The Role of Negotiation: Negotiated Justice?

The article comments on a number of papers presented at the "Treaty Claims: The Unfinished Business" Conference. It discusses a number of aspects of the role of negotiation, both in general terms and in the specific area of Treaty claims. The author does so in the framework established in the awareness that negotiation, dispute resolution, bargaining, are not only practical and instrumental activities but also cultural, meaningful acts. If this is the case, people bargain not only about material things about tangible results, but also about identity. The author discusses issues raised by the proposals raised for the Treaty settlement process and the Conference, arguing that the most important purpose of the negotiations is the protection and management of the negotiation process itself. This article also includes a question and answer session with Professor Macduff.&nbsp

Steps to an ecological jurisprudence: A review of I'm Namen der Natur

The author discusses Klaus Bosselmann's book Im Namen der Natur: Der Weg zum okologischen Rechtsstaat (Scherz Verlag, 1992). The book discusses ecological issues and the rebirth of the ecological legal state. Macduff argues that Bosselmann's book is an important book that brings together the traditional and critical lines of argument about legitimacy, the epistemological redirections of contemporary theologians and physicists, the legal issues of rights and sovereignty, a critical history of late industrial society, and a comprehensive analysis of environmental issues. Macduff concludes that the book needs to be seen not just as a book in environmental law but as a model of the kind of synthesis that modern times require. It is a model of jurisprudence in a very real sense, in moving beyond the safe confines of self-referential and narrowly defined intellectual boundaries, to take on the whole of the intellectual moral, scientific and spiritual culture that shapes crisis and its resolution.&nbsp

Redemption and Resistance: Lessons in Non-Violent Action from Early Aotearoa/New Zealand

Aquest article ofereix una breu descripció de la resistència no violenta de dos caps maoris, Te Whiti i Tohu, a la Nova Zelanda del segle XIX. Tots els exemples de resistència no violenta o passiva són exclusius del seu context històric i cultural, però alhora hi ha punts en comú evidents entre aquests exemples i d’altres, com ara els de Martin Luther King i Gandhi. D’altra banda, aquest article estableix una connexió entre la política dels actes de resistència, en aquest cas la resistència a l'adquisició de terra maori per la força, i les justificacions religioses. Com a conclusió, se suggereix que, tot i el fracàs evident de la resistència a causa de l'arrest i l'empresonament d'aquells que s’hi resisteixen, la resistència té èxit de diverses formes fonamentals.This article provides a brief account of the non-violent resistance of two Maori chiefs, Te Whiti and Tohu, in 19th century New Zealand. Each example of non-violent or passive resistance is unique to its historical and cultural context, but at the same time there is tangible common ground between these and other examples, such as Martin Luther King and Gandhi. This article will also build a link between the politics of acts of resistance – in this case, resistance to the acquisition of Maori land by force – and faith-based justifications. In conclusion, it is suggested that, despite the apparent failure of resistance, because of the arrest and imprisonment of those who resist, resistance succeeds in a number of key ways.Este artículo ofrece una breve descripción de la resistencia no violenta de dos jefes maoríes, Te Whiti y Tohu, en la Nueva Zelanda del siglo XIX. Todo ejemplo de resistencia no violenta o pasiva es exclusiva de su contexto histórico y cultural, pero al mismo tiempo existen puntos en común palpables entre estos ejemplos y otros, como los de Martin Luther King y Gandhi. Por otro lado, este artículo establece una conexión entre la política de los actos de resistencia, en este caso resistencia a la adquisición de tierra maorí por la fuerza, y las justificaciones religiosas. En conclusión, se sugiere que, a pesar del evidente fracaso de la resistencia, debido al arresto y encarcelamiento de quienes se resisten, la resistencia surte efecto de diversas formas fundamentales