‘The conflict is ours’: community involvement in restorative justice

Abstract

Restorative justice (RJ) has attracted extended research relating to its potential to reduce crime, achieve fairness, and promote victims' well-being, but there is only limited discussion about the involvement of the community in RJ processes. This study employs grounded theory approach to analyze 26 documented files handled by a RJ program in Jerusalem, Israel. It proposes a multilayered construction of community involvement in RJ referring to four modes of community involvement: facilitators, community representatives, social networks, and the direct stakeholders. The analysis uncovers the unique characteristics of each entity, their potential contribution in promoting community interests, and the challenges in fulfilling their potential contribution. The Article further offers a responsive definition for community representation. Practical implications for RJ programs are discussed.

Experiencing Shame: How Does Gender Affect the Interpersonal Dynamics of Restorative Justice?

“…It would be worthwhile to examine whether specific others who compose the macro-community differentially affect the experience of shaming among male and female offenders. For instance, properly trained, neutral facilitators may not present the interests of the community (Gerkin, 2012), which may be imbued with stereotypes (Dzur & Olson, 2004), and can foster the reintegration of offenders by promoting their responsibility taking (Gal, 2016).…”

“…Bradt et al (2007) find that offenders (and victims) place great importance on the presence of parents and supporters, who may consist of family members, close friends, and teachers, and perceive that the presence of these others provides them with support. Similarly, Gal (2016) reports that participation of the social networks of offenders and victims, which comprise the micro- and meso-communities (relatives, friends, or colleagues), in restorative justice conferences assist in directing the discussion toward reconciliation (p. 300). Nevertheless, the meso-community may still rely on gendered stereotypes, as they are further removed from the offender than the micro-community, but not to the same extent as members of the macro-community.…”

Motives and legacies behind 2008-2009 Hungarian Roma murders and apologies

“…Roma invisibility in Hungarian history as taught in Hungarian schools, which completely denies the Roma's contribution to the country despite more than six centuries of residence, is part in the historic injustice. Gal (2016) reminds us that the traditional meaning of the term 'community' signified 'communities related to geographically defined populations sharing similar goals, values, and daily routines' (p. 290), an experience consistently withheld from Roma communities. So the government's official apology explicates the situation Dhami (2016) outlined by asserting that one can say, 'I am sorry,' without acknowledging harm.…”

Green reentry: criminal justice reform for a just energy transition

“…In fact, the Maori tradition stresses that there is a collective, societal responsibility for wrongdoing which requires a collective, societal response to those wrongs (Bidois 2017). Building community supports for formerly incarcerated persons during reentry contributes to a stronger sense of belonging and stability (Gal 2016). Social supports have been associated with lower levels of depression and less externalization of symptoms in adolescents who have had encounters with the criminal justice system (Johnson et al 2011).…”