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Part I: If it works...
Part II: Positive and Negative Feedback
Part III: Positive Feedback in Our Society
The rules of negative feedback and evolution state that if something isn't working then you should do it less and instead do more of something else. However, our society can't react that way because our government and public institutions are based on written laws, which are by design resistant to change. Laws are an arbitrary set of mandated, contrived instructions that have not been tested in their environment but yet are not allowed to evolve or die. This does not preclude there ever being "good" laws - if a law works in its environment and adequately performs its function then it can be called successful. However, if the environment changes, the law doesn't perform its function or has pejorative side effects then it must still be enforced and is not allowed to change or react. Laws are sometimes no longer enforced or become obsolete, but they often continue to be enforced long after their usefulness has expired simply through force of habit. For example, you still occasionally hear about Blue Laws on the books that prohibit swearing in public places, carrying an unwrapped ukulele on the street, marrying your wife's grandmother, regulating alcohol sales on Sunday, etc.
You can argue that laws can be rescinded or contravened by new laws, but this is typically an arduous process that can involve law suits and years of court appeals before a change finally occurs. My point is that living under the "rule of law" is like stepping on one of those moveable conveyor belts you find at airports - it compels you to move forward without any effort at all but it's nearly impossible to stop, change directions or get off. Just imagine what would happen to a politician who announced that the death penalty and outrageously long sentences hasn't solved the crime problem and that if elected he or she would bring together all the community leaders to discuss any and all alternatives to courts and prisons. Obviously this poor misguided person would be pilloried as "soft on crime" and the winning candidate would be the one advocating more police, prisons and laws. Or what if a school principal stood up in a PTA meeting and announced that the assembly-line approach to education where every child is expected to learn the same information at the same rate as every other child has failed miserably, and that the staff had decided to try eliminating the individual grade levels and instead group children by their interests and abilities. I have no doubt that this unfortunate principal would be immediately run out of town as a radical liberal who was endangering their children's future. People have become so used to the static, unbending structures that form the basis of our society that it becomes very difficult to accept the idea that some things need to change or can be changed. We learn at an early age that the Constitution is the rock upon which this country was founded, and rocks certainly don't adapt or evolve!
Part IV: The Next Obvious Question
Part V: Where the Lenes Are
Tribal laws are lenes by definition - they are received rules and guidelines for behavior in a society that have evolved, withstood the test of time and work in their environments. Tribal laws aren't introduced in committee, debated by tribal lobbyists and lawmakers, written in stone in the big book of tribal laws or enforced by the tribal policemen. Tribal laws are unique for each society because each society inhabits a unique environment - what works for an aggressive, xenophobic desert people wouldn't necessary work for laid-back, hospitable forest dwellers. Tribal laws generally don't try to change human nature because people are just as likely to be selfish, boorish, disruptive or hostile as they are to be generous, gracious, attentive or peaceable. As lenes they instead work to bring the system back into balance and to correct the damage that occurs when people do behave in ways that aren't beneficial. Tribal laws and lenes don't require people to be angels in order to work - they accept the fact that people will behave like people have always behaved.
In her essay "The Greater Common Good", Arundhati Roy writes "Nehru and Gandhi were generous men. Their paradigms for development are based on assumptions of inherent morality. Nehru's on the paternal, protective morality of the Soviet-style Centralised State. Gandhi's on the nurturing, maternal morality of romanticised village Republics. Both would work perfectly, if only we were better human beings. If only we all wore khadi and suppressed our base urges - sex, shopping, dodging spinning lessons and being unkind to the less fortunate."On the other hand, Australia's Public Debate forum states that "Aboriginal law operates on a much more personal level than our national legal system. It works by bringing offender and victim together, by mediation, by both personal and ritual apology and atonement. The crime is not isolated from the wider relationships of tribal life and there is emphasis on healing the sense of hurt of the victim by involving them fully in the process of redemption." These two quotations epitomize the difference between societies based on laws and communities based on lenes - the difference between positive and negative feedback, the difference between behavior fixed by decree and behavior allowed to evolve and adapt. Lenes are truly the inverse of Law - not anarchy, but a return to a lifestyle and society that embraces evolution rather than struggles against it.
Finally, to answer the question of a lene for murder I'll give you the following article from Pakistan's DAWN English-language newspaper and let you be the judge.
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http://dawn.com/1999/19991215/nat15.htm
15 December 1999 Wednesday 06 Ramazan 1420
DAWN, Pakistan's most widely circulated English language newspaper
Tribal court settles murder case
By Our Correspondent
KHAIRPUR, Dec 14: A tribal court (Jirga) settled a four-year-old murder row between two factions of Wassan tribe here on Sunday night. The Jirga was convened at Wassan House and presided over by the PPP leader, Nawab Wassan.
Nawab Phulpoto and Allah Khan Junejo represented the aggrieved party while Abdul Raheem Wassan, Zafar Farooqui and Zawar Ghulam Sarwar Wassan represented the 'aggressors'.
After arguments from both the sides, the Jirga found Gulsher Wassan guilty of murder of Abdur Rehman Wassan. He was ordered to pay a sum of Rs 200,000 to the bereaved family and another amount of Rs50,000 to a man who was a relative of the deceased and had sustained injuries in the attack. The fine included penalty for the aggressor's act of lodging a false FIR against the bereaved family.
The Jirga fixed May 5, 2000 as deadline for the payment of the fine and in default pay another amount of Rs200,000 to the aggrieved.
The tribal court held that the fine money could be condoned if the aggrieved party agreed to marry any of its unmarried men with a woman of the aggrieved party.
Appendix: Additional Sources
http://www.anaserve.com/~mbali/rayne.htm
African Society Journal, Vol 20, pp.101-106, 1920/21.
Reprinted with permission.
Somal Tribal Law
by H. RAYNE.
Somal tribal laws are complicated in the extreme because they are unwritten and for other reasons. They are based on the Koran, and are considered very binding by the people who happen to be claimants or complainants, not quite so by those who are not; this is one of the other reasons. The clan is held responsible for the acts of its individuals, and an offense against a person becomes the affair of his or her clan; therefore, to avoid blood-feuds and tribal friction, the Serkal does not encourage the evasion of penalties incurred through infringement of tribal laws, even though such penalties have no parallel within our own or the Indian penal code. The whole system is based on compensation - compensation for anything and everything.
Certain acts committed with intent - for instance, homicide or grievous hurt - cost no more in damages than the same acts perpetrated accidentally. Compensation due or paid in settlement of a man or woman killed by another is called dia, or diya, and it is no unimportant work of an administrative officer in Somaliland to see that dia cases are settled in full. If they are not, the blood-feud eventuates, and there is no knowing where it may end. If Mousa lsmael, Gadabursi tribe, sub-tribe Rer Nur, Rer Farah Nur, kill Kalinleh Fahayeh of the Issa tribe by accident, in fair fight, or by cold-blooded murder, there is only one thing to be done about it. Rer Farah Nur section pay the murdered man's section a diya of one hundred camels. Had it happened to have to Kalinleh's sister who was killed, the dia payable would only have been fifty camels; thus one man is valued at two women. Of the dia payable, Ismael is responsible to his section for one-third out of his private property; if he has none his relations pay, but his section is responsible for a full settlement. One-third of the dia is paid to Fahayeh's relatives; the rest goes to his section. If by any chance the Rer Fara Nur or their tribe refuse to settle, Fahayeh's clan (and tribe probably) are going to see about it, and the chances are more blood will be spilt ere the affair is settled. That is why administrative officers take dia claims so seriously.
Dia is really a Muhammadan institution, and a very valuable one, too, in a savage land; for obvious reasons it encourages a healthy public opinion. In this wild land, peopled by nomads, men would never report murders just for the sake of seeing the murderers hung, and Government would stand as little chance of hearing about murders as of the gazelle slain by the hyaenas and jackals at night. But where a man is due compensation, according to his own tribal law, for the death of a relative, he reports at once, so that he may run no risks of forfeiting his claim. Of course, the higher the rate of Dia payable the greater deterrent it becomes to murder and homicide.
Although the rate is now more or less settled, at one time it varied considerably amongst different tribes. Twenty eight years ago the Issa, who are a poor tribe, had an agreement with the Gadabursi that the Dia payable between the two tribes would be ten she-camels, ten cows, one hundred sheep, and a marriageable girl with all her kit. At that time the payment of a girl in marriage was considered a very important and desirable item of the Dia as, whenever a male child was born of such a marriage, any blood-feuds between the tribes concerned were at an end. Nowadays the above tribes pay the full Dia of one hundred camels, and the girl is left out of the contract.
-- Don Neeper
b-leaver@usa.net
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