INTRODUCTION 13
constructed through the contest of these various norm-generating
communities.
26
Thus, although “of cial” norms articulated by sovereign
entities obviously count as “law,” such of cial assertions of prescriptive
or adjudicatory jurisdiction are only some of the many ways in which
normative commitments arise.
Moreover, legal pluralists have sought to document hybrid legal
spaces, where more than one legal, or quasi-legal, regime occupies the
same social eld.
27
Historically, such sites were most prominently associ-
ated either with colonialism – where the legal system imposed by empire
was layered on top of indigenous legal systems
28
– or the study of reli-
gion – where, as noted previously, canon law and other spiritual codes
have often existed in an uneasy relationship with the state legal system.
29
and Global Legal Pluralism: Lessons from the Narmada Valley Struggle in India, 18
Leiden J. Int’l L. 345 (2005) (U.K.); Brian Z. Tamanaha, A Non-Essentialist Version
of Legal Pluralism, 27 J.L. & Soc’y 296 (2000); Sally Engle Merry, International Law
and Sociolegal Scholarship: Toward a Spatial Global Legal Pluralism (Studies in Law,
Politics, & Society, Vol. 41 Austin Sarat ed., 2007).
26
See Robert Cover, Foreword: Nomos and Narrative, The Supreme Court 1982 Term,
97 Harv. L. Rev. 4, 43 (1983) [hereinafter Cover, Nomos and Narrative] (“The position
that only the state creates law . . . confuses the status of interpretation with the sta-
tus of political domination.”); see also Robert Cover, The Folktales of Justice: Tales
of Jurisdiction, in Narrative, Violence, and the Law: The Essays of Robert Cover 173,
176 (Martha Minow, Michael Ryan, & Austin Sarat eds., 1992)(“[A]ll collective behav-
ior entailing systematic understandings of our commitments to future worlds [can
lay] equal claim to the word ‘law.’”) (alterations in original); Perry Dane, The Maps of
Sovereignty: A Meditation, 12 Cardozo L. Rev. 959, 963–4 (1991) (“This Article belongs
to a body of legal scholarship that refuses to limit the domain of law to the law of the
state.”).
27
See Moore, The Semi-Autonomous Social Field, supra note 25, at 720.
28
See, e.g. , Leopold Pospisil, Modern and Traditional Administration of Justice in New
Guinea, 19 J. Legal Pluralism 93 (1981).
29
See, e.g. , Carol Weisbrod, The Boundaries of Utopia (1980) (examining the contrac-
tual underpinnings of four nineteenth-century American religious utopian commu-
nities: the Shakers, the Harmony Society, Oneida, and Zoar). As Marc Galanter has
observed, the eld of church and state is the “locus classicus of thinking about the mul-
tiplicity of normative orders.” Galanter, supra note 25, at 28; see also Carol Weisbrod,
Family, Church and State: An Essay on Constitutionalism and Religious Authority, 26
J. Fam. L. 741 (1988) (analyzing church-state relations in the United States from a plu-
ralist perspective).