluates the challenges
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35

Kronk Warner, Elizabeth Ann, and Randall S. Abate. "International and Domestic Law Dimensions of Climate Justice for Arctic Indigenous Peoples." Revue générale de droit 43 (January 13, 2014): 113–50. http://dx.doi.org/10.7202/1021212ar.

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The Arctic region is in crisis from the effects of climate change. The impacts of climate change pose a particular threat to Arctic indigenous communities. Because of the disproportionate impacts of climate change, these indigenous communities are environmental justice communities. Part I of this article discusses how indigenous nations are environmental justice communities and discusses the unique factors that may apply to environmental justice claims arising in Indian country. The article then presents two case studies to explore how, if at all, these concepts have been previously applied to
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36

Laidlaw, Leon. "Searching for Justice: Indigenous Self-Determination over the Landfill Search as a Matter of Justice for MMIWG2S." Decolonization of Criminology and Justice 6, no. 2 (2024): 51–74. http://dx.doi.org/10.24135/dcj.v6i2.63.

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“Search the Landfill” is an Indigenous-led movement for justice for missing and murdered Indigenous women, girls, and Two-Spirit people (MMIWG2S) which originated through Indigenous resistance to police racism in Winnipeg, Canada. The movement calls upon all levels of government to support and execute the search of the Prairie Green Landfill, just north of the City of Winnipeg, to recover the bodies of at least two of four First Nations women who were murdered in early 2022 at the hands of a white male serial killer. Through an analysis of the news articles, press releases, and reports, this p
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37

Pedro-Carañana, Joan, Eliana Herrera-Huérfano, and Juana Ochoa-Almanza. "Indigenous communicative justice for the Amazon on Instagram: Weaving environmental, sociocultural and political–economic justice." Journal of Alternative & Community Media 9, no. 1 (2024): 25–46. https://doi.org/10.1386/jacm_00133_1.

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Indigenous peoples have reclaimed justice since the time of conquest and colonization. In the face of a coloniality that persists in communicative, sociocultural, environmental and political–economic injustices, this study identifies the issues three Indigenous leaders from the Amazon (Colombia, Ecuador and Brazil) make visible through their Instagram accounts. The research applies a systematic quantitative and qualitative content analysis method to identify key features of communicative justice, including the critique of injustices and the proposal of alternatives through practices, technolog
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38

Maria, Silvya E. Wangga. "Implementation of Restorative Justice in Criminal Cases in Indonesia." Law and Humanities Quarterly Reviews 1, no. 3 (2022): 109–15. https://doi.org/10.31014/aior.1996.01.03.25.

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Restorative justice has received attention in settlement of criminal cases in Indonesia. The settlement of cases in restorative justice has not been regulated in the Criminal Code and the Criminal Procedure Code. This concept is only regulated through regulations set by law enforcement agencies in the criminal justice system. The question of this research is how to implement restorative justice in solving cases in Indonesia? What is the model of restorative justice in the regulations and applied to customary law communities in Indonesia? This research is a doctrinal or normative legal research
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39

MacCarthy, Liam. "Indigenous Incarceration in Canada." Canadian Journal for the Academic Mind 1, no. 1 (2023): 31–49. http://dx.doi.org/10.25071/2817-5344/50.

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Canadian sentencing law reform in 1996 and the R. v. Gladue 1999 Supreme Court landmark decision, Canada introduced an internationally unique requirement for Canadian courts in sentencing Indigenous offenders to give special consideration to systemic factors in order to address the historic and ongoing experiences of Indigenous people in the criminal justice system Canada. While these reforms to the criminal justice system were centred around alleviating the egregious level of incarcerated Indigenous people, this analysis will reveal the implementation of Gladue principles has not been the tra
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40

Shaeeb, Olajumoke, Yakusak Aduak, and Matilda Chukwuemeka. "Clinical Legal Education and the Future of Pro-Bono in Nigeria: A Guarantee for Access to Justice for Accused Persons Awaiting Trial." International Journal of Clinical Legal Education 31, no. 1 (2024): 80–125. http://dx.doi.org/10.19164/ijcle.v31i1.1347.

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The idea of access to justice is strongly related to the doctrine of the rule of law, and the effectiveness of a nation’s judicial system is mostly evaluated by its citizens' access to justice. Human rights are guaranteed and protected by instruments including the Constitution of the Federal Republic of Nigeria 1999 (as amended). However, when these rights are not protected (fair hearing, access to court) owing to financial constraints and lack of access to legal counsel, justice cannot be guaranteed. The large number of accused persons awaiting trial in Nigeria is ascribed to several factors,
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41

Kim, Jaymelee J. "Perspectives from the Ground." Conflict and Society 4, no. 1 (2018): 116–34. http://dx.doi.org/10.3167/arcs.2018.040110.

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While traditionally underrepresented in transitional justice studies, anthropological study of culture, ethnography, and processes can contribute valuable insight into colonial bureaucracies and dynamics of power. This article uses an ethnographic approach and a colonial bureaucratic violence theoretical foundation to analyze negative perceptions of transitional justice at the ground level. Participants included facilitators, government officials, nonprofit organizations, and Indigenous community members; research occurred during implementation of transitional justice (2011–2014) for a period
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Chartrand, Vicki. "Unearthing Justices: Mapping 500+ Indigenous Grassroots Initiatives for the Missing and Murdered Indigenous Women, Girls and Two Spirit+." Decolonization of Criminology and Justice 4, no. 1 (2022): 7–30. http://dx.doi.org/10.24135/dcj.v4i1.34.

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In the face of an ongoing colonial violence across the land now known as Canada, Indigenous families and communities of the missing and murdered Indigenous women, girls and two-spirit+ (MMIWG2S+) continue to navigate and mobilize in response to a criminal justice system that has long ignored and neglected the murders and disappearances. The Unearthing Justices Resource Collection is an unfinished collection of more than 500 documentation of these grassroots initiatives. The powerful and transformative community care initiatives, as documented in the 500+ grassroots initiatives demonstrate the
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43

Herr, Ranjoo Seodu. "Indigenous Self-Determination and Gender Justice." Frontiers: A Journal of Women Studies 42, no. 3 (2021): 1–27. http://dx.doi.org/10.1353/fro.2021.0021.

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44

Milward, David. "Justice as Healing: Indigenous Ways (review)." Wicazo Sa Review 22, no. 1 (2007): 127–31. http://dx.doi.org/10.1353/wic.2007.0010.

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45

Aikman, Sheila. "Educational and indigenous justice in Africa." International Journal of Educational Development 31, no. 1 (2011): 15–22. http://dx.doi.org/10.1016/j.ijedudev.2010.05.007.

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46

Muecke, Stephen. "Multiplying the Means for Indigenous Justice." Continuum 15, no. 3 (2001): 385–88. http://dx.doi.org/10.1080/10304310120086858.

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47

Ruiz-Serna, Daniel. "Transitional Justice beyond the Human." Cultural Politics 19, no. 1 (2023): 57–76. http://dx.doi.org/10.1215/17432197-10232473.

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Abstract Indigenous and Afro-Colombian peoples often describe the harm caused by armed conflict in terms of damage inflicted on their traditional territories. To these peoples, the concept of territory makes reference not only to their lands but to a set of emplaced practices and relationships through which they share life with wider assemblages of human and other-than-human beings. It is the threat faced by these large communities of life that was invoked by Indigenous organizations when they succeeded in including the territory as a victim in the transitional justice framework recently imple
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48

Broadfield, Kirstie, Glenn Dawes, and Mark David Chong. "Necropolitics and the violence of Indigenous incarceration." Decolonization of Criminology and Justice 3, no. 1 (2021): 5–26. http://dx.doi.org/10.24135/dcj.v3i1.26.

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Since the Royal Commission into Aboriginal Deaths in Custody, over thirty years ago, there have been over 400 Indigenous deaths in custody, with 28% of the Australian prison population identifying as Indigenous. Indigenous over-representation in the criminal justice system continues to be an unresolved issue despite varying attempts to reduce the high incidence of incarceration experienced by Indigenous Australians. This paper proposes a fresh approach to analysing the violence of Indigenous incarceration using the theory of necropolitics. The paper represents a critical discussion of a work-i
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49

Whyte, Kyle. "Critical Investigations of Resilience: A Brief Introduction to Indigenous Environmental Studies & Sciences." Daedalus 147, no. 2 (2018): 136–47. http://dx.doi.org/10.1162/daed_a_00497.

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Indigenous peoples are among the most active environmentalists in the world, working through advocacy, educational programs, and research. The emerging field of Indigenous Environmental Studies and Sciences (iess) is distinctive, investigating social resilience to environmental change through the research lens of how moral relationships are organized in societies. Examples of iess research across three moral relationships are discussed here: responsibility, spirituality, and justice. iess develops insights on resilience that can support Indigenous peoples' struggles with environmental justice
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50

Schlosberg, David, and David Carruthers. "Indigenous Struggles, Environmental Justice, and Community Capabilities." Global Environmental Politics 10, no. 4 (2010): 12–35. http://dx.doi.org/10.1162/glep_a_00029.

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Environmental justice is often defined in terms of the distribution (or maldistribution) of environmental goods and bads. Activists and scholars have also focused on issues of cultural recognition and political participation. This article posits a capabilities-based conception of environmental justice. We argue that environmental challenges raised by indigenous communities demonstrate a broad, complex conception of environmental justice focused on a range of capabilities and basic functionings, at both the individual and community levels. We begin with a theoretical justification for a capabil
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