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Johan Wedel

This article focuses on efforts to overcome the divide between state legality and local practices. It explores a pragmatic effort to deal with witchcraft accusations and occult-related violence in customary courts among the Miskitu people in Eastern Nicaragua, taking into account both indigenous notions of justice and cosmology, and the laws of the state. In this model, a community court (elected by the community inhabitants and supported by a council of elders), watchmen known as ‘voluntary police’ and a ‘judicial facilitator’ play intermediary roles. Witchcraft is understood and addressed in relation to Miskitu cultural perceptions and notions of illness afflictions, and disputes are settled through negotiations involving divination, healing, signing a legally binding ‘peace’ contract, a fine, and giving protection to alleged witches. This decreases tensions and the risk of vigilante justice is reduced. The focus is on settling disputes, conciliation and recreating harmony instead of retribution.

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Ethnographies of Private Security

Erella Grassiani and Tessa Diphoorn

.1080/10439463.2000.9964837 Pratten , David , and Atryee Sen , eds. 2007 . Global Vigilantes . London : Hurst & Co . Rigakos , George S. 2002 . The New Parapolice: Risk Markets and Commodified Social Control . Toronto : University of Toronto Press . 10

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Peter Levine

. Sometimes, profound theory has emerged in the midst of crises when observers and participants have attained a prophetic voice. For example, following nonviolent protests in Selma, Alabama; bloody reprisals by police and vigilantes; and then a triumphant

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Why do drug dealers still live with their moms?

Contrasting views from Chicago and Managua

Dennis Rodgers

. Managua . In Fractured cities: Social exclusion, urban violence and contested spaces in Latin America , ed. Kees Koonings and Dirk Kruijt , 71 – 85 London : Zed . Rodgers , Dennis . 2007d . When vigilantes turn bad: Gangs, violence, and

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Religious Plurality, Interreligious Pluralism, and Spatialities of Religious Difference

Jeremy F. Walton and Neena Mahadev

Buddhists. Mahadev points to how, despite the efforts of Buddhist moral reformers and politicians to ban animal sacrifice and engage in vigilante acts to put a stop to the practice among Tamil Hindus and Sinhala Buddhists alike, Sinhala Buddhist politicians

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Hollis Moore

who are not. The latter then appear as (potential) victims of lawbreaking but rarely as lawbreakers. The exception to this is when they become vigilantes, seek support from violent extrajudicial protectors or engage in extralegal but widespread locally

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Carceral Entrapments

Views from the Prison/Street Interface in India

Mahuya Bandyopadhyay

techniques of surveillance and self-discipline but with raw, brute force and its ever-present threat in the public space. The carceral complex is also evident in the frequent incidence of vigilantism and the rise of an army of vigilantes. The street becomes a

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“Real, practical emancipation”?

Subaltern politics and insurgent citizenship in contemporary India

Alf Gunvald Nilsen

guerilla movement that is operative throughout large parts of eastern India. 17 The Salwa Judum is a vigilante outfit that was started around 2006 to counter the advance of Maoism in Bastar district in the central Indian state of Chhattisgarh. Orchestrated

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The racial fix

White currency in the gentrification of black and Latino Chicago

Jesse Mumm

). Black and Latino settlement in white neighborhoods met with redlining by lenders, as overt racism emerged locally in intense civic debates, incendiary newspaper stories, open political opposition, and white vigilante violence ( Dzik 2009 ; Fernández

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Hierarchy, Value, and the Value of Hierarchy

Naomi Haynes and Jason Hickel

prospect that they mobilized vigilante militias under the banner of the Inkatha Freedom Party in an attempt to sabotage the ANC-led revolution. While they embraced the principles of racial equality and universal franchise, many questioned the underlying