Vol 3 No 1 (2025)
Articles

Reconciling Pluralism and Rights: Advocating for Communitarian Legal Pluralism (CLP)

Charles Berebon
Rivers State University
Published April 26, 2025
Keywords
  • Communitarian Legal Pluralism,
  • Legal Pluralism,
  • Decentralized Justice,
  • Customary Law
How to Cite
Berebon, C. (2025). Reconciling Pluralism and Rights: Advocating for Communitarian Legal Pluralism (CLP). Advances in Law, Pedagogy, and Multidisciplinary Humanities, 3(1), 240-257. Retrieved from http://103.133.36.82/index.php/alpamet/article/view/914

Abstract

 Communitarian Legal Pluralism (CLP) is an emerging jurisprudential framework that challenges the dominance of state-centric legal systems by advocating for the coexistence of multiple, community-based normative orders. Rooted in communitarian philosophy and legal pluralist thought, CLP asserts that law should not be an exclusive product of state institutions but should instead emerge organically from the moral, cultural, and social fabric of communities. This theory bridges the gap between formal state law and informal, localized legal traditions, arguing that justice is most effective when it reflects the lived experiences and collective values of the people it governs. At its core, CLP is built on two foundational pillars: (1) communitarianism, which prioritizes collective identity, shared morality, and participatory governance over liberal individualism, and (2) legal pluralism, which recognizes that diverse legal systems—such as customary, religious, and indigenous laws—operate simultaneously within a single society. By synthesizing these perspectives, CLP proposes a decentralized model of legal authority where communities retain autonomy in dispute resolution, norm-setting, and justice administration, provided they adhere to overarching human rights principles. However, CLP is not without controversy. Critics argue that it risks legitimizing regressive practices under the guise of cultural relativism, potentially undermining gender equality, minority rights, and legal certainty. Proponents counter that a well-structured CLP framework can harmonize communal legal traditions with universal human rights through dialogue, institutional safeguards, and cross-system accountability mechanisms. Empirical case studies—such as Indigenous justice systems in Canada, hybrid Sharia-civil courts in Nigeria, and restorative justice models in New Zealand—demonstrate both the potential and challenges of CLP in practice. This paper explores CLP’s theoretical foundations, key principles, critiques, and real-world applications, ultimately assessing its viability as an inclusive alternative to rigid, top-down legal systems.

References

Ahamefule, I. C. (2018). Land Pledging (Igba-(Ala) Ibe): A Veritable Indigenous Source of Capital Formation among the Igbo of Southeast, Nigeria. (ICHEKE) A Multi-Disciplinary Journal of the Faculty of Humanities, 16(4), 97-110.
An-Na’im, A. A. (2008). Islam and the secular state: Negotiating the future of Sharia. Harvard University Press.
Arnakak, J. (2000). Inuit Qaujimajatuqangit: The role of Indigenous knowledge in supporting wellness in Inuit communities. Inuit Tapiriit Kanatami.
Babo-Soares, D. (2004). Nahe biti: The philosophy and process of grassroots reconciliation (and justice) in East Timor. The Asia Pacific Journal of Anthropology, 5(1), 15-33.
Benda-Beckmann, F. (2002). Legal pluralism and social justice in economic and political development. IDS Bulletin, 33(1), 46-56. https://doi.org/10.1111/j.1759-5436.2002.tb00006.x
Bennett, T. W. (2004). Customary law in South Africa. Juta and Company.
Berman, H. J. (1983). Law and revolution: The formation of the Western legal tradition. Harvard University Press.
Borrows, J. (2010). Canada’s Indigenous constitution. University of Toronto Press.
Clark, P. (2010). The Gacaca courts, post-genocide justice and reconciliation in Rwanda. Cambridge University Press.
Drumbl, M. A. (2007). Atrocity, punishment, and international law. Cambridge University Press.
Duru, I. U., Eze, M. A., Yusuf, A., Udo, A. A., & Saleh, A. S. (2022). Influence of motivation on workers' performance at the University of Abuja. International Journal of Social and Administrative Sciences, 7(2), 69-84.
Ehrlich, E. (1936). Fundamental principles of the sociology of law. Harvard University Press.
Fung, A. (2003). Recipes for public spheres: Eight institutional design choices and their consequences. Journal of Political Philosophy, 11(3), 338-367.
Geertz, C. (1983). Local knowledge: Further essays in interpretive anthropology. Basic Books.
Griffiths, J. (1986). What is legal pluralism? Journal of Legal Pluralism and Unofficial Law, 24(1), 1-55. https://doi.org/10.1080/07329113.1986.10756387
Habermas, J. (1996). Between facts and norms: Contributions to a discourse theory of law and democracy. MIT Press.
Hefner, R. W. (2011). Sharia politics: Islamic law and society in the modern world. Indiana University Press.
Hornberger, J. (2013). Policing and human rights: The meaning of violence and justice in the everyday policing of Johannesburg. Routledge.
Jackson, M. (2018). Indigenous law and gender in Aotearoa New Zealand. University of British Columbia Law Review, 51(1), 45-72.
Maxwell, G., & Morris, A. (2006). Restorative justice for juveniles in New Zealand. Oxford University Press.
Merry, S. E. (1988). Legal pluralism. Law & Society Review, 22(5), 869-896. https://doi.org/10.2307/3053638
Metz, T. (2011). Ubuntu as a moral theory and human rights in South Africa. African Human Rights Law Journal, 11(2), 532-559.
Nader, L. (2002). The life of the law: Anthropological projects. University of California Press.
Okoko, C. O., & Ahamefule, I. C. (2023). Historicizing Political Dichotomy Among the Double Unilineal but Prevalently Matrilineal Cross River Igbo. British Journal of Multidisciplinary and Advanced Studies, 4(5), 1-26.
Okon, I. E., & Ahamefule, I. C. (2023). INDIGENOUS AGRARIAN INSTITUTIONS FOR CAPITAL FORMATIONS AMONG THE IBIBIO PEOPLE, 1900-2000. AKWA IBOM STATE UNIVERSITY JOURNAL OF ARTS, 4(1).
Ota, E. N., Okoko, C. O., & Ahamefule, I. C. (2022). Fiscal federalism and resource control in Nigeria: Deconstructing conundrum. Global Journal of Arts, Humanities and Social Sciences, 10(1), 1-20.
Santos, B. de S. (2002). Toward a new legal common sense: Law, globalization, and emancipation (2nd ed.). Butterworths.
Speed, S. (2008). Rights in rebellion: Indigenous struggle and human rights in Chiapas. Stanford University Press.
Strathern, M. (2005). Kinship, law and the unexpected: Relatives are always a surprise. Cambridge University Press.
Tauri, J. (2018). Indigenous justice and restorative justice. In E. Zinsstag & M. Keenan (Eds.), Restorative justice in context (pp. 145-160). Routledge.
Truth and Reconciliation Commission of Canada. (2015). Honouring the truth, reconciling for the future: Summary of the final report of the Truth and Reconciliation Commission of Canada.
Tyler, T. R. (2006). Why people obey the law. Princeton University Press.
Usendok, I. G., Akpan, A., & Ekpe, A. N. (2022). Effect of Board Size and Board Composition on Organizational Performance of Selected Banks in Nigeria. International Journal of Business and Management Review, 10(5), 1-25.
Uto, S. C., Uwa, K. L., & Akpan, A. (2024). Knowledge management and competitive advantage in selected manufacturing firms in Akwa Ibom State. International Journal of Business and Management Review, 12(1), 1-20.
Xanthaki, A. (2016). Indigenous rights and United Nations standards: Self-determination, culture and land. Cambridge University Press.
Yazzie, R. (2005). Navajo peacemaking and restorative justice. Journal of Contemporary Criminal Justice, 21(1), 58-73. https://doi.org/10.1177/1043986204271728