Restorative Justice and Victimology

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.

This opinion paper examines the growing kidnapping crisis in Nigeria, focusing on its causes, impact, and possible crime prevention strategies. The paper adopts a descriptive approach to discuss the socioeconomic factors contributing to the increase in kidnappings and the role of law enforcement in tackling the problem. It also highlights the importance of community-based initiatives in mitigating the crisis. The study considers the kidnapping phenomenon along major Nigerian roads, looking into how geography, victimology, and criminal tactics influence the crime. Data are derived from available literature, reports, and expert opinions rather than a formal sampling procedure. The paper discusses findings such as the link between socioeconomic disparities and the rise in kidnapping and emphasizes the inadequacy of current law enforcement measures. Based on these insights, the paper advocates for the integration of modern technology in policing and better community cooperation in preventing crimes. The contribution to knowledge focuses on suggesting practical frameworks for improving crime prevention efforts while enhancing public awareness and victim support systems.

This paper provides background to the sexual abuse crisis in the Catholic Church in Ireland and outlines the particular Irish dimensions to the problem. It argues that a systemic perspective offers best promise to conceptualise the problem of sexual abuse in the Catholic Church and outlines. In turning to how the problem has been investigated by statutory and church commissioned inquiries and commissions of investigation it becomes apparent that how the past is investigated and framed is not merely a neutral matter, but one that is complexly interwoven with present politic and changing social conditions. In offering a critique of the Murphy Report into the Handling of Abuse Complaints in the Archdioceses of Dublin (Murphy, 2009), as one example of a statutory commission of investigation in Ireland, some significant legal and methodological issues are raised that give cause for concern regarding some of the findings and judgements made. What cannot be disputed however is the fact that thousands of children were abused by Catholic clergy in Ireland and worldwide. We owe it to them to get to the full truth of what occurred and to prevent its re-occurrence. In considering a way forward for the church, victims of clergy must be placed at the centre of the church's response, other key actors must be brought together in dialogue and the church must deal with the systemic genesis of the problem in a spirit of institutional reform and transformation.

his study examines how victimology reshapes criminal justice systems by focusing on victims' experiences and rights. Through case studies in the U.S., South Africa, and Japan, it highlights the evolution of restorative justice, trauma-informed practices, and legislative reforms. The findings underscore the importance of cultural sensitivity and equitable access in justice reforms, providing actionable recommendations to enhance victim-centered approaches globally.

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.

Building upon the working notion of Southern green victimology, the presentation explores the case of Andalgalá, Province of Catamarca, Argentina, where international corporations have been trying to develop a mining project that would affect the environment and the health of the local population. Facing the lack of support from the state, the organised local community tried to prevent their actual environmental victimisation and they committed to stop this damaging undertaking. Following these intents, the Argentinean criminal justice system acted to the detriment of these local actors (over-criminalisation) and favour mining corporations that can cause irreparable damage to the local water and air resources (under-criminalisation). In short, the case study will shed light on the common features of Southern green victimisation: (1) attempts to consolidate corporate investments involving extensive environmental harms in forms already banned in the Global North, (2) a committed resistance by the local environmental groups, (3) the harsh selectivity of the criminal justice system, and (4). immunity of corporate environmental harms/crimes.

How to cite this: Vegh Weis, Valeria (2024) Southern Green Victimology: A Look at the Cycle of Environmental Harms, Resistance and Over-criminalisation, in: Dal Santo, L. and Sozzo, M. (Ed.) Punishment in Latin America: Explorations from the Margins Perspectives on Crime, Law and Justice in the Global South, pp. 201-218, Emerald Publishing Limited, Leeds.

This paper explores multidimensional strategies for effectively supporting victims of crime, addressing trauma, fostering recovery, and reintegrating individuals into their communities. By examining psychological, legal, and social interventions, it highlights evidence-based practices and identifies challenges such as systemic barriers, funding disparities, and cultural stigma. Future directions emphasize innovation, global standardization, and trauma-informed care to enhance victim support and institutional trust worldwide.

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.

This was a commissioned work, written for Mennonite Encyclopedia V, published in 1990. I was then Director of Victim Offender Ministries (VOM) for Mennonite Central Committee Canada, a Restorative Justice portfolio.

It is heartening that it is still in the current (2024) online Encyclopedia.

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."

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.

Triggered by various factors, migrations change people's destinies, social, economic, and cultural bre and patterns of the states and regions, but also the geo-political map of the world. In their attempts to nd a better life conditions or environment, migrants are frequently faced with insecurity, serious human rights violation and violence, including exposure and additional vulnerability to be subjected to smuggling and tra cking and other forms of exploitation. Rigid migration policies of States such as refusal of entry, pushbacks o en accompanied by violence, expulsion or detention, and the increasingly perilous journeys of migrants cause a particular risk to become victims of enforced disappearances. is paper explores and presents the reasons behind the decision of the UN Committee on Enforced Disappearances to adopt the First General Comment on Enforced Disappearances in the Context of Migration, but also elaborates on the process preceded the adoption as well as the content of the document itself. It also discusses the forthcoming steps in dissemination and implementation of the General Comment focusing on the speci c roles of other universal, regional and national human rights mechanisms, including the UN Working Group on Enforced and Involuntary Disappearances.

This paper will discuss victim-led restorative justice. Addressing the question: why is it that even as restorative justice and restorative processes are offered to victims, as a whole, it is rejected. Autoethnography is the methodology that will be employed to respond to this question. Common definitions and applications of restorative justice will be presented, explicating how they are used, by whom, and to what end. Sawbonna, a new model of restorative justice, will be explained, situating the explanation in the framework of both restorative and criminal justice, and aligning it with social justice, to reveal how it not only challenges common definitions and processes of restorative justice; but, furthers the important discourse on forgiveness and apologies, demonstrating how re-victimization can occur when forms must be filled-in and systems adhered to in order for victim-voice and experience to be heard and viewed as valid. Situating Sawbonna within the context of building relationship with Indigenous Peoples will be explored, underscoring that reconciliation is a pressing, challenging, and vital issue, wherein mistrust, anger, and fear, via a Sawbonna lens, means no quick fixes; means rather commitment to stay the course, no matter the challenges that arise. Sawbonna demonstrates how to use the challenges as opportunities. This paper will conclude with suggestions for implementing concrete ways of addressing how to create safe, inclusive, and powerfully effective means for victims of crime to want to be involved in the justice system via a Sawbonna lens of livedexperience intricately linked to human rights.

En el presente estudio se analiza, sobre la base del marco normativo europeo, la legitimidad de la prohibición de mediación penal vigente en el ordenamiento español en relación con los delitos de violencia de género y contra la libertad sexual. Partiendo del modelo de justicia restaurativa que se deriva de las Recomendaciones del Comité de Ministros del Consejo de Europa CM/Rec(2018)8 y CM/Rec(2023)2, se aportan argumentos al polémico debate sobre esta medida que refuerzan la tesis favorable a su derogación, y se muestra que, desde la perspectiva de un concepto abierto y flexible (moderno) de justicia restaurativa, en línea con el acogido en los estándares internacionales y europeos más relevantes sobre la materia, las razones que se esgrimen en apoyo de dicha prohibición pierden sentido.
ABSTRACT: This study analyses, on the basis of the European normative framework, the legitimacy of the current prohibition of criminal mediation in Spanish law in relation to offences of gender-based violence and offences against sexual freedom. Departing from the model of restorative justice derived from the Recommendations of the Committee of Ministers of the Council of Europe CM/Rec(2018)8 and CM/Rec(2023)2, arguments are brought to the controversial debate on this measure aimed at reinforcing the thesis in favour of its repeal. It is shown that, from the perspective
of an open and flexible (modern) concept of restorative justice, in line with the most relevant international and European standards on the subject, the reasons put forward in support of this prohibition lose meaning.

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.

Resumo: Nesse artigo investigamos a colonização da Justiça Restaurativa (JR) no Brasil por uma perspectiva sistêmica luhmanniana. A fim de explicar a razão desse fenômeno de apropriação das práticas restaurativas como mera técnica complementar do sistema penal, adotamos o método de pesquisa teórica, a técnica de pesquisa bibliográfica e um marco teórico constituído por obras de Luhmann, luhmannianas e restaurativistas. Duas hipóteses são verificadas: 1) uma interpretação luhmanniana pode fornecer respostas inéditas ao problema; 2) essa colonização resulta da reação do sistema penal ao acréscimo de indiferenciação produzida. Conclui-se que a JR brasileira se aproxima mais de um sistema de interação, periférico e situado no acoplamento estrutural entre sistema jurídico e sistemas psíquicos. Disso decorre que a abertura cognitiva resultante, ao mesmo tempo em que repercute em mais democracia e mais legitimidade, também implica mais complexidade operativa e indiferenciação, sendo justamente esse acréscimo o que paradoxalmente habilita o processo colonizador. Palavras-chave: Sistema Penal. Sistema do Direito. Teoria Sistêmica. Luhmann.

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

The study tries to know the perception of males on violence against wives and laws regarding prevention in Bangladesh. The study used qualitative method for case studies and analyzed the data from thematic perspective. Most of the males think that violence against wives means bittering the wives by their husband. But in this regard, some males said in details more that violence means physical, mental and verbal torture for dowry. All of the males said that they heard about the laws regarding prevention violence against wives but they could not say in details how to take support from the laws and how the laws are implemented. Most of them suggest that if the laws can be implemented properly, violence against wives will stop. But the respondent who said that it is not possible to stop by the laws most of them suggest that by doing change in social perspective present situation can be changes. The law policy maker, law implementation agency and research professionals would find support...

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.

Offender accountability is a primary goal of restorative justice meetings. Yet existing research on restorative justice demonstrates wide variation in how accountability is defined in research and achieved in practice. Empirical research also shows offenders sometimes struggle with providing information or demonstrating culpability, and victims are sometimes not satisfied with offender accounts or view offenders as justifying their behavior. Toward these problems of “getting to accountability,” we set forth a definition that is comprised of three phases – the giving, taking, and making of accountability – primary to how offenders demonstrate and how victims and others perceive accountability in restorative justice meetings. Following this, we discuss implications for research and practice.

Este estudo parte da análise da cronologia dos acontecimentos criminológicos, a fim de compreender como o modelo medieval de penalização foi substituído pelo modelo vigente no marco da Modernidade (XVIII), elegendo as penas de prisão como a principal forma de punição. Tal processo de substituição vem sendo amplamente discutido no âmbito das teorias criminológico-críticas, que propõem questionar o atual sistema penal a partir do reconhecimento da seletividade que norteia os processos de seleção das pessoas criminalizadas, bem como dos efeitos deletérios da prisão para a personalidade humana. No bojo dessas abordagens críticas acerca do sistema de justiça criminal moderno e suas permanências ao longo das centúrias seguintes, a Justiça Restaurativa (JR) emerge, na década de 1970, como proposta dialogal e democrática para tratar os conflitos criminais. Após revisar o contexto histórico de desenvolvimento da JR, seus marcos legais, suas definições e características, a presente pesquisa se debruçou, especialmente, sobre o contexto brasileiro, verificando que, no Brasil, o Poder Judiciário desempenha um papel de protagonismo no estabelecimento da JR, porém há poucas informações públicas disponíveis sobre o assunto. Diante dessa falta de informações, passou-se a investigar, através de pesquisa empírica construída para esta finalidade, as estratégias e as práticas adotadas pelos tribunais estaduais brasileiros para implementar e institucionalizar a JR. Os achados da pesquisa apontam para desafios como a falta de divulgação das iniciativas e a difusão limitada da JR no país. Assim, são apresentadas proposições para o aprimoramento e a expansão da JR no âmbito dos tribunais estaduais brasileiros.

Ao encarregar-se de dar todas as respostas aos conflitos criminais, o Estado confisca os problemas dos diretamente envolvidos na situação. Os participantes no evento danoso são rotulados como “delinquente” e “vítima”, congelando a história e ignorando a evolução interior dessas pessoas. Isto contribui para que o que é tratado no Judiciário nem sempre reflita a realidade dos fatos, fazendo com que a persecução penal seja irrelevante, do ponto de vista dos próprios envolvidos, para solução de alguns desses conflitos (HULSMAN; CELIS, 2021). O distanciamento das vítimas do processo penal originou-se das mudanças ocorridas no século XIII europeu, nos primórdios da inquisição, onde o Estado trouxe para si a condição de principal afetado nas condutas delituosas. Antes do modelo inquisitivo tomar o lugar do sistema acusatório, os crimes eram tratados de forma interpessoal, ou seja, o dano causado gerava como consequência obrigações que deveriam ser cumpridas. No sistema acusatório havia possibilidade de negociar, restituir e reconciliar no âmbito dos delitos criminais em busca da reparação dos danos ocorridos em razão de atos indesejáveis (MATHIESEN, 2003; ACHUTTI, 2016). No modelo vigente em que há a usurpação do conflito, as vítimas são impedidas de entenderem o que aconteceu naquele momento indesejável e de participarem da busca de uma reparação democrática dos danos suportados, sendo elas apenas motivo do início da persecução penal. As vítimas perdem em dois momentos, primeiro para o ofensor e, em um segundo momento, por não ter o direito de participação no processo penal (CHRISTIE, 2007). Com isso, o sistema penal tradicional coloca todas as vítimas no mesmo campo, seguindo uma lógica de que todas elas possuem as mesmas necessidades e reações, não levando em conta suas singularidades. Apesar da pouca ou nenhuma participação das vítimas do processo penal atual, Hulsman e Celis (2021) apontam que, muitas vezes, elas desejariam encontrar e conversar com seus agressores ou, em vários casos, não querem o encarceramento ou a punição daqueles que violaram seus direitos. A título ilustrativo, a pesquisa “Violência contra a Mulher e as Práticas Institucionais”, realizada em 2015 pela Secretaria de Assuntos Legislativos do Ministério da Justiça, aponta que 80% das mulheres agredidas não desejam que seus agressores sejam punidos com prisão. Em vez disso, 40% dessas vítimas preferem que seus agressores passem por tratamento psicológico ou com assistentes sociais, 30% acham que eles deveriam participar de grupos para agressores para aumentar a conscientização e 10% acreditam que a prestação de serviços comunitários é a melhor alternativa para a punição (BRASIL, 2015). Nesse contexto, a JR apresenta-se como uma uma possibilidade palpável para a inclusão das vítimas ao procedimento e, especialmente, para o atendimento de suas necessidades que são relegadas no modelo retributivo de respostas penais.

This study aims to determine (1) the implementation of the assimilation of prisoners in the Class II B Penitentiary Singaraja; (2) the implementation of the development of prisoners in the assimilation stage at the Class II B Penitentiary in Singaraja; and (3) the prospect of implementing assimilation as an effort to develop prisoners in the Class II B Penitentiary Singaraja in terms of criminology and human rights perspectives. This type of research is field research with a descriptive qualitative approach. Sources of data in this study are primary, secondary, and tertiary data. Data collected with interviews, observations, and document studies. This study performs data processing through editing, classifying, verifying, analyzing, and concluding. The data analysis technique is descriptive qualitative. The study's results indicate that the repetition of criminal acts committed by assimilation prisoners illustrates that the guidance carried out by the Class II B Singaraja Penitentiary has not been effective.

This article argues for the use of games as an effective and dynamic way to teach restorative practices. Grounded in an understanding of restorative pedagogy, a paradigm of teaching in alignment with restorative values and principles, as well as experiential learning strategies, this article introduces games as a way for students to experience and more deeply understand restorative practices while building relationships and skills. Personal accounts of the authors about the impact of using games to teach restorative practices in their own communities are also included.

The environment is everything that surrounds us. The environment is subject to constant changes that can be caused by natural factors such as soil erosion, earthquakes, floods, fires, and anthropogenic factors such as urbanization, industry, traffic, population growth, the accumulation of waste, and others. Due to the ubiquitous interaction of man in the environment, most often without respecting the natural rhythm in nature, man changes the environment with a harmful effect on biological and landscape diversity and often with negative consequences for human health and quality of life. By neglecting the environment in favor of economic growth and development, man has changed the environment more than any other biological species in a relatively short time with such irresponsible behavior. The consequences of such actions are unsustainable and call into question the future of that same environment. Therefore, protecting and preserving the environment in all spheres of life and work on the basis of sustainability becomes the biggest challenge for modern man and society as a whole.

análise dos documentos de Organismos Internacionais à luz da Ciências Sociais, coordenado pelo professor Dr. Nei Alberto Salles Filho (UEPG/CNPq). Integrante do Comitê de implantação da Justiça Restaurativa no Município de Ponta Grossa, representando a OAB/PR. Advogada nas áreas cível e família, com experiência na aplicação das metodologias consensuais de resolução de conflito: Conciliação, Mediação e Justiça Restaurativa.

In this paper, we will share thoughts about the indigenous patterns through which dis- putes are resolved in West Africa. Emphasis will be placed on the Liberian and Ghanaian traditional structures of conflict resolution. To resolve disputes caused by various issues, the elders of West Africa adopted several approaches in reaching a resolution. In Liberia, we shall explore and discuss the Palava Hut Agreements, the sharing of a Kola Nut, the Doe-Dee's Agreement, Sassy wood, under the palm wine tree deliberations and much more. In Ghana, we shall look at the processes, cultures, actors, mediators, and spiritual dimension of the Akans.

Schutz von Jugendlichen in der Jugendsozialarbeit vor Grenzverletzungen durch Mitarbeiter und Mitarbeiterinnen Eine Expertise im Auftrag des Deutschen Rotes Kreuz Generalsekretariat Gefördert durch das Bundesministerium für Familie, Senioren, Frauen und Jugend sowie durch die Lotterie "GlücksSpirale". Die Expertise ist im Rahmen der Aufgaben entstanden, die das Deutsche Rote Kreuz-Generalsekretariat für den Kooperationsverbund Jugendsozialarbeit übernommen hat.

No presente estudo, pretende-se apresentar as potencialidades da Justiça Restaurativa como um paradigma capaz de superar alguns dos problemas identificados em relação ao sistema de justiça tradicional, tendo como principal diretriz a reparação integral do dano por meio da construção dialógica de uma solução em um espaço profícuo ao diálogo respeitoso e voluntário, efetivando direitos e garantias fundamentais dos envolvidos e conferindo protagonismo àqueles efetivamente implicados no conflito - autor, vítima e comunidade. Parte-se da vertente jurídico-sociológica para o desenvolvimento do tema proposto, por meio de uma revisão bibliográfica acerca da Justiça Restaurativa como um novo paradigma de justiça alinhado ao Estado Democrático de Direito utilizando, para tanto, o método de pesquisa indutivo. Faz-se necessário pensar um novo modelo de justiça alinhado com as necessidades dos países do Sul Global, de tal forma que a Justiça Restaurativa se apresente sob uma perspectiva contra-h...

Ovaj rad predstavlja analizu rezultata istraživanja koja su sprovedena u Srbiji u periodu od 1997. do 2010. godine, od strane nezavisnih istraživaca ili nevladinih organizacija koje se bave pružanjem pomoci i podrske žrtvama kriminaliteta, a koji se odnose na karakteristike žrtava porodicnog nasilja u Srbiji. Rad ima za cilj da predstavi i ukaže na osnovna viktimoloska obeležja nasilja u porodici i nasilja nad ženama (socio-demo­grafska, psihicka, bihejvioralna obeležja žrtava i dr.). Istovremeno, njime su identifikovane su i posledice porodicnog nasilja koje direktno ili indirektno uticu na kvalitet života žrtava. Kroz analizu istraživanja, prezentovani su i oblici/modeli pružanja pomoci, podrske i zastite žrtvama poro­dicnog nasilja koji su u vreme realizovanih istraživanja funkcionisali u Srbiji. Istraživanja su pokazala da najveci deo žrtava cine žene (oko 80%), ali da su i deca direktne ili indirektne, sekundarne žrtve porodicnog nasilja, cime je potvrđena korelacija između nas...