Everyday Justice

WHERE DOES YOUR CHOCOLATE COME FROM? DOES IT MAT TER IF YOUR COFFEE IS FAIR TRADE OR NOT? It matters - more than you might think. Julie Clawson takes us on a tour of everyday life and shows how our ordinary lifestyle choices have big implications for justice around the world. She unpacks how we get our food and clothing and shows us the surprising costs of consumer waste. How we live can make a difference not only for our own health but also for the well-being of people across the globe. The more sustainable our lifestyle, the more just our world will be. Everyday justice is one way of loving God and loving our neighbors. So don't panic. We can live more ethically, through the little and big decisions we make every day. Find out how.

Provides rich ethnographic analysis and offers a critical ethnographic approach to justice.

It is a fundamental human impulse to seek restitution or retribution when a wrong is done, yet individuals and societies assess responsibility and allocate punishment for wrongdoing in different ways. This book investigates how average citizens in the United States and Japan think about and judge various kinds of wrongdoing, how they determine who is responsible when things go wrong, and how they prefer to punish offenders. Drawing on the results of surveys they conducted in Detroit, Michigan, and Yokohama and Kanazawa, Japan, the authors compare both individual and cultural reactions to wrongdoing. They find that decisions about justice are influenced by whether or not there seems to be a social relationship between the offender and victim: the American tendency is to see actors in isolation while the Japanese tendency is to see them in relation to others. The Japanese, who emphasize the importance of role obligations and social ties, mete out punishment with the goal of restoring the offender to the social network. Americans, who acknowledge fewer "ties that bind" and have firmer convictions that evil resides in individuals, punish wrongdoers by isolating them from the community. The authors explore the implications of "justice among friends" versus "justice towards strangers" as approaches to the righting of wrongs in modern society. Their findings will be of interest to students of social psychology, the sociology of law, and Japanese studies.

This volume explores how ordinary people in present-day Myanmar obtain justice and resolve disputes and crimes in a time of contested transition in government, politics, society, and the economy. Its empirical questions serve as a lens to analyze the wider dynamics of state making, the role of identity politics, and the constitution of authority in a country emerging from decades of military rule and civil war. Based on a unique collection of ethnographic studies with ordinary people's experiences to the fore, its contributions illustrate that legal pluralism exists in urban as well as rural contexts: from the cities of Yangon and Mawlamyine to the Naga hills, the Pa-O self-administered zone, the Thai refugee camps, and villages in the Karen and Mon states. In all of these places, the official state system is only one among many avenues for people seeking resolution in criminal and civil cases. Indeed, a common practice is to evade the state whenever possible. Most people prefer local and informal resolutions, and therefore the main actors consulted in everyday justice are village elders, local administrators, religious leaders, spiritual actors, and the justice systems or individual members of ethnic organizations. Prevailing are also a range of alternative understandings of (in)justice, misfortunes, and disputes that differ from those of the state-legal system. These alternatives are based on different cultural norms, religious beliefs, and forms of identification. Despite the ongoing transition in Myanmar, the long history of military rule and conflicts based on ethnic divisions continue to foster a mistrust in the state and an orientation towards 'the local' in everyday justice. The book explores these forms of state evasion and what it means more broadly for state-society relations in the current transition.

The Legal Aid Society’s mission is to advance, defend, and enforce the legal rights of low-income and otherwise vulnerable people in order to secure for them the basic necessities of life. Everyday Justice is an on-the-ground history of the Legal Aid Society of Middle Tennessee and the Cumberlands, the story of how national debates about access to justice have impacted the work of its lawyers, and a warning about why the federally imposed limits on that work must be lifted in order to fulfill the pledge of justice for all. Those surviving on low incomes often see the legal system as an oppressive force stacked against them. Everyday Justice is about lawyers trying to make the law work for these people. This book traces the development and evolution of legal aid in Middle Tennessee from the late 1960s to the turn of the millennium, as told by Ashley Wiltshire, who worked for the Legal Aid Society of Middle Tennessee and the Cumberlands in all its incarnations for four decades, beginning a year after its inception. Set in the context of the legal aid movement in the United States—beginning as a part of the social awakening in the post–Civil War era, continuing with volunteer efforts in the first part of the twentieth century, and coming to fruition beginning with the OEO Office of Legal Services grants of the 1960s as part of the War on Poverty—Everyday Justice is a story of Nashville, which levied an extended period of opposition because of prevailing cultural and religious views on race and poverty.

Justice in Everyday Life, a Lay Servant Ministries advanced course, takes an in-depth look at the Social Principles of The United Methodist Church — the church's attempt to speak on contemporary issues with which it is confronted today. The book covers topics such as the following: Natural World, Social Community, Economic Community, Political Community, Biblical Foundations of the Social Principles, and Teaching the Social Principles. It is not only for Lay Servants but is for anyone interested in studying the Social Principles in greater detail. The Participant's Book, Social Principles of the UMC 2013-2016 is available through Cokesbury.

Social justice is a concept which is widely touted and lauded as desirable, yet its meaning may differ depending on whether its focus is on the underlying values of social justice, the more specific objectives these entail, or the actual practices or policies which aim to achieve social justice. In the current global political context, we need to re-examine what we mean by social justice, and demonstrate that "making a difference" and contributing to human flourishing is more achievable than this context would suggest. The book aims to increase our sense of being able to enact social justice, by showcasing different ways of contributing to social justice, and "making a difference" in different settings and different ways. Part 1 introduces a fluid and contextual approach to social justice. Part 2 examines social justice and faith perspectives, such as Christianity, Judaism, Islam and community organisations. Part 3 illustrates perspectives on children, the family, sport and local government. Part IV provides perspectives of social justice in education. Considering concepts of citizenship and social justice from a variety of contemporary perspectives, Everyday Social Justice and Citizenship should be considered essential reading for academics and students from a range of social scientific disciplines with an interest in social justice, as well as those working in education, community work, youth work and chaplaincy.

Illuminates the contradictions that emerge within conscious capitalism initiatives that are designed to empower women. Everyday Sustainability takes readers to ground zero of market-based sustainability initiatives—Darjeeling, India—where Fair Trade ostensibly promises gender justice to minority Nepali women engaged in organic tea production. These women tea farmers and plantation workers have distinct entrepreneurial strategies and everyday practices of social justice that at times dovetail with and at other times rub against the tenets of the emerging global morality market. The author questions why women beneficiaries of transnational justice-making projects remain skeptical about the potential for economic and social empowerment through Fair Trade while simultaneously seeking to use the movement to give voice to their situated demands for mobility, economic advancement, and community level social justice.

An exploration of how design might be led by marginalized communities, dismantle structural inequality, and advance collective liberation and ecological survival. What is the relationship between design, power, and social justice? “Design justice” is an approach to design that is led by marginalized communities and that aims expilcitly to challenge, rather than reproduce, structural inequalities. It has emerged from a growing community of designers in various fields who work closely with social movements and community-based organizations around the world. This book explores the theory and practice of design justice, demonstrates how universalist design principles and practices erase certain groups of people—specifically, those who are intersectionally disadvantaged or multiply burdened under the matrix of domination (white supremacist heteropatriarchy, ableism, capitalism, and settler colonialism)—and invites readers to “build a better world, a world where many worlds fit; linked worlds of collective liberation and ecological sustainability.” Along the way, the book documents a multitude of real-world community-led design practices, each grounded in a particular social movement. Design Justice goes beyond recent calls for design for good, user-centered design, and employment diversity in the technology and design professions; it connects design to larger struggles for collective liberation and ecological survival.