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.
Achieving Indigenous Environmental Justice in Canada
produces answers that are very different from those found in other sources” (2010a: 269). In this sense, by grounding conceptions of Indigenous justice (and injustice) in Anishinaabek law, possibilities open up for creativity and innovation in the field
Indigenous Government, Violence, and Comunalidad
. (Interview, Alcalde, Tlahuitoltepec, November 2017) In the Tlahuitoltepec area, struggles between state jurisdiction and communal indigenous justice are especially shaped by the role of human rights. In February 2009, in the Sierra Norte of Oaxaca, three
legal apparatus. This is embodied in the FELCC police presence in the streets, being the vecinos ’ legal powers limited by the state. In the wrestling match, the colonel is finally beaten down by the cholita , who stands for indigenous justice, so the