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Abstract Institutions to regulate marriage and sexual mores are nearly universal across human societies to assure production and reproduction and weave the fabric of society. The stakeholders are many. What happens when marital traditions break down in times of rapid change? Taking a long-term perspective, we will first look at developments in marital institutions that occurred after the arrival of the sweet potato (ca. 400 BP) among the Enga of Papua New Guinea. Next, we will document changes in recent marital practices of 402 Enga women collected in 2007. With data from 270 public forums in customary courts applying restorative justice between 2008 and 2019, we will consider (a) the impact of the breakdown of marital institutions and (b) responses to adapt norms to new practices. In the absence of regulation by ‘traditional’ institutions, individuals pursue their own interests and passions with negative outcomes for families and communities. Communities, non-governmental organisations, churches and government throughout Papua New Guinea are seeking to adapt norms to new conditions. We consider both norm change resulting from community action via customary courts and what communities strive to preserve. Cultural institutions and accompanying norms are important factors in assuring production and reproduction; however, they can instill attitudes that inhibit adaptation. 

Cultural norms are key to cooperation in human societies. How they are regulated, maintained, and adapted to the change remains a matter of debate. Humans have dispositions for both retributive and restorative justice; recent focus has been on third-party punishment, punitive sanctions by those not directly harmed, as key for norm enforcement. However, punishment does not engage the essential proficiencies and emotions critical to cooperation in small-scale societies with high dependence on collective action, sharing, and exchange. Third-party participation in norm enforcement is examined with data from a 10-y study among the Enga of Papua New Guinea. The Enga have a plural justice system with formal courts practicing retributive justice and customary courts applying restorative measures. Most cases are brought to customary courts. Drawing on observations from 333 village customary court cases concerning assault, marriage, land, and property violations, third-party engagement outside of and during customary court hearings is analyzed. Results show that all sides are heard, restoration is prioritized, and third-party punishment is rare; rather, third parties help with compensation to reintegrate wrongdoers and resolve conflicts. Repeated offenders and free riders receive ever less community support. Third parties contribute substantially both during and outside of customary court sessions to help kin, pursue economic agendas, or gain reputation. They also act generously to build a strong community. Emphasis is on amends to the victim for fairness, not punishment of the offender. Broad third-party participation is maintained throughout times of rapid change to adapt while supporting essential structures of society.