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"This book investigates the role of law and legal experts in the organizational dynamics of a population. It demonstrates that law is a stable practice among those who are called upon to select the ?normative facts? of a population, that is, the interactional standards that are proclaimed as binding for the entire population by the publicly recognized legal experts. To do this, the author proposes an integration of the recent research outcomes achieved in three different areas of study?legal positivism, legal institutionalism and legal pluralism. He examines the notions of rule, coercion, institution and practice elaborated on by significant theorists in these fields, highlighting both the merits and flaws and ultimately advancing a notion of law and a description of the legal field which are able to account for the nature of the legal field as the cradle of social order. This text covers key guidelines for empirical research and political activities in Western and non-Western countries."

""One of the most vexing problems in the theory and practice of politics is the issue of difference. How do we build a just and stable polity in the face of identity differences that have historically been the basis for inequality, injustice, and violence? Such differences can take a variety of forms, including religious difference, race and ethnicity, language difference, urban/​rural tensions, and gender. In many countries, divisions such as these are the fault lines that threaten the stability of the social and legal order. This book addresses the role of constitutions and constitutionalism in dealing with the challenge of difference. In the spring of 2011, a conference held at Indiana University brought together a distinguished group of lawyers, political scientists, historians, religious studies scholars, and area studies experts to consider how constitutions and constitutionalism address issues of difference across a wide swath of the world we called "Pan-Asia." Pan-Asia runs from the Middle East, through Central Asia, South Asia, Southeast Asia, East Asia, and into Oceania. This is a meta-region across which ideas and influences have traveled for centuries. It is also an area of the world that includes every type of difference in abundant supply. Pan-Asia, therefore, provides a wonderful laboratory for examining the role of constitutions in addressing difference. The existing literatures, while rich in other ways, do not speak directly to this issue of constitutions as a mechanism for addressing difference. There is a vast political theory literature on the relationship between democracy and difference"--"

"Paradigma hukum positif mengabaikan fakta bahwa penyelesaian sengketa pada dasarnya merupakan arena pertarungan kepentingan antar kelas sosial di masyarakat. Penelitian ini mendeskripsikan bagaimana budaya hukum dan ketertiban sosial yang merepresentasikan kepentingan kelas yang dominan menentukan aturan main dan jenis kapital yang diperebutkan oleh aktor dan lembaga, termasuk mereka yang berasal dari kelompok miskin. Konstruksi sosiologis terhadap arena penyelesaian sengketa sekaligus menjelaskan bagaimana pengetahuan hukum, keterampilan dan relasi sosial memberi peluang, dan pada saat yang sama membawa dilema, bagi aktor paralegal dalam memperkuat posisi tawar kelompok miskin untuk medapatkan keadilan.

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The legal-positivist paradigm ignores the fact that the dispute resolution is basically a battle arena of interests between social classes in society. In the light of Bourdieu?s Reflexive Sociology in approaching dispute resolution practices, this study illustrates how legal and social order as a culture, which represents the interests of dominant class, determines the objective, power relation and type of capitals contested by actors and institutions, including those poor and marginalized groups in society. By constructing dispute resolution as a social field, this study explains how legal knowledge, skills and social networks provide opportunities, yet problematic, for paralegal in order to strengthen the access to justice for the poor and marginalized groups."

"Organisasi sosial masyarakat Dayak Kanaytn di Kalimantan Barat terus mengalami perubahan seiring dengan penerapan Undang-Undang Nomor 5 Tahun 1979 tentang Pemerintahan Desa, pembukaan perkebunan kelapa sawit, pengambangan institutsi pendidikan modern dan penyebaran agama Kristen. Tulisan ini menganalisa proses marginalisasi kepemimpinan tradisional masyarakat Dayak Kanayatn dalam konteks sosial dan politik yang melingkupinya, khususnya kehadiran lembaga negara, lembaga kapital dan agen-agen perubahan lainnya. Data dalam tulisan ini berasal dari hasil studi kepustakaan dan dianalisis dengan teknik deskriptif kualitatif. Pemberlakuan Undang-undang Nomor 5 Tahun 1979 tentang Pemerintahan Desa menyebabkan para pemimpin tradisional bukan bagian dari aparat pemerintahan. Peran kepemimpinan tradisional ini semakin memudar ketika agama Katolik dan Kristen semakin berpengaruh dalam kehidupan warga masyarakat. Basis legitimasi sosial kepeimpinan tradisional semakin terkikis ketika perusahaan perkebunan kelapa sawit mengkooptasi para pemimpin adat untuk mengamankan kepentingan pihak perusahaan."