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121. Journal for Peace and Justice Studies: Volume > 17 > Issue: 2
Matthew Gaudet From The Ashes: Jus Post Bellum And The Emergence Of Kosovo
122. Journal for Peace and Justice Studies: Volume > 17 > Issue: 2
Carlo Filice Understanding World Religions: A Road Map for Justice and Peace
123. Journal for Peace and Justice Studies: Volume > 17 > Issue: 2
Notes on Contributors
124. Journal for Peace and Justice Studies: Volume > 18 > Issue: 1/2
Gordon Bazemore Getting and Keeping It Real: Less than Perfect Restorative Justice Intervention and the Value of Small Connections
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Despite a wide range of restorative practices in use around the world, most recent research has been focused on one model, family group conferencing. In part due to the salience and appeal of Braithwaite’s reintegrative shaming theory, this important emphasis on the role of structured dialogue with family and intimates privileges an emotional connection that elicits reintegrative shame on the part of the offender, accompanied by group support. In this paper, I argue that reintegrative shaming as practiced in family group conferencing in the youth justice (juvenile justice) context is based on a theory of “strong ties” associated with the extended families of Gemeinschaft societies. This important emphasis on the family/extended family unit as an affective focus, however, may have inadvertently diverted attention from the importance in Gessellschaft societies of “weak ties.” In modernity, such ties provide instrumental support that leads to connections that link offenders and victims to broader “bridging” relationships associated with social and human capital. This paper briefly considers two ostensibly “weak” restorative practices that effectively engage these broader connections for young offenders and families that may be fundamental to reintegration and other prosocial outcomes, while also mobilizing and strengthening the parochial controls and social support of neighbors and other adults. Ultimately, the sustainability of restorative justice will require an openness to practices that accomplish restorative goals, while also facilitating a more flexible, problem solving, and community-building focus.
125. Journal for Peace and Justice Studies: Volume > 18 > Issue: 1/2
Howard Zehr The Intersection of Restorative Justice with Trauma Healing, Conflict Transformation and Peacebuilding
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Although it originated in criminal justice, restorative justice is essentially a peacebuilding or conflict transformation approach to justice. The crossdisciplinary experience at the Center for Justice and Peacebuilding has suggested some important lessons for restorative justice, peacebuilding and related fields. These include the role of trauma and victimization in justice and peacebuilding; the significance of justice questions in trauma and conflict resolution; the importance of addressing responsibilities as well as needs; the role of shame, storytelling and empathy; the commonality of underlying values; the need for our fields to address underlying issues of bias and structure; and the susceptibility of our fields to unintended consequences. Restorative justice suggests some questions and issues that may be of use to peacebuilding practitioners in general. Above all, it is important for all of us to see ourselves within a larger umbrella of peacebuilding; this will require that we move from competition to collaboration and adopt a common vision of "justpeace."
126. Journal for Peace and Justice Studies: Volume > 18 > Issue: 1/2
Editor’s Introduction
127. Journal for Peace and Justice Studies: Volume > 18 > Issue: 1/2
Notes on Contributors
128. Journal for Peace and Justice Studies: Volume > 18 > Issue: 1/2
Bernard G. Prusak Justice for Children: Autonomy Development and the State
129. Journal for Peace and Justice Studies: Volume > 18 > Issue: 1/2
Gregory Hoskins Liberating Jonah: Forming an Ethics of Reconciliation
130. Journal for Peace and Justice Studies: Volume > 18 > Issue: 1/2
Emily Barone U.S. Foreign Policy and Islamist Politics
131. Journal for Peace and Justice Studies: Volume > 18 > Issue: 1/2
Tom Cavanagh Creating a New Discourse of Peace in Schools: Restorative Justice in Education
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Creating a new discourse of peace in schools offers educators a choice in how they think, believe, and act in response to student wrongdoing and conflict. In this article the reader is introduced to how restorative justice principles can be used in education as a way of supporting a school-wide culture of care, where building and maintaining healthy relationships are fundamental principles. Thisnew discourse offers an alternative to the traditional discipline practices in schools, which focus on rules and consequences. The literature, research and major findings underlying this new discourse are explained. Finally, circles are described as an application of this new discourse.
132. Journal for Peace and Justice Studies: Volume > 18 > Issue: 1/2
Laura Mirsky Restorative Justice Practices of Native American Practitioners of the Southwestern United States
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This article about restorative justice practices of Native American Restorative Justice of the southwestern United States is not intended to be all-inclusive, but rather a broad thematic overview. It includes interviews with three justice practitioners of the southwestern United States: The Honorable Robert Yazzie, chief justice emeritus of the Navajo Nation Supreme Court and director of the Dine’é Policy Institute of the Dine’é College at Tsaile, Arizona, a college chartered by the Navajo Nation; Judge Joseph Flies-Away of the Hualapai Nation; and James Zion, formerly solicitor to the Navajo Nation Courts, currently domestic abuse commissioner at Crownpoint, New Mexico, Family Court.
133. Journal for Peace and Justice Studies: Volume > 18 > Issue: 1/2
Introduction
134. Journal for Peace and Justice Studies: Volume > 18 > Issue: 1/2
David C. Oughton Engaged Spirituality: Faith Life in the Heart of the Empire
135. Journal for Peace and Justice Studies: Volume > 18 > Issue: 1/2
Terry O’Connell The Origins of Restorative Conferencing
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Terry O’Connell helped pioneer restorative justice in Australia, the United Kingdom and North America. A 30-year police veteran, he worked with the Thames Valley Police service developing restorative practices in the UK, including its use in police agency complaints and discipline systems. O’Connell is responsible for the creation of the Real Justice conference script, a Socratic approach that focuses on asking restorative questions. O’Connell realized that letting people talk about how they were affected by the actions of others wasmore effective than blaming and punishing offenders. As director of Real Justice Australia, an IIRP program, he has expanded this model to a range of family, community, institutional and workplace settings. In schools in particular, restorative practices has been a catalyst for change, helping teachers, students and parents strengthen relationships, improve school culture and reduce discipline problems.
136. Journal for Peace and Justice Studies: Volume > 18 > Issue: 1/2
Abbey J. Porter Restorative Conferencing in Thailand: A Resounding Success with Juvenile Crime
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Restorative practices is providing Thailand with a culturally relevant and highly effective means of dealing with criminal offenders, especially juveniles. Spearheaded by Wanchai Roujanavong, director general of the Department of Juvenile Observation and Protection of Thailand’s Ministry of Justice, the Thais have developed a restorative conferencing model. Called family and communitygroup conferencing (FCGC), the approach is based on the International Institute for Restorative Practices restorative conferencing model, combined with elements of the New Zealand family group conferencing (FGC) model. The resultant approach suits Thailand’s traditional community-inclusive culture. Since 2003, Thailand’s 52 juvenile protection centers have conducted more than 19,000 conferences, usually in place of court prosecution. Recidivism rates among offenders participating in these conferences are markedly lower than those of juvenile offenders prosecuted in court.
137. Journal for Peace and Justice Studies: Volume > 18 > Issue: 1/2
Joyce Zavarich Revisioning Justice: The Justice Context for Understanding and Operationalizing Restorative Justice
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What is Justice? Society depends on justice for its stability and the well-being of its members. Justice is usually carried out in accordance with the established law. Justice can be grounded in societal norms, human and religious values, and/or established civil law. Generally, justice seeks to ensure fair treatment for all of humanity. This article sets forth the justice context for understanding andoperationalzing restorative justice by first explaining a variety of types of justice to lay a foundation for understanding the complexity of the concept of justice. Following the typology, a review of the concept of restorative justice, addressing its beginnings, practitioners, key concepts, principles, values, practices, and description is given. Finally, examples from my teaching experience at a maximum security prison enhance my understanding of restorative justice as restoring the humanity of us all.
138. Journal for Peace and Justice Studies: Volume > 19 > Issue: 1
Alison Bailey On Intersectionality, Empathy, And Feminist Solidarity: A Reply To Naomi Zack
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Naomi Zack’s Inclusive Feminism: A Third Wave Theory of Women’s Commonality (2005) begins with an original reading of the paradigm shift from gender essentialism to intersectionality that ended U.S. second wave feminism. According to Zack there has been a crisis in academic and professional feminism since the late 1970s. Her project is to explain the motivation behind the shift from commonality to intersectionality, to outline its harmful effects, and to reclaim the idea that all women share something in common (2005, 2). To accomplish this Zack careful retools essentialism in ways that simultaneously acknowledge women’s differences and dodge what she perceives to be intersectionality’s fragmenting effects. This paper addresses Zack’s critique of intersectionality and her effort to ground a feminist empathy-based solidarity in women’s commonalities. My discussion begins with a basic account of intersectionality. I explore Zack’s reasons for rejecting this popular approach by replying to her two strongest arguments against intersectionality: (1) that intersectionality complicates the category woman by multiplying genders beyond necessity, and (2) that intersectionality has a segregating effect on feminist political movements. I argue that Zack’s inclusive feminism generates an oversimplified account of empathy and thus fails to engage the tensions among feminist movements that intersectionality makes visible. I conclude that her account requires a more robust epistemology of empathy if political solidarity is to be grounded in the FMP category.
139. Journal for Peace and Justice Studies: Volume > 19 > Issue: 1
Contributors
140. Journal for Peace and Justice Studies: Volume > 19 > Issue: 1
Patricia Altenbernd Johnson Building Coalitions Across Difference
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This article reviews four papers presented at the 33rd Annual Richard R. Baker Colloquium in Philosophy that was held at the University of Dayton on March 6-8, 2008. The second section reflects on the current form of these papers from a pedagogical perspective that emphasizes the importance of continual reflection on the conceptualization of intersectionality, the importance of reflecting on practices which may prevent us from the practice of intersectional understanding and action, and the theoretical and pedagogical need to continue to be attentive to the discourse of the dominant and how this discourse constructs our social and political realities as well as our individual identities.