蒙古族刑事习惯法在当代的适用及调适研究
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摘要
蒙古族刑事习惯法中很多传统的刑事习惯如私立救济、刑事和解、生态刑事惯习、"长老"参与刑事调解机制等至今仍然在蒙古族聚居地方调解和化解有关社会矛盾中发挥着积极作用,说明蒙古族刑事习惯法的存在符合蒙古族特定文化的需求,在一定程度上促进了蒙古族聚居区和谐社会的建设,有利于构建人与自然和谐相处的生态秩序,为多元化纠纷解决机制的贯彻实施提供了助力。但是,传统蒙古族刑事习惯法在当下同样存在着严重的滞后性,无法应对新型的犯罪类型,部分内容与国家制订的刑法存在矛盾和冲突。因此,必须在遵照并执行国家刑法的前提下,合理运用蒙古族刑事习惯法的积极因素,构建多元纠纷解决机制,处理好社会生活、生产中出现的各种矛盾和纠纷。
Many traditional criminal habits in the Mongolian Customary Criminal Law, such as private relief, criminal reconciliation, ecological criminal habits and the participation of "the elders" in the criminal mediating mechanism, still play an active role in mediating and resolving relevant social contradictions in the Mongolian communities, which shows that the Mongolian Customary Criminal Law can meet the needs of the specific Mongolian culture and promote the construction of a harmonious society in the Mongolian-inhabited area in some aspects, and helps the construction of the ecological order of harmonious coexistence between man and nature, and provides assistance for the implementation of the diversified dispute resolution mechanism. However, at present, the traditional Mongolian Customary Criminal Law also has its defects because it is unable to cope with the new types of crime, and some of its contents are not in line with the national criminal law. Therefore, on the premise of abiding by and enforcing the national criminal law, we must reasonably use the positive factors of the Mongolian Customary Criminal Law, construct a pluralistic dispute resolution mechanism, and deal with all kinds of contradictions and disputes in our social life and production.
Many traditional criminal habits in the Mongolian Customary Criminal Law, such as private relief, criminal reconciliation, ecological criminal habits and the participation of "the elders" in the criminal mediating mechanism, still play an active role in mediating and resolving relevant social contradictions in the Mongolian communities, which shows that the Mongolian Customary Criminal Law can meet the needs of the specific Mongolian culture and promote the construction of a harmonious society in the Mongolian-inhabited area in some aspects, and helps the construction of the ecological order of harmonious coexistence between man and nature, and provides assistance for the implementation of the diversified dispute resolution mechanism. However, at present, the traditional Mongolian Customary Criminal Law also has its defects because it is unable to cope with the new types of crime, and some of its contents are not in line with the national criminal law. Therefore, on the premise of abiding by and enforcing the national criminal law, we must reasonably use the positive factors of the Mongolian Customary Criminal Law, construct a pluralistic dispute resolution mechanism, and deal with all kinds of contradictions and disputes in our social life and production.
引文
① 杜宇:《当代刑法实践中的习惯法—一种真实而有力的存在》,《中外法学》2005年第1期。
② 特木尔宝力道:《论蒙古族习惯法的几个问题》,《内蒙古大学学报(人文社会科学版)》2002年第1期。
③ 额尔登:《蒙古族习惯法的法理学分析》,《西北民族大学学报(哲学社会科学版)》2008年第2期。
(1)萨其荣桂:《蒙古族聚居区的刑事和解实践考察—文化与个体行动逻辑的解释框架》,《民间法》2012年第11卷。
(2)杨华双:《嘉绒藏区刑事习惯法分析》,《甘肃政法学院学报》2006年第1期。
(3)刘冠博,张晓萍:《浅谈公安执法中民族习惯法与现行法律的调适》,《黑龙江民族丛刊》2017年第2期。
(4)吴群:《浅谈蒙古族聚居区纠纷解决中的习惯法运用》,《民族论坛》2013年第6期。
(5)韩宏伟:《困境与出路:少数民族刑事习惯法的现代转型》,《云南社会科学》2010年第4期。
(6)苏力:《法治及其本土资源》,北京:中国政法大学出版社,1996年版,第36页。
(7)苏永生:《国家刑事制定法对少数民族刑事习惯法的渗透与整合—以藏族“赔命价”习惯法为视角》,《法学研究》2007年第6期。
(8)戴小明,谭万霞:《论民族习惯法与国家法的冲突及整合》,《广西民族大学学报(哲学社会科学版)》2006年第6期。
(9)王孔敬,佟宝山:《论古代蒙古族的生态环境保护》,《贵州民族研究》2006年第1期。
② 特木尔宝力道:《论蒙古族习惯法的几个问题》,《内蒙古大学学报(人文社会科学版)》2002年第1期。
③ 额尔登:《蒙古族习惯法的法理学分析》,《西北民族大学学报(哲学社会科学版)》2008年第2期。
(1)萨其荣桂:《蒙古族聚居区的刑事和解实践考察—文化与个体行动逻辑的解释框架》,《民间法》2012年第11卷。
(2)杨华双:《嘉绒藏区刑事习惯法分析》,《甘肃政法学院学报》2006年第1期。
(3)刘冠博,张晓萍:《浅谈公安执法中民族习惯法与现行法律的调适》,《黑龙江民族丛刊》2017年第2期。
(4)吴群:《浅谈蒙古族聚居区纠纷解决中的习惯法运用》,《民族论坛》2013年第6期。
(5)韩宏伟:《困境与出路:少数民族刑事习惯法的现代转型》,《云南社会科学》2010年第4期。
(6)苏力:《法治及其本土资源》,北京:中国政法大学出版社,1996年版,第36页。
(7)苏永生:《国家刑事制定法对少数民族刑事习惯法的渗透与整合—以藏族“赔命价”习惯法为视角》,《法学研究》2007年第6期。
(8)戴小明,谭万霞:《论民族习惯法与国家法的冲突及整合》,《广西民族大学学报(哲学社会科学版)》2006年第6期。
(9)王孔敬,佟宝山:《论古代蒙古族的生态环境保护》,《贵州民族研究》2006年第1期。