We begin with an obvious observation about trafficking in alternatives-when one engages with the possibility of better worlds as an anthropologist or as a sociolegal scholar, this entails engaging with social analysis, both how analysts parse the world and how their fieldwork interlocutors do. Analyzing crafting the otherwise involves tracking one's fieldwork interlocutors' own reflexive social analysis, analyses which shape the strategies deployed, and the responses these strategies elicit. This focus on reflexivity appeals to anthropologists and sociolegal scholars because it allows us to turn away from the conceptual traps inherent to hegemony and resistance. Scholars are encouraged to explore the techniques people use to imaginatively try new forms, instead of focusing largely on whether a set of practices recreates state or insti-