穿行于法律与人类学之间——西方法律人类学的历史、现状及趋势

法律人类学(legal anthropology)属于一个跨越法学与人类学的交叉学科领域。相较于其他社会科学而言,人类学是一门相对晚近的学科,主要包括体质人类学、文化人类学以及考古人类学等分支。目前,人们通常所说的人类学主要是指文化人类学,具体而言,就是通过采用整体的、跨文化比较     

Law, Space, and Place: Reframing Comparative Law and Legal Anthropology

In her book Mapping Marriage Law in Spanish Gitano Communities (2006) , Susan Drummond challenges the disciplinary perspectives of comparative law and legal anthropology in her study of Gitano marriage practices. By reframing the way in which the "local" or "locale" is viewed—through an ethnographic study of Gitanos—she displaces the traditional boundaries ascribed to comparative law, with its focus on taxonomy and structure, and with legal anthropology's approach to culture. Her study not only elucidates how national and transnational law intersect, but highlights the complex interconnections between local law and the larger systems of law that attempt to regulate it. This detailed interdisciplinary depiction of the spatial and temporal dimensions of law demonstrates the importance of taking account of scale, projection, and representation that requires both comparative law and legal anthropology to rethink the nature of space and place and their relationship with law from both their macro- and microperspectives.     

法律文明的起源——一个历史学、考古学、人类学和法学的跨学科研究

在描述法律文明的起源时,由于文字尚未诞生,因此仅凭法学的文献是不够的,必须借助历史学、考古学、人类学的成果。在此基础上,对人类经历的游团、部落、酋邦和国家四个不同阶段法律的萌芽、诞生、成长和发展等起源过程进行探讨,是法律史研究的重要领域。而存世之传说(神话),出土之遗存,尚存之原始部落人群的生活调查,以及从最早的文字记录下来的习惯法汇编文献中,逆向往前追溯这些习惯更早的形态,来梳理人类法律规范的起源等研究方法的综合运用,则构成了我们了解、把握法律文明的萌芽、诞生、成长和发展的基本路径。     

The Hand of the Ancestors: Time,Cultural Production,and Intellectual Property Law

In successfully lobbying for the expansion of the copyright protection term, culture industries in the United States have used one of the temporal dimensions of intellectual property law to strengthen their control over the circulation of cultural goods. There is another less obvious way that time factors into the regulation of cultural products, and this has to do with the modes of temporality within which those products are made and their circulation regulated. In Ghana, where certain cultural products are protected as “folklore” under copyright law, cultural goods from one kind of temporality enter a regulatory framework that belongs to another. In this article, I examine these two ways of organizing time and argue that differences in ways of conceptualizing time also factor into the exercise of power over cultural products. I further argue that the Ghanaian case provides resources for radically rethinking intellectual property law.     

什么是法律现实主义——庞德、卢埃林、弗兰克之争

美国法律现实主义运动是上世纪初叶最引人瞩目的法律改革运动,其领军人物卢埃林和当时的法学鸿儒庞德之间的争论拉开了这一运动的序幕,作为庞德批判的主要对象弗兰克也加入了论战。论战的实际是关于如何适应社会发展进行法学研究的学者交流。通过论战,现实主义运动真正走到法学研究的前台,更清楚地展示了法律现实主义的真实面目,驱除法学界的曲解和误解。论战也展示了学者之间如何通过真诚的交流推动学术发展。     

法人类学视野中的权力与秩序

法人类学坚持“一切人类社会皆有其法律制度”的理论,打破了在国家结构中探讨权力与秩序的传统研究方法。在无国家的人类群体或与国家联系不甚紧密的底层民众中,由公众授权产生的民间权威是建构社会秩序的重要力量,随着国家政治权力的出现,这种公众权力因受挤压而凸显出由强渐弱的变迁态势,从而使民间社会表现出单一式、双重式和黏合式的秩序重建家园模式。     

The Cultural Power of Law and the Cultural Enactment of Legality: The Case of Same-Sex Marriage

This paper examines the legal consciousness of same-sex couples with respect to marriage. Data from an interview-based study of 71 members of same-sex couples reveal strong consensus on the desirability of having samesex relationships legally recognized, and considerable variation in couples'attempts to enact marriage culturally through various practices, including the use of marriage-related terminology and public commitment rituals. I argue that some of these efforts to enact marriage culturally should also be read as attempts to enact legality in the absence of official law. The findings from this study challenge the idea that marginalized social actors will tend toward a resistant legal consciousness: Rather than seeking to avoid and evade legality in their everyday lives, most same-sex couples seem to embrace legality for its practical and symbolic resources, even as they stand "against the law" in their opposition to the exclusion of same-sex couples from the institution of legal marriage. Approaching marriage from the perspective of same-sex couples, this research demonstrates that the legal and cultural aspects of marriage are deeply intertwined. Cultural enactments of marriage enact legality even in the absence of official law, and many actors ascribe to law a cultural power that transcends its specific benefits and protections, the power to produce social and cultural equality.     

论我国文化法的场境、意境与面向

我国文化法是一个立足中国国情,调整中国文化领域社会关系,旨在保障中国公民文化权利,促进社会主义文化强国建设的规范体系.当前我国社会主义文化建设的国内外环境,奠定了我国文化立法兴起的场境;我国文化法在社会主义建设与发展过程中拥有的价值与功能证成了其存在与强化的意境.而在建立健全我国文化法体系的过程中,最基础的环节在于明确文化法的中国面向,让中国文化滋养文化法、中国国情内化文化法、中国特色社会社会主义法律体系涵摄文化法、中国公民诉求催生文化法.如此,我国的文化法才可能在促进法治中国与文化中国建设中发挥现实效应.     

Men and Women of Elite Law Firms: Reevaluating Kanter's Legacy

This paper tests the effects of minority partner representation on minority associate representation in a sample of 97 law firms from 1980 to 1990. We perform separate analyses for women, African Americans, Hispanics, and Asian Americans, and we consider both within-group and cross-group effects. We find that minority partner representation has a positive effect on minority associate representation, which is statistically significant in the case of women and Asian Americans. Our findings are consistent with lawyers'own accounts, which emphasize the impact of partner composition on the distribution of rewards within law firms. We also show how our findings clarify previous studies about the effects of minority representation on the distribution of organizational rewards, focusing particularly on Kanter's work and subsequent related research.     

Challenging Medicine: Law, Resistance, and the Cultural Politics of Childbirth

Whereas most sociolegal studies concerned with hegemony and resistance focus on the resistances of ordinary citizens in everyday life, this article focuses on the development of a particular social movement—the alternative birth movement—and analyzes the process by which this movement emerged and has achieved significant legislative victories. The analysis makes several contributions to the literatures on hegemony, resistance, and the law. First, by demonstrating the importance of medicine's assertion of its authority for the expansion and mobilization of the alternative birth movement, we show that the mobilization of the law by a dominant group may trigger the emergence of social movements seeking to resist hegemonic understandings and arrangements. At the same time, by examining how birth activists' organizational resources developed over time and were rendered meaningful in legislative debates, our study demonstrates the importance of avoiding dichotomous conceptions of structure and culture. In addition, by analyzing culture as a process of meaning-making rather than an independent and hierarchical set of values, the analysis shows how cultural and legal hegemony—even that of modern medicine—may be destabilized, even as it sets the terms of the effort to destabilize it and shapes the nature of the hegemony that will replace it.     

现代法治的困境及其出路

在现代社会 ,神治、德治和人治都逐渐失去了基础 ,法治成为主要治道。现代法治在消解社会冲突与整合社会秩序方面发挥了重要作用。但现代法治自身却存在以下五种困境 :封闭与开放、内信与外迫、确定与无常、普适与特惠以及规则与事实。摆脱困境的根本出路在于调整社会结构、社会关系和社会价值 ,组建自愿共同体 ,走向共同体法治。     

制定《中华人民共和国世界遗产保护法》之必要性及立法构想

以立法的方式对世界文化遗产和自然遗产加以保护,是尊重人类文明的体现和社会进步的要求。国际社会和世界上许多国家都十分重视以立法的方式对世界文化遗产和自然遗产加以保护。我国在此方面作了大量努力,《中华人民共和国文物保护法》乃原则性规范保护中国世界遗产难以起到实效。而中国仅有的两个保护世界遗产的专门法:《四川省世界遗产保护条例》和《福建省武夷山世界文化和自然遗产保护条例》均为地方性法规,仅能在所属区域内发生法律效力,且地方立法不可能有全国立法应有的全局意识。因此通过立法制定全国性的、具体的、可操作的《中华人民共和国世界遗产保护法》来对中国的世界遗产加以保护势在必行。笔者构想,《中华人民共和国世界遗产保护法》拟分为:一、总则;二、规划与管理;三、文化遗产保护;四、自然遗产保护;五、文化和自然遗产保护;六、法律责任等六个部分。     

法治：实现自由与秩序和谐的路径

我国选择“法治”这一治国方略或社会调控方式有着其内在的逻辑。法治,善法之治,其核心价值是自由,故其以保障自由为本能,为关怀自由而合理限制自由。法治,正义之法,其基础价值是秩序,故其以维护秩序为己任,依正义而甄选秩序。自由与秩序是矛盾关系,法治为两者的对立统一、实现和谐提供了独一无二的路径。     

依法执政：中国共产党执政方式的新发展

依法执政是现代国家政党政治发展的一条普遍规律。党的领导方式和执政方式必须随着时代的发展、社会的进步、经济活动方式的变迁而改进。依法执政就成为中国共产党党执政的一个基本方式。党要坚持依法执政,不断提高依法执政的能力,就必须强化党的依法执政意识,学会用宪法思维执政;要求党的执政活动本身制度化、法律化;要求党在依法执政的实践中逐步强化执政责任制度。中国共产党必须坚持依法执政方针的提出,标志着中国的治国方略开始逐步纳入宪政轨道。要依法治国,建设社会主义法治国家,执政党依法执政就是题中应有之义。