Restorative Justice: Practice and Theory

Restorative practices are being used throughout the world as a response to problem behaviors in schools in an effort to stop the use of ineffective and disproportionately-applied exclusionary discipline methods. Research has been primarily quantitative in nature; thus, the purpose of this qualitative study was to explore the lived experiences of six middle school staff members during the first two years of school-based restorative practices implementation. The restorative justice theoretical framework was used to ground this phenomenological study. This framework encompasses the origins of restorative justice, affect theory, and reintegrative shame theory

There is a higher court than courts of justice and that is the court of conscience. It supercedes all other courts. -Mahatma Gandhi We must take sides. Neutrality helps the oppressor, never the victim. Silence encourages the tormentor, never the tormented. -Elie Wiesel In the dawning of an age in which victim rights and victim-centred justice responses are gaining momentum, inspiring nation-wide debate, and giving birth to new legislation and action, we must, more than ever, consider taking sides. Indeed, if we are to truly improve the "justness" of our justice responses, we must seek neither neutrality nor partiality as our guiding motto, but take the side of every individual who comes within our custody, our care, our Circle, and our conflict community. This is because mounting research shows that victimization is socially constructed, imperfectly captured by our legal systems, obfuscated by contextual variables, and often shared by multiple parties in a conflict. Thus, uniting the reality of victim needs and the need for a more shared reality about victimization, this chapter calls for an increase in multi-partiality, an approach that allows us to speak up for not only "official" victims but all those who experience victimization when acts of harm occur.

The purpose of the research is to provide an explanation of how restorative justice is used in constitutional practice. In its implementation there has been development, due to awareness of the importance of restorative justice. So, the support of various parties, government, non-governmental organizations, civil society is needed so that restorative justice becomes an integral part of the Indonesian justice system in facing the challenges of law enforcement and constitutional practices which are explained in detail in the theory of Restorative Justice and the effectiveness of law enforcement. The research method was carried out normatively and sociologically with a descriptive analytical research design and using secondary and tertiary data to explain the writing of the research with the research locus in the Constitutional Procedural Law (HTN) courts. The findings of research on how restorative justice is used in constitutional practices can make law enforcement procedures that are inclusive, fair, and beneficial to society stronger. The utilization of supportive equity can assist with fortifying the groundworks of Indonesian state organization which depends on the standards of a vote based system, equity, and common liberties (HAM). The findings of the research lead to the following recommendations: (1) Indonesia must begin the process of developing a restorative justice law: (2) the government needs to increase the capacity of institutions and human resources involved in restorative justice; (3) it is necessary to collaborate with various parties to increase public awareness of the benefits of restorative justice (4) collaborate with various stakeholders to evaluate the restorative justice program. Attribution-ShareAlike 4.0 International (CC BY-SA 4.0)

Positive and effective school discipline is critical to promoting students' successful learning and well-being. This guidance provides an evidence-based framework for effective school discipline policies and practices that promote a positive school climate, reinforce positive and prosocial behaviors, promote school safety, and keep students in the classroom and out of the juvenile justice system. These efforts require a collaborative, multidisciplinary approach including school psychologists, school administrators, teachers, school-employed mental health professionals, and other specialized instructional support personnel. As such, it is essential to develop a shared understanding of the key components of effective discipline, the benefits of effective practices, consequences of punitive discipline, and specific steps schools can take to implement effective approaches. This document outlines these key practices and offers federal, state, and local policy recommendations to promote equitable and effective discipline and to reduce the use of suspension, expulsion, and other exclusionary discipline practices.

Tämä kirjallisuuskatsaus on osa ympäristöministeriön rahoittamaa tutkimusta Maankäytön konfliktit ja niiden ratkaisumahdollisuudet kaavoituksessa, jonka tavoitteena on selvittää suomalaisten maankäytön konfliktien piirteitä ja ratkaisumahdollisuuksia maankäytön suunnittelussa. Konfliktien ratkaisu ja hallinta on ajankohtainen aihe. Maankäyttö-ja rakennuslain pyrkimys vuorovaikutuksen lisäämiseen korostaa paikallisten toimijoiden valmiuksia ja keskinäisten suhteiden merkitystä kaavoituksessa. Lisääntyvä vuorovaikutus voi kuitenkin merkitä paitsi yhteistyön helpottumista myös jännitteiden ja ristiriitojen puhkeamista konflikteiksi. Tästä syystä erilaisia konfliktien ratkaisun ja hallinnan keinoja tarvitaan maankäytön suunnittelussa entistä kipeämmin. Tutkimushankkeessa on tämän kirjallisuuskatsauksen lisäksi toteutettu suomalaisen maankäytön konfliktin olemusta ja syntymekanismeja kartoittava kysely. Aiheeseen syvennytään myös tapaustutkimuksen avulla. Näiden tutkimusten tulokset julkaistaan vuonna 2005 omana raporttinaan.

A presente pesquisa busca analisar a aplicação da Justiça Restaurativa (JR) no Brasil como um método alternativo de resolução de conflitos, alinhando-a com o Objetivo de Desenvolvimento Sustentável (ODS) nº 4 da Organização das Nações Unidas (ONU), que visa assegurar uma educação inclusiva, equitativa e de qualidade, desenvolvendo
oportunidades de aprendizagem ao indivíduo durante a vida. A JR, ao consagrar uma cultura de paz e inclusão, contribui para a construção de uma educação fundamentada em valores de diálogo e respeito mútuo, imprescindíveis para alcançar os objetivos educacionais propostos
pelo ODS 4. Nesse sentido, a pesquisa tece considerações gerais acerca da justiça restaurativa e seus elementos essenciais. Posteriormente, realiza um panorama sobre as práticas de justiça
restaurativa e como essas são utilizadas para fins de educação e não de punição, afastando a ideia de uma abordagem violenta e considerando uma prática humanitária, para uma nova forma de promoção dos direitos humanos, da cidadania, da inclusão e da paz social. A metodologia utilizada foi a pesquisa bibliográfica, revisando literatura relevante e analisando projetos pilotos de JR em contextos educacionais no Brasil.

ISSN: 2316-4212

O artigo examina a trajetória e a recepção da obra restaurativista do criminólogo australiano John Braithwaite no Brasil. Considerando o risco de importação irrefletida de obras estrangeiras em meio a uma conjuntura de colonização da Justiça Restaurativa, questiona-se qual a repercussão dessa obra sobre o pensamento restaurativista brasileiro. Por meio de revisão sistemática, em um primeiro momento, examina-se o estado da arte da Justiça Restaurativa de Braithwaite enquanto objeto de pesquisa de trabalhos científicos publicados no Brasil. Em um segundo momento, investiga-se a maneira como sua obra é referenciada por pesquisadores nacionais. Os principais resultados revelam um número ínfimo de trabalhos científicos publicados no país, em português, que se dedicam ao estudo da obra braithwaiteana, ao passo em que demonstram uma tendência à referenciação seletiva e superficial. Conclui-se que a escassez de trabalhos científicos extensivos voltados ao tema, associada a uma tendência de abordagens superficiais, corroboram a existência de um processo de colonização do saber da Justiça Restaurativa brasileira e a necessidade de pesquisas mais verticalizadas.

The purpose of the research is to provide an explanation of how restorative justice is used in constitutional practice. In its implementation there has been development, due to awareness of the importance of restorative justice. So, the support of various parties, government, non-governmental organizations, civil society is needed so that restorative justice becomes an integral part of the Indonesian justice system in facing the challenges of law enforcement and constitutional practices which are explained in detail in the theory of Restorative Justice and the effectiveness of law enforcement. The research method was carried out normatively and sociologically with a descriptive analytical research design and using secondary and tertiary data to explain the writing of the research with the research locus in the Constitutional Procedural Law (HTN) courts. The findings of research on how restorative justice is used in constitutional practices can make law enforcement procedures that are inclusive, fair, and beneficial to society stronger. The utilization of supportive equity can assist with fortifying the groundworks of Indonesian state organization which depends on the standards of a vote based system, equity, and common liberties (HAM). The findings of the research lead to the following recommendations: (1) Indonesia must begin the process of developing a restorative justice law: (2) the government needs to increase the capacity of institutions and human resources involved in restorative justice; (3) it is necessary to collaborate with various parties to increase public awareness of the benefits of restorative justice (4) collaborate with various stakeholders to evaluate the restorative justice program. Attribution-ShareAlike 4.0 International (CC BY-SA 4.0)

O Conselho Nacional de Justiça, nos seus relatórios anuais sobre as métricas do Poder Judiciário, compreende que a sociedade brasileira enfrenta uma alta propensão ao litígio e que ano após ano, o Judiciário mostra-se cada vez mais abarrotado de processos complexos e morosos. Sabe-se que essa situação é agravada pela tendência litigiosa da população brasileira, que busca constantemente a via judicial para a resolução de seus conflitos. Além disso, o sistema tradicional de litígios judiciais também tem o efeito de retirar a autonomia das partes envolvidas, uma vez que a decisão final é dada pelo juiz que impõe a solução da lide. Posto isso, é necessário que se busquem novas medidas para a resolução mais célere e eficiente destes conflitos e, para haver uma emancipação das partes e da sociedade da posição de orfandade. Deste modo, o presente artigo foi empreendido no sentido de investigar a necessidade de se implementar as práticas de Justiça Restaurativa em todos os âmbitos do Poder Judiciário. Portanto, parte-se das hipóteses de que, (i) há necessidade de meios mais céleres e práticos para as resoluções dos conflitos, que se darão através da Justiça Restaurativa, que vai além do simples julgamento dos conflitos; (ii) esse meio de resolução de conflitos tem como objetivo central a transformação social e a construção de comunidades mais justas e coesas, trazendo a paz e justiça social; (iii) tal instituição, visa pregar a importância da participação ativa das partes envolvidas, através do diálogo e da promoção da responsabilidade e empoderamento comunitário.

emerging results on the links between family and sexual violence (FSV) and financial hardship among the women we interviewed. This blog shares some holds a Diploma in Teaching, Bachelor of Education, and Master of Communication Studies specialising in development and media communication.

A expressão justiça restaurativa é atribuída à Albert Eglash (1977), um psicólogo estadunidense, que foi utilizada posteriormente para definir processos de justiça que acolhem vítimas, ofensores e comunidade para lidar com um dano causado e como ele deve ser reparado. Neste processo diferenciado, há diversos tipos de fazer justiça, alguns inspirados nas metodologias e cosmovisão indígenas, aborígenes, ancestrais etc., outras orientadas pela modernidade.
Mas muito mais do que um método, a justiça restaurativa é um princípio que orienta o ser e o dever-ser. É uma cosmovisão que compreende a violência praticada como fenômeno que atinge a humanidade e que um processo dialógico de responsabilização, reparação de dano e atendimento de necessidades, pode ser mais efetivo que a imposição de um castigo ou uma punição, sem qualquer reflexão sobre o dano cometido. Sendo, então, uma visão de mundo, é holística, pois busca compreender o conflito em sua totalidade, não o vendo como algo negativo, mas como parte da vida em sociedade e que pode, e deve ser ressignificado.
É consenso acadêmico no Brasil que a justiça restaurativa brasileira foi institucionalizada no ano de 2005 com os programas do PNUD/ILANUD, com posterior regulamentação pelo Conselho Nacional de Justiça (CNJ) nos anos seguintes. No entanto, afora a institucionalização oficial, a justiça restaurativa já era aplicada e disseminada desde a década de 1990 nas escolas de São Paulo e nos morros do Rio de Janeiro (PALLAMOLLA, 2019). As práticas de justiça restaurativa são orientadas pela participação da comunidade e o estilo de vida comunitário e seus princípios e valores também podem ser encontrados em diversas comunidades nativas latino-americanas, pois “não há na América tradição mais antiga que o modo comunitário de produção e de vida. Além de ser a mais antiga, a comunidade é a tradição mais teimosa, a mais obstinadamente viva” (GALEANO, 2005, p. 66).
Apesar de a justiça restaurativa encontrar-se em plena expansão, dentro e fora do Poder Judiciário no Brasil, com práticas de norte a sul do país, o processo de inserção da prática pelas instituições foi cooptado pelas estruturas colonizadoras e opressoras, sem preocupar-se com a responsabilidade diante das violências praticadas por estas próprias instituições e com os danos perpetuados por seus agentes. Desta forma, este capítulo incentiva uma provocativa reflexão sobre a responsabilidade do Estado brasileiro em criar políticas e programas de justiça restaurativa que atendam do reconhecimento e da co-responsabilidade do Estado, face aos danos e violências praticadas pelo próprio. 
A problematização deste artigo conecta a hipótese de que a responsabilização restaurativa precisa ser ampliada também para o Estado e que a justiça restaurativa no contexto brasileiro tem o compromisso de enfrentar o encarceramento em massa, que criminaliza a pobreza e perpetua o status quo. Isso porque o Estado não pode se fazer conhecer às pessoas somente em seu caráter punitivo, mas também protetivo, porque este é o fundamento das democracias e da construção da paz. A justiça restaurativa tem o potencial de ser subversiva e emancipatória, por permitir o protagonismo de populações historicamente marginalizadas pelo Estado e pela sociedade, entretanto, esse mesmo potencial só será alcançado com a responsabilização e reciprocidade na garantia de direitos aos seus cidadãos.
A construção metodológica desta pesquisa possui natureza qualitativa exploratória, por meio de pesquisa bibliográfica e documental para apresentar provocações críticas e reflexivas sobre a justiça restaurativa no contexto de um país colonizado, como o Brasil. E, com isso, as vicissitudes que esta condição traz para a vida coletiva e tudo o que deriva dela, como o atendimento do sistema de justiça e, no caso deste texto, da justiça restaurativa.

Este artigo tem como objetivo explorar e analisar as práticas de abordagens restaurativas em contextos organizacionais, focando na inclusão, diversidade e transformação de conflitos a partir dos princípios da Justiça Restaurativa. Ao longo de 20 meses de estudo empírico (agosto de 2021 a abril de 2023), as autoras buscaram implementar práticas restaurativas em organizações públicas e privadas, visando promover um ambiente cooperativo, inclusivo e não violento. A metodologia adotada é qualitativa e exploratória, combinando pesquisas bibliográficas com análise de caso concreto e observação participante. Este estudo foi dividido em quatro seções principais: a) a abordagem restaurativa no âmbito organizacional: introduz o conceito de abordagens restaurativas e como essas práticas podem transformar a gestão de conflitos em organizações, promovendo a cooperação e a inclusão; b) a profissionalização e ampliação das possibilidades de trabalho remunerado dos restaurativistas: discute a necessidade de profissionalização das práticas restaurativas e a criação de oportunidades de trabalho remunerado, destacando a importância de integrar essas práticas ao mercado de trabalho contemporâneo; c) a potencialidade das abordagens restaurativas a partir dos conflitos da diversidade e da inclusão das diferenças: explora como as práticas restaurativas podem ser aplicadas para enfrentar e transformar os conflitos que surgem da diversidade e inclusão nas organizações, e d) desafios para as abordagens restaurativas nesses contextos: analisa os desafios enfrentados na implementação dessas práticas, incluindo questões terminológicas, limitações materiais e a adaptação a diferentes contextos geográficos. A conclusão destaca a importância de se criar uma cultura organizacional baseada na cooperação e no respeito à diversidade, utilizando as abordagens restaurativas como ferramentas essenciais para a transformação das relações e a promoção de um ambiente de trabalho mais justo e inclusivo. Além disso, reforça a necessidade de remunerar adequadamente os profissionais que atuam na Justiça Restaurativa para garantir a sustentabilidade e o impacto duradouro dessas práticas nas organizações.

Executando círculos resgatamos as tradições da Justiça Restaurativa nas comunidades indígenas e estaremos nos adaptando à realidade local para a prevenção de violência e a propagação da cultura de paz. A prática restaurativa indígena pode vir a revelar violências estruturais tais como questões de gênero, raça e etnia. Marco Aurélio Luz é o grande pioneiro no resgate das tradições de justiça nas comunidades indígenas latino-americanas.

Restorative Justice (RJ) offers a transformative approach to addressing criminal behavior by focusing on healing and
restitution rather than punishment. This manuscript examines RJ’s foundational principles, highlighting its roots in
indigenous practices and its contrast with traditional retributive justice models. Evidence from diverse cultural and legal
contexts demonstrates RJ’s effectiveness in reducing recidivism, promoting offender rehabilitation, and enhancing
community cohesion. However, the manuscript also addresses challenges, such as implementation difficulties and
limitations in cases of gender-based violence. By presenting a comprehensive analysis of RJ’s benefits and obstacles,
this manuscript underscores its potential to create a more compassionate and effective criminal justice system.

this study delves into the detrimental consequences of incentives for parties involved in theft, focusing on the context of indonesian local wisdom. while incentives are commonly employed to motivate specific behaviors, this study sheds light on how they can exacerbate the adverse impacts of theft in the indonesian cultural context. this study used qualitative research methods, including interviews and ethnographic observations, to investigate how material or immaterial incentives contribute to the perpetuation of theft and its negative repercussions within the framework of indonesian local wisdom. the findings reveal that in some cases, incentives fail to deter theft and encourage the continuation of this illicit activity, thus undermining the principles of communal harmony and traditional values in indonesian society. this research calls for reevaluating incentive-based strategies and reintegrating local wisdom to address these issues in indonesia.

Wilma  and I have been friends since when I first met her while a journalist with Mennonite Reporter  (now Canadian Mennonite Magazine ), in about 1990. Her daughter, Candace, had been murdered in 1984. 
Wilma has been for me constant reminder that, on the receiving end of violent crime is the victim, is the community: both profoundly grieving, needy, bewildered, fearful. We Restorative Justice advocates — of whom she is one! — must bear that constantly in mind.
Her contributions to the victim community in serious and violent crime, and to Restorative Justice, have been immense and immeasurable.

It was my niece, Kristi Fairholm Mader, 1 who suggested, a few years ago, that I read the book under review. I wrote this after that read, and sent it to her. There are founded accusations of plagiarism sometimes in Hari's writings: a temptation for journalists no doubt. But he does his homework! This, in my view, is a brilliant, prophetic, and hopeful exposé of the "war on drugs."

I did this book review several years ago. Vernard Eller explains in the book that he was inspired to write it in light of Jacques Ellul's 1 Anarchy and Christianity. 2 Walter Wink 3 did a whole trilogy on biblical "Powers" language.

In particular, the last book, Engaging the Powers, aligns with and extends Ellul's and Eller's theses. Inarguable is the thesis that the Judeo-Christian Tradition points to Jesus' primacy over the Powers. In Christian Church history, perhaps the greatest betrayal of Jesus is its being in bed with the Powers. The great historic Church Traditions-Orthodoxy, Roman Catholicism, Anglicanism-are all variously tainted by-at times awash in-this infidelity, as is much of Protestantism. (For one example only: the King/Queen of England is still head of the Anglican Church.. . Titular today, but historically, despots.

After I published this review in a local Christian rag in 1998, I received a phone call from a volunteer for the prison visitation program I’d just become Director of in Abbotsford, British Columbia, Canada.

The Christian Reformed (Calvinist) volunteer came to my office to inform me how upset he had been by the review you’re about to read. The Bible teaches the Death Penalty, he vigorously (dogmatically!) affirmed. And he was there to prove it to me!

After listening to him for quite a while, and a little response here and there, he then switched to a more conciliatory tone. He had, so I learned, become a prison volunteer with one stated proviso to our Volunteer Co-ordinator and friend, Jim Wilson: he refused to visit someone in prison for murder: they deserved the death sentence — though such was in Canada abolished in 1987. . . But — and then came the punchline — he ended up agreeing to visit a murderer after all, since such was the only available “match” at the time. But more: he was then actually happily matched to a second such!
In our true humanity, if we are so attuned, when we are told not to shoot until we see the “whites of their eyes,”  then we will never shoot, for up that close, we see in those eyes reflected back their — and our true humanity. . .
Such is ever the way of Christ.

I first learned of Doug Frank when he was invited to Regent College by friend and professor, Loren Wilkinson, to lecture in the 1980s. The history prof then, Don Lewis — a former fellow student — was quite upset by what Frank had to say, and challenged him to a debate. To put it mildly: Doug Frank can hold his own! . . .
His book, published by then, Less Than Conquerors: How Evangelicals Entered the Twentieth Century,  was for me an outstanding read: combining erudition and passion with great historiographical and sociological acumen: on top of which, it was a rousing prophetic tract — and a great service for the Church.
At least, a service for those trying to have eyes and ears to see/hear.
As my friend Ron Dart says, though, the “Evangelical Sanhedrin” was sadly unkind to him. . . Ron and I had planned visiting him a few years ago, but that unfortunately fell through.
The book reviewed in this chapter is once again outstanding — for those with those right kinds of eyes and ears.

This was published in the Mennonite Brethren Herald,  January 1, 2009.

Advocates of Restorative Justice seek to reclaim the nonviolence of Jesus. Their cry echoes the refrain of a wonderful Negro spiritual:
Ain’t gonna study war no more!
Restorative justice offers an alternative to war — including war on crime. Its goal is to see offenders like Bobby Oatway return peacefully to their communities and become productive citizens. It embraces, rather than excludes, the victim, offender, and impacted community. It’s a peacemaking, rather than war-making, response to crime.
According to Henk Smidstra,  chaplain at the Alouette Correctional Centre for Women in B.C.:
. . . Restorative Justice can be regarded as a cluster of values, beliefs, and attitudes that determine how the viewer defines the situation and determines its solution. . . Call it the lens of the heart and mind that can see conflict as either bad, or as an opportunity to grow and heal; as an event that breaks the law, or as an event that has harmed people.
[Restorative justice] puts emphasis on restoration, and on healing the harm of all those affected by conflict or crime. In fact, offenders and victims all become collaborators in looking for solutions that will creatively address the obligations created by the hurtful incident. . . Restorative justice focuses on relationships, not on controlling or punishing others, but empowering others to flourish and be active participants in restoring and maintaining community well-being.

At Regent College, I had been challenged to apply theological understandings to Christian vocation; to broaden my theological horizon to see that the Judeo-Christian Tradition addresses the pressing sociopolitical, indeed the vast ecological/cosmological realities of existence; to understand that Christian vocation is to be lived in the social/political realm — in short all-of-life realm! — in accord with the nonviolent way of the Cross. Ron became a nurturer/guide along that new path.
I was further introduced by him to more writings of the Church Fathers and Mothers; to an array of other theological writings throughout the centuries; to an understanding that the Reformation in fact sewed the “DNA of schism” (Ron’s phrase) into the Church politic, and I ultimately discovered,  that the Christian faith is “. . . the most influential framework for making sense of human existence that has ever existed,”  and “. . . still shapes the way that even the most secular modern people think about the world.” 

One of so many qualities I love about Ron is his generous, irenic spirit. He knows my thoughts on the following quote. Part of honouring him is reminding myself that where our opinions here somewhat diverge, he’s never used that as an occasion to break our fellowship.
While I have understood Erasmus to have been the premier 16th-century pacifist (and Christian humanist), whose writings for instance inspired and taught Anabaptists their pacifism, Ron writes in the book I published for him:
But Erasmus was no absolute pacifist. He was very much the nimble, subtle and nuanced owl of his age, ever finding a thoughtful and navigating a thoughtful pathway between the pacifist doves and warlike hawks.
Ron’s assessment that such thinkers are “the nimble, subtle and nuanced owls of their age” has always struck me as passing strange. If “Teaching the Gospel Message that Jesus was totally nonviolent, and we’re called to be nonviolent too,”  then aren’t exception caveats in the otherwise dovish Erasmus more of a departure from The Way than being “nimble” on The Way? And can it be denied that Erasmus’ opposition to church militarism became part of his legacy — not nimble path-picking between doves and hawks?

This is text of a recorded lecture I did for "The Jim Forest Institute for Religion, Peace and Justice." 1 It was significantly revised and greatly extended in Chapter 3 of this book. You may wish to skip this, therefore, and read that chapter. But there is some different material in this, so I include it.

It’s an obvious truism that criminal lawmaking and enforcement are functions not of innate universal moral principles — kinds of Kantian moral categorical imperatives — but as the late Norwegian criminologist Nils Christie  argues, they are function of power élites who establish the laws then enforce them through the agency of a coercive state apparatus: The Criminal Justice System. In other words, despite otherwise vaunted Law School 101 claims of noble origins, British Common Law on which our Canadian legal system rests, similarly the American “We the People” Criminal Justice System (with similar origins), are generated by oligarchs on their own behalf: economically, legally, socially, etc.

Professor Vern Redekop, drawing on anthropologist René Girard, refers to such systems as societal scapegoat mechanisms by which the select few are prosecuted/persecuted on behalf of the many.

The Judeo-Christian tradition arguably most impacted contemporary Western jurisprudence, leaving mainly a retributive, non-restorative, stamp. The essay discusses three representative points of revision of the tradition: the biblical concept of justice, in particular the idea of "tsedeka," whereby emphasis is placed upon the outcome of justice, one of healing and reintegration; the dynamic of scapegoating by which Western criminal justice systems may be seen as "scapegoating mechanisms" for a violence-prone culture, and the way out of this kind of punitiveness through inclusive forms of justice-making; and forgiveness, which challenges towards a self-transcendence without which victims wallow in unhealthy pathologies; perpetrators are not challenged to change.

The doctrine of hell necessarily arises in the context of a Christian consideration of violence. For a theological discussion of violence inevitably brings one to the most extreme instance of violence in God, if the traditional, most dominant, Western doctrine of hell is indeed “biblical” — namely, eternal conscious punishment of the unbeliever. This paper, inclusion of which also is in large part is in Volume Three of this series: "WAR AND HELL – and Exception-Clause Footnote Theology."

This article is dedicated to the historical overview, political development, and philosophy of transformative justice, with a primary focus on the United States. Core principles of tranformative justice are synthesized from various theorists, activists, and institutions. The article begins with critical criminology, a sub-field of criminology, in order to discuss peacemaking criminology, compare restorative and transformative approaches to justice, and draw connections to the field of conflict transformation. Transformative justice is recommended as the best pathway toward a new criminal justice system in the United States, and as an integral part of a wider social justice philosophy for peace. This article addresses the need for a new criminal justice system within the United States – a criminal justice system that is not grounded in a retributive structure based on punitive discipline such as the death penalty and life prison sentences. Similar to activists today, in the 1960s the...

When I received this book for review, I immediately realised it was a book of monumental proportions dealing with a comparatively new and previously much-neglected field of study and knowledge in South Africa. I also realised that doing justice to a review of a book of these proportions and such importance was going to be a massive challenge and was going to require a great deal of intensive critical reading and was going to consume a mammoth amount of time.

Gema Varona The Right to Accompaniment by a Person of the Victim's Choice as a Key Right to Avoid Secondary Victimisation: Exploratory Qualitative Research in Spain 72 concludes that, even if relevant, the specific legal inclusion of this right in the Directive should be complemented with a more responsive perspective of human rights.

Sobre a questão dos paradigmas, da crise destes, e da revolução científica, com a afirmação de uma ciência extraordinária que rompe, total ou parcialmente, com a ciência normal, far-se-á uma abordagem com lastro na obra traduzida de Thomas Kuhn, A Estrutura das Revoluções científicas, que cuida da transição de paradigmas sob uma perspectiva filosófica. Cf. KUHN, Thomas Samuel. A estrutura das revoluções científicas. Tradução de Beatriz Vianna Boeira e Nelson Boeira. 5. ed. São Paulo: Perspectiva, 1998. 2 De acordo com Leonardo Sica: "O que se percebe é a preocupação com a (re)legitimação do sistema de justiça: a correspondência entre o funcionamento das instituições e aspirações da comunidade; a relação de aproximação entre 'autoridades' e 'jurisdicionados'; a observância dos valores próprios a cada base cultural local e até subculturas (que, num país como o Brasil, são múltiplas); a informalização no sentido e evitar as cerimônias degradantes do processo penal e a liturgia incompreensível para a população, principalmente, o estabelecimento de uma linguagem, e um procedimento comunicativo de integração, não de distanciamento".

O presente artigo relata uma experiencia vivenciada em meio educacional, cujo objetivo foi apresentar aos participantes o Circulo de Paz e conhecer a opiniao dos mesmos sobre a possibilidade de utilizar a tecnica como um instrumento de prevencao a violencia escolar. A atividade foi realizada em uma turma do Programa de Mestrado em Ensino da Universidade Estadual do Oeste do Parana como parte avaliativa da disciplina Eletiva Acao Docente e Ensino de Ciencias e Matematica. O estudo contou com uma abordagem qualitativa, de natureza descritiva e observacional. Os dados foram obtidos a partir das discussoes em sala de aula e pelas respostas as perguntas norteadoras durante a atividade do Circulo. O referencial teorico baseou-se nos estudos sobre violencia, em especial a violencia escolar, bem como em autores que defendem o fomento de valores pacificos universais como participacao, dialogo, igualdade, justica social e respeito a diversidade e apresentam algumas praticas restaurativas como...

This article delves into the evolving landscape of teacher education within the context of truth and reconciliation, acknowledging the profound role education has played in perpetuating colonial violence against Indigenous peoples. To assess reconciliation efforts in teacher education, a targeted search was undertaken, which resulted in an inductive thematic analysis of 36 scholarly works and the emergence of five overarching themes: anti-racist/anti-oppressive perspectives, decolonization, critical forms of pedagogy/narrativity, indigenization, and historical thinking. The analysis provides valuable insights and highlights challenges of advancing truth and reconciliation in education including the need for a paradigm shift within teacher education programs, urging them to adopt community-focused, land-based, and decolonizing approaches. By aligning with the spirit and intent of truth and reconciliation, and as the studies demonstrate, teacher education has Challenges and Possibilities for Truth and Reconciliation In Teacher Education 2 Canadian Journal of Education / Revue canadienne de l'éducation 47:2 (2024) www.cje-rce.ca the potential to contribute significantly to advancing the process of healing, justice, and mutual understanding in the journey toward a more equitable and harmonious future.

Introduction: Conventional criminal justice systems are often dominated by punitive approaches, which focus more on punishing offenders as a form of revenge and their separation from society. However, this approach has drawbacks in achieving broader goals, such as victim recovery, reducing recidivism rates, and building safer communities.Purposes of the Research:  This study discusses the power of restorative justice transformation in changing the paradigm from punishment to healing. Restorative justice offers an alternative approach to responsibility, reconciliation, and healing. Methods of the Research: Literature research methods are used to understand restorative justice, including its concepts, practices, impacts, challenges, and benefits. Literature Data is systematically identified, collated, and analyzed.Results of the Research: Restorative justice is a powerful approach to changing judicial paradigms, with its principles emphasizing reconciliation, responsibility, and parti...

In restorative justice (RJ), forgiveness is usually eschewed because it is narrowly defined as a bilateral process. However, this conceptualisation neglects the multi-dimensionality of forgiveness in RJ because forgiveness can take place beyond an interpersonal level. We aim to shed light on the intrapersonal dimension of forgiveness in RJ. By redefining forgiveness in RJ, we argue that (1) intrapersonal forgiveness is as compatible with RJ as interpersonal forgiveness; (2) intrapersonal forgiveness comes before interpersonal forgiveness and facilitates it in RJ; (3) unlike interpersonal forgiveness as an emergent value, intrapersonal forgiveness can be embraced as a maximising value in RJ; (4) intrapersonal and interpersonal forgiveness can serve as a catalyst for victim recovery and desistance from crime in RJ respectively.

ABSTRAK Manisha Dwi Putri (2020) : Penanganan Kasus Kekerasan Berbasis Gender Terhadap Perempuan Oleh UPT PPA Kota Pekanbaru Berdasarkan Perwako Pekanbaru Nomor 142 Tahun 2019 dalam Perspektif Fiqh Siyasah Penelitian ini di latarbelakangi adanya kenaikan jumlah kasus kekerasan berbasis gender terhadap perempuan pada tahun 2019-2020. Sehingga perlunya perhatian khusus dari pemerintah untuk menangani masalah kekerasan berbasis gender terhadap perempuan ini. Dalam penulisan skripsi ini penulis mengangkat beberapa pokok permasalahan yakni bagaimana penanganan, apa faktor-faktor yang mempengaruhi penanganan kasus kekerasan berbasis gender terhadap perempuan oleh Unit Pelaksanaan Teknis Perlindungan Perempuan dan Anak (UPT PPA) Kota Pekanbaru, dan bagaimana tinjauannya dalam fiqih siyasah. Jenis penelitian ini adalah penelitian sosiologis hukum dengan metode Penelitian lapangan (field research) yang berlokasi di Unit Pelaksana Teknis Perlindungan Perempuan dan Anak (UPT PPA) Kota Pekanbar...

This 2010 Paper addresses the question, " What will enable the South African State to Drive and Enforce a More Integrated and Sustainable Approach to Development and Cooperative Governance?

A key argument is that government should develop a comprehensive policy on Cooperative Governance between the three spheres.

Resumo: Este trabalho pretende refletir sobre o dispositivo mediação vítima-ofensor,  forjado de acordo com os princípios da Justiça Restaurativa, a partir das teorias psicanalíticas de grupo. Busca-se refletir sobre os processos que se dão nos encontros restaurativos sob o ponto de vista da dinâmica mudança-adaptação e das alianças inconscientes - sobretudo dos pactos denegativos. Para isto, partimos de apontamentos sobre a justiça restaurativa e do dispositivo mediação vítima-ofensor para, então, analisar o desenlace de uma sessão de mediação no âmbito do judiciário à luz de perspectivas psicanalíticas de grupo. Este percurso resulta na confirmação na potência do diálogo justiça restaurativa-psicanálise e aponta temas relevantes para futuras investigações.

United Kingdom. His research interests include restorative justice, youth offending, desistance, victimology, comparative criminology, and elder crime. As an early career researcher, he has more than 30 publications in reputable journals and edited books. He also received several academic awards for his research on restorative justice and comparative criminology.

Resumo: O objetivo da presente pesquisa foi verificar como a Justiça Restaurativa pode auxiliar na desjudicialização de conflitos escolares, bem como aferir a possibilidade de utilizar práticas restaurativas no enfrentamento da evasão escolar. A partir disso, conclui-se que a aplicação da Justiça Restaurativa dentro da escola pode ressignificar a realidade de adolescentes em conflito no ambiente escolar, gerando responsabilidades, dando voz aos verdadeiros interessados na resolução, evitando que seus conflitos sejam resolvidos por terceiros-que em alguns casos, sequer conhecem a realidade daquele ambiente-, e, permitindo o envolvimento de toda a comunidade escolar e familiar em casos que podem ser resolvidos sem a tomada de medidas judiciais, despertando no aluno o interesse em permanecer nesse ambiente escolar e evitando que seja acolhido pela criminalidade. Para o desenvolvimento do trabalho foi necessária a utilização da técnica de pesquisa bibliográfica, através dela realizadas análises e leituras de doutrinas e artigos sobre o tema abordado, assim como debates no Grupo de Estudos sobre Justiça

C'est un truisme que les rencontres « en face-à-face » proposées par la justice restaurative soient basées sur certaines valeurs (par exemple, le respect, la responsabilité active, la vérité, etc.) et principes (par exemple, la participation authentique, l'impartialité, la confidentialité). Dans cette contribution, l'objectif est de proposer une analyse juridico-philosophique de ce qui est proposé par les tenants de la justice
restaurative. Cela pourrait nous permettre de mieux comprendre non seulement pourquoi la justice restaurative est fortement encouragée aujourd'hui, mais aussi pourquoi elle est considérée comme une
nouvelle « culture » dans les systèmes de justice pénale européens. Sur la base de ces réflexions sera proposée une analyse critique au regard de la situation actuelle de la guerre en Ukraine. Compte tenu de la
complexité de cette situation, il ne s'agira pas de procéder à une analyse
approfondie, mais de tenter de porter un autre regard sur la situation et de
provoquer la réflexion des chercheurs.

Child protection is a constitutional right to realize human rights even though it is aimed at child offenders. The problem of saving culture (deviant culture) is still a major consideration as a cause of the emergence of bad behavior by children. Psycholegal approach found that crime committed by children is influenced by the process of imitation. Incorrect socialization in this imitation process, or exposure to violations of the law, is obtained from the family or social environment around children during prenatal, Christmas, adolesencence until adulthood. Starting from the wrong socialization process and the inability to understand the law in childhood. become one of the triggers of crime. The juvenile justice system model with a psycholegal approach requires diversion by strengthening the legal substance, namely (a) right to as soon as possible without delay by a free/impartial judiciary, (b) standardization of parents/supervisors who are monitored, (c) revitalization of roles Ba...

O  presente  trabalho  objetiva  analisar  o  papel  dos  sujeitos  em  círculos  restaurativos aplicados  a  casos  cíveis  judicializados, contrapondo-seasubstituição,  característica  da jurisdição, ao protagonismo, fundamento das práticas restaurativas. Para tanto, adotou-se o  método  de  abordagem  hipotético-dedutivo  e,  como  método  de  procedimento,  o bibliográfico. Verificou-se que, durante o círculo de construção de paz aplicado a casos judiciais  cíveis,  o  papel  do  advogado  obscurece-se,  pois  não  há  um  terceiro  a  ser convencido, nem a necessidade de um relato técnico-jurídico sobre os fatos. Todavia, não deriva  dessa  constatação  a total  exclusão  do  advogado,  que  pode  auxiliar  e  fiscalizar  a confecção  do  acordo,  em  termos  jurídicos,  para  que  ele  seja  homologado  pelo  juiz.Portanto, embora os círculos restaurativos exijam o protagonismo dos sujeitos envolvidos no  conflito  e  os  advogados  atuem  em  um  regime  de  representação  judicial  ou “incapacitação”  relacional  e  postulatória  perante  o  juiz,  sua  participação  na  Justiça Restaurativa, a posteriori, é importante para a validade do acordo e não deve ser excluída.

La justicia restaurativa se aplica en España de manera llamativamente desigual. A pesar de que nuestra regulación admitiría un sistema más amplio y flexible, el vigente en la práctica en la jurisdicción de adultos obedece a un modelo de miras estrechas, supeditado -de facto- a la derivación judicial, centrado en los delitos de escasa gravedad y orientado mayoritariamente a lograr un acuerdo que opere como alternativa al proceso tradicional, en clave diversionaria, o que obtenga al menos repercusión en términos de reducción de la condena. Este enfoque no se corresponde con el de los textos internacionales más recientes e impide que los importantes beneficios de la justicia restaurativa alcancen a la generalidad de la ciudadanía (a cualquier víctima e infractor y a la comunidad). En el estudio se ponen de manifiesto estas realidades y divergencias. A tal fin se delimita primero el concepto de justicia restaurativa y sus límites, tomando como principal referente a esos efectos las mencionadas previsiones internacionales. A continuación, partiendo de esos presupuestos, y teniendo también muy presente el ejemplo del sistema de justicia restaurativa belga y el estado de la cuestión en la legislación y en la práctica de nuestro país, se justifican los criterios que, en opinión del autor, deberían seguirse para la configuración y aplicación de un sistema de justicia restaurativa extensivo -aunque a la vez complementario del sistema de justicia penal convencional- y victimocéntrico -pero garantista, sensible asimismo a los intereses del ofensor y de la comunidad-. Con ello se realiza también una crítica a la práctica de la justicia restaurativa que se lleva a cabo en España en la justicia de adultos y a los extendidos planteamientos que parten -se sea más o menos consciente de ello- de una concepción de la justicia restaurativa que distorsiona su esencia y finalidad principal (la reparación integral de los daños derivados del delito) y que hasta cierto punto instrumentaliza a las víctimas. Eso es lo que sucede -considera el autor- en la propuesta de regulación de la materia contenida en el Anteproyecto de Ley de Enjuiciamiento Criminal de 2020, a cuyo análisis crítico se destina la última parte del trabajo.