English (United Kingdom)

https://curated-unify.zendy.io/wp-json/zendy-region/v1/featured_content/oa?rat=en

https://curated-unify.zendy.io/wp-json/zendy-region/v1/highlighted_journal/

Global: Zendy Plus annual

Presents the access of premium content as premium feature

Premium Content

Presents the keyphrase highlighting as premium feature

Keyphrase Highlighting

Presents the summarisation as premium feature

Summarisation

Insights

Presents the pdf analysis as premium feature

PDF Analysis

Presents the zaia usage as premium feature

ZAIA

Global: Zendy Tools annual

Global: Zendy Free Plan

Global: Zendy Tools monthly

Global: Zendy Plus monthly

In his recent wide-ranging review of the theory and practice of restorative justice, John Braithwaite proposes that all cultures have traditions of restorative and retributive justice and, that ‘in the circumstances of the modern world, they will find their restorative traditions a more useful resource than their retributive traditions’. In this chapter I am going to be weighing up these assertions about ‘all cultures’ against evidence from one particular culture area where I have been doing anthropological fieldwork over the past twenty years, the Western Highlands of Papua New Guinea. This is a region with a justified reputation for recurrent rounds of tribal warfare. But although less well known, it is also a region with its own ways of making peace, some of them long-established and others recent and remarkably innovatory. These practices are of a kind with which advocates of restorative justice can readily identify (as evident from the discussion at the Port Vila conference from which this volume has arisen). But I am going to argue that, in order to comprehend them in those terms, the theory of restorative justice needs to be refined. For these practices among Highlanders, and some of the tribal warfare and transformative justice in the new guinea highlands

Tribal warfare and transformative justice in the New Guinea highlands