Collapse Of Law Research Articles

The Humanitarian Tragedy of "Wadas and Rempang Island" Forms of Neo-Colonialism and New-Style Neo-Capitalism and the Collapse of Law in Indonesia

<em><span lang="EN-US">The clash on September 7, 2023, between Rempang residents and security forces (POLRI, TNI), which ended with the arrest of 43 residents, mirrors the conflict that occurred between the residents of Wadas Village, Bener Subdistrict, Purworejo Regency, Central Java, and the Central Java Regional Government on February 8, 2022. The violence perpetrated by security forces against the residents of Rempang Island occurred when the company, escorted by security, unilaterally staked out Malay customary land in 16 traditional villages on Rempang and Galang Islands in the Riau Archipelago, covering an area of 17,600 hectares. This included 10,028 hectares of protected forest, or about 45.84% of the total land area, which they had occupied since 1834. According to the head of Batam Concessionaires (BP), Muhammad Rudi, the Eco City development plan has been underway since 2004. At that time, PT. Makmur Elok Graha and Xinyi Glass Holding Ltd. (July 2023), the exclusive rights holders, became the private entities partnered with the government (September 12, 2023), receiving an 80-year concession from the government. The government's actions of land seizure and violence demonstrate a form of power arrogance that tends toward abuse of power, under the pretext of protecting a 381 trillion investment, while ignoring the rights of citizens as stipulated in the 1945 Constitution and the Basic Agrarian Law. The government's actions represent forms of Neo-Colonialism and Neo-Capitalism occurring during the Jokowi administration. This situation underscores that the law is no longer equal; the law has collapsed, becoming merely a symbol that only favors power.</span></em>

Primal Crime: Visions of the Law and Its Transgression in Nicolas Winding Refn’s Cinema

In this paper I consider contemporary expressions of what Freud called the primal crime and collapse of paternal law through an exploration of the cinema of the Danish-American Director Nicolas Winding Refn. Introducing the paper I outline Freud’s theory of the law, crime, and civilization, where social order and its transgression become caught in an endless cycle, before moving on to explore Winding Refn’s cinema. Following this work, where I centrally show how Freud founds the law upon structures of the family and criminality, I consider Winding Refn’s early Danish films, specifically the Pusher trilogy and Bleeder, in order to show how he imagines the collapse of law and order into crime and violence through stories of the ruined family. Moving on, I explore the consequences of this situation through reference to Winding Refn’s middle period films, Bronson and Valhalla Rising, where first crime completely dominates the law, and second this situation conjures the idea of escape from the dystopia of violence and crime into some other utopian space. Finally, I explore Winding Refn’s later works, Drive, Only God Forgives, and The Neon Demon. In these films Winding Refn imagines the ruins of the family and the oedipal law of the father who is no longer on the scene and tells the story of the desperate orphaned child who grows up without the socio-symbolic structures in place in tell them how to live. At this point Winding Refn’s crime system is more or less entirely normalised with the result that it generates the idea of utopian possibility in order to imagine potential escape from the nihilistic horror of an asocial system where exchange is everything.

Revisiting Rwanda: lessons learned?

Amid warnings that the proliferation of ethnicity-based propaganda and the collapse of law and order in the Central African Republic are likely precursors to grave human-rights abuses, including genocide, it remains to be seen whether the international community has indeed learned from its mistakes in Rwanda.

Prolegomenon to a Fairness-Centered Anthropology of Law

Legal anthropology, which began with Malinowski's holistic reflections on law, has today drifted toward an emphasis on the study of dispute resolution. Part I outlines the three historical phases of this development - Holism, Realism, and Processualism - and identifies two shortcomings of viewing the dispute as the central problem for legal anthropology: (1) the collapse of law into dispute analyses has not been, and perhaps cannot be, fully theorized; and (2) the most pressing of current problems, such as human rights and intellectual property issues, cannot be reduced without distortion to the disputing paradigm. Part II offers fairness as an alternative organizing concept for legal anthropology. According to the essay's arguments from initial premises, law should be operationalized as one of a system of coordinated norms of social regulation, with the unique goal to foster perceptions of fairness about structural inequalities. Turning attention away from disputes and onto fairness allows legal anthropology to benefit from the insights into law-related phenomena (e.g., fair sanctioning) gained by other subfields of anthropology such as economic anthropology, but most importantly returns the field's orientation toward its original interest in law.

Focus on Rwanda

In reviewing several books on Rwanda, the author argues that the so-called genocide in Rwanda in 1994 was not planned but rather was the result of a collapse of law and order spurred on by the invasion of the rebel RPF force and the chaos and fear that the civil war immediately caused.

Review article. Foucault and law: the collapse of law's empire

In Foucault and Law: Towards a Sociology of Law as Governance Hunt and Wickham relate Michel Foucault's work to law in a book written for lawyers.' The book also builds on reflections in his last lectures on the subject of 'governance', or the study of governing. It is short and lucid. The question is whether it has added to our understanding of law beyond the use which criminologists have made of Foucault's work. Foucault's fundamental concern was with power and knowledge. Illumination of the relation between law's power and law's knowledge would be welcome. The treatment of Foucault is helpful at an elementary level, but the authors have not entirely succeeded in getting at the unique value of their subject for obtaining a greater understanding of law. An important part of the book is Alan Hunt's claim that, according to Foucault, law has little part to play in the government of modemrn Western society, ie that Foucault 'excludes' law. I will argue that his exclusion claim is wrong. Admittedly not too much depth should be demanded from a slim and approachable work. Its strength is its simplicity and the considerable amount of Foucault's writing that has been pre-digested for the reader with a legal background. However, there is as well an important misconception, which has hindered the authors in understanding the relevance of Foucault's power/knowledge thesis to the study of law. This article will outline the approach and form of the book before addressing Foucault's alleged exclusion of law from modem social control, and the authors' misconception about power and knowledge. In a final section, I will look at further ways in which some of Michel Foucault's ideas can usefully be applied to law.

Can democracy survive technology?

In this article I will show that Technology has not only provided the Establishment with the means of controlling the populace, but has also exacerbated a trend in unemployment which will have reached such a high level by the end of 1983 that the subsequent collapse of law and order will give the government no choice but to use these methods to suppress democratic freedom.