In the book, Social Justice--Theories, Issues and Movements by L. Capeheart and D. Milovanovic (2007), we find that indigenous and post-colonial forms of justice are related in several ways to other theories, issues, and movements. In general, each is concerned with what is just for the social whole and includes an understanding of the interactions within and between multitudes of people. Social justice exists in terms of thoughts and deeds and in studying the causes of harm. Indigenous/post-colonial justice is advanced in the broad sense by continuing inclusive democratic discourse, meeting needs, attaining equality, and distribution of desert. It seeks the good of the social whole and is related to distributive justice because it has to do with notions of fairness in the distribution of benefits and burdens in society as well as how its institutionalization benefits the human condition. Specifically, Miller (1999) posits that three modes of human relations exist in the development of social justice: solidaristic community, instrumental association, and citizenship. These forms of justice are each connected and related to the need, desert, and equality. This is similar in nature to the indigenous/post-colonial populations of the worlds in that they share a common ethos and identity in relatively stable groups. There is ample interaction among society members and mutual understanding and trust are generated in this environment. This builds solidarity for them because of a shared culture and kinship.
Links to transformative justice are also found in studies of indigenous/post-colonial societies primarily in relation to issues of harm. Here, structural inequalities are seen to contribute to conflict and oppression and solutions center on a holistic model. According to Black (1974), the degree of intimacy and integration (relational distance) of members in the society, determines the level of accusatory or conciliatory responses to inflicted harms.
Indigenous/post-colonial ties are evidenced in environmental and ecological justice as well where issues of capitalism and the environment arise. Continued discourse is needed to address the disempowered voices of the poor, women, and minorities in particular. In addition, interests of global social justice movements will need to expand with international and state agreements on topics of clean air and water for example, as humans around the world strive to lead healthy, productive lives in consideration of the environment.
Finally, as we have learned, indigenous ways of being are made manifest in how elders oversee local governance of issues and are sought out for guidance and wisdom by members of the society. Cases of harm are decided by elders and are situational in nature without formal structures or procedures in place. Like post-modernists, elders of the indigenous tribes do not practice or embrace justice through a legal system or framework.
In the future, indigenous/post-colonial social justice will be determined more as a result of global necessity as the world and societies become more closely connected and share common needs of survival. Each of the theories, issues, and movements will continue to evolve and be flushed out with the hope that each person will live in a healthy, safe environment and have the opportunity to reach their desired dreams and destiny.
References
Black, D., (1976). The behavior of law. NY: Academic Press
Capeheart, L. & Milovanovic, D., (2007). Social justice--theories, issues and movements
Piscataway, NJ: Rutgers University Press.
Miller, D.L., (1999). Principles of social justice. London: Harvard University Press
