Abstract

Southern Criminologies offer an important site for representing Indigenous voices that can promote viable anti-colonial, reformist and abolitionist goals. This is crucial as Indigenous people and many other subaltern groups are commonly the objects of criminal justice research, rather than equal collaborators in the research process. This paper views Southern Criminologies as positive sites for incorporating traditional and emerging forms of Indigenous storytelling to supplement, rather than contradict, claims for the decolonization of criminology. We examine this argument in respect of two long-standing criminological developments. The first is a robust critical epistemology that challenges positivist assumptions about knowledge-building by overturning established racial, class, gendered and related power relations to reimagine how justice can be conceived. The second is the profound absence of qualitative forms of storytelling, and Indigenous storytelling specifically, that are credited for documenting the harmful links between law and order, justice administration, control, surveillance and the persistent lack of accountability for harmful conduct in criminological theory, methods and curricula. We suggest Southern Criminology can accommodate intellectual criticism by using stories to reimagine otherwise unchallenged facts about justice and surveillance in colonized societies, while offering a critical theoretical and applied bridge to connect Indigenous and non-Indigenous knowledges. This project requires attentiveness to the lived and imagined experiences of justice in Indigenous societies since colonization, and informed critiques of Northern metropolitan epistemologies that have contributed to attempted genocide and ongoing forms of coloniality through the institutional suppression of subaltern voices in Australia and other settler-colonial societies.

摘要

南方犯罪学为代表土著声音提供了一个重要场所，可以促进可行的反殖民主义、改革主义和废奴主义目标。这一点至关重要，因为原住民和许多其他下层群体通常是刑事司法研究的对象，而不是研究过程中的平等合作者。本文将南方犯罪学视为整合传统和新兴形式的土著故事以补充而非矛盾犯罪学非殖民化主张的积极场所。我们根据两个长期的犯罪学发展来检验这一论点。第一个是强有力的批判认识论，它通过推翻既定的种族、阶级、性别和相关的权力关系，以重新构想如何构想正义。第二是严重缺乏讲故事的定性形式，特别是土著讲故事，这些形式被认为记录了法律和秩序、司法管理、控制、监视之间的有害联系，以及犯罪学理论、方法中对有害行为的持续缺乏问责制和课程。我们建议南方犯罪学可以通过使用故事来重新想象关于殖民社会中的正义和监视的其他无可争议的事实来适应知识分子的批评，同时提供一个重要的理论和应用桥梁来连接土著和非土著知识。这个项目需要关注自殖民化以来土著社会中生活和想象中的正义经历，