论修复性司法

与传统刑事司法相比,修复性司法在满足各方当事人需要、吸引社会公众参与、预防和减少犯罪、降低成本、提高成效等方面具有优势,但也有过度依赖当事人、适合处理的案件有限、社会控制的不当扩大和对弱势群体及当事人权利保护不力等局限。修复性司法在国家在刑事司法中的地位、刑事司法的功能、对正义的理解和犯罪解决机制多元化等方面对我们有重要启示。改革我国刑事司法,应跨越单纯改革刑事诉讼程序的狭隘思路,对刑事司法机制进行重塑,逐步建立统一协调、良性互动、功能互补、程序衔接、彼此支持的双轨制,以更好地解决犯罪问题。     

恢复性司法对我国刑事诉讼制度的影响

恢复性司法是一种不同于传统司法模式的新型司法模式,它寻求尽可能利用罪犯、受害者和社区的积极和自愿参与的方式,恢复受犯罪影响的所有当事方的一切权益。我国引入恢复性司法既具有刑事司法实践、刑事观念、刑事制度和社会发展的基础,也与我国当前的刑事诉讼制度存在一定冲突。恢复性司法实践与理念对我国刑事诉讼可能产生的影响,突出表现在刑事观念、诉讼制度和检察机关法律监督方式等诸多方面。     

Connecting restorative justice with gender-responsive programming

Despite the encouraging results of public opinion assessments on restorative justice, people are not likely to spontaneously suggest restorative measures after a crime. Restorative justice thus seems in need of a public relations strategy. This paper discusses the strategy labeling victims as the universal remedy to promote restorative justice, and the proposal of promoting restorative justice through the media by foregrounding crime victims in media reports on crime. This strategy stems from a belief that the most appealing aspect of restorative justice to the public is its thoughtfulness to victims. However, I will argue that there are three problems with this approach. These concern: (1) the victim’s position in both restorative justice theory and practice; (2) the characteristics of media reporting on crime in general and victims in particular; and (3) the risk of attaining a result opposite to the initial objective (i.e. increasing punitive attitudes instead of promoting restorative justice).     

Co-option,coercion and compromise: challenges of restorative justice in Victoria,Australia

Restorative justice (RJ) encompasses a widely diverging set of practices whereby those most affected by crime are encouraged to meet, to discuss the effects of harms caused by one party to another, and to agree upon the best possible redress of harms when appropriate. In its inception in the late 1970s, RJ was conceptualized and developed as an alternative to formal criminal justice practices. Since this time, however, RJ has largely moved from being an alternative to criminal justice practices to an ‘alternative’ practice within criminal justice systems. This institutionalization has resulted in the significant growth of RJ practices, but has also resulted in RJ being used for criminal justice system goals that are at odds with the needs of victims or offenders. This paper examines the use of the Youth Justice Group Conferencing Program in Victoria, Australia. Drawing from interviews with conference conveners, our research highlights problems related to administrative ‘constraints’ and ‘co-options’ in conferencing in terms of referrals, preparation of conference participants, and victim participation. Following presentation of findings, we conclude with a discussion of implications for the use of RJ within a highly institutionalized setting.     

Toward a restorative justice pedagogy: reflections on teaching restorative justice in correctional facilities

Restorative justice is currently practiced in a variety of ways inside correctional facilities. One such way is the facilitation of restorative justice education. If grounded in restorative values, such education can contribute to outcomes similar to other restorative practices, such as victim offender dialogue. These outcomes include opportunities to speak to personal experiences, personal change, and growth, and a desire to engage in positive relationships and give back to the community. This paper draws on the teaching and facilitation experiences of the author and incarcerated peer facilitators to develop a restorative justice pedagogy. This pedagogy, based on restorative values, aims to inspire individual and social transformation; build community among participants; give voice to the unique experiences of participants; offer opportunities for real-life problem solving; provide a creative learning environment that is co-created by students and facilitators; view students as practitioners, theorists, and educators; and invite instructors to view themselves as students and share in the learning process. Implications of the restorative justice pedagogy for teaching outside the prison context and with course material other than restorative justice conclude the article.     

论恢复性司法的本土资源与制度构建

恢复性司法缘起于上世纪70年代的刑事司法实践,并逐渐成为影响传统刑事司法的重要司法范式。恢复性司法是在反思传统司法的基础上产生、发展起来的。可以弥补传统刑事司法过于对抗、忽视被害人等缺陷,从而迅速风靡于西方国家。我国无论是文化观念,还是刑事司法制度与实践,都存在着契合于恢复性司法的因素。刑事司法制度的完善,有必要吸收恢复性司法的理念,结合我国刑事司法的本土资源,建立恢复性司法制度。     

Victims and the restorative justice ambition: a London case study of potentials,assumptions and realities

Restorative justice is coming out of the shadows and in Europe this interest grows alongside a stronger victims’ movement with a domino effect on EU member states’ laws. In the UK, legislation now allows restorative justice at all stages of the criminal justice system, and as part of these developments, new restorative justice services that will be ‘victim-led’ are being funded. This paper questions this ‘kind’ of restorative justice, using unpublished findings from a research project that was conducted in 2017 in London. The project involved a survey with 66 victims and 44 offenders, followed by 11 in-depth victim interviews and a focus groups with 7 victims and practitioners. The data point out a number of assumptions and caveats, which must be addressed in order to ensure that further investment in restorative justice will yield benefits to all those whose lives are blighted by crime. The conclusions are relevant to anyone practising restorative justice internationally including policy makers and funders.     

Restoring the professor and the students: a circle process and contemplative practices in a restorative justice seminar

Limited research is published on teaching restorative justice in the criminal justice or justice studies curriculum in higher education. This article contributes to the discourse on restorative justice pedagogy by discussing a restorative justice seminar that is taught in a circle process with contemplative practices. Students learn the process of circles, one of the major processes in restorative justice practice, by modeling the practice with participation and leadership. Contemplative practices enhance the learning of restorative justice with meditation and reflection.     

恢复性司法与我国和谐社会建设

恢复性司法是指由受害人、违法者及其他可能受犯罪行为影响的个人或者社区成员积极参与刑事事务的解决的任何程序.恢复性司法理念有利于我们的和谐社会建设,在我国适用恢复性司法存在着有利的群众基础、政策支持、组织保证和实践经验.     

Anonymously restored: the natural partnership and mutual instruction of Alcoholics Anonymous and restorative justice

Today, western academicians continue to examine, learn from, and respect the many indigenous forms of what is often deemed ‘restorative justice.’ The following paper presents a similar process of learning through the Alcoholics Anonymous (AA) program. AA is a time-tested practice that persists because of its ability to promote personal and group harmony. It is isolated as a western subgroup that, like many indigenous justice traditions, contains a restorative fabric and may serve as an instructive case study. As a living model of restorative practice, AA is able to sharpen aspects of restorative justice theory, though this theory is also used to comment upon perceived weaknesses in the AA program. More generally, this paper seeks to raise awareness for restorative practice that occurs naturally in many western contexts. It is important that proponents/advocates of restorative justice begin to consider the ways in which unseen or anonymous allies may support the development and expansion of restorative justice.     

The repentant defendant and the potential of international criminal justice

ABSTRACT

Repentant defendants are a more common feature of the international criminal trial than commonly thought, and offer interesting opportunities to conceptualize the possibility of restorative justice within what is otherwise a conventionally retributive framework. Repentance may arise at different stages of the trial and is an inherent part of the assessment at the plea bargain and sentencing stages. It must be understood as a particular performance from the accused, one that individualizes guilt and performs the sort of moral agency on which international criminal law is otherwise premised. Its force lies potentially in its power to break down some of the constitutive dichotomies of international criminal justice, including those between perpetrator/victim, international/domestic, and retributive/restorative justice. One needs to account, however, for the potential ambiguity of repentance and the fact that it may be subtly exonerating, as well as the fact that international criminal tribunals have reasons to encourage it that have nothing to do with restorative justice. Only if the sincerity of repentance can be ascertained and if it can be addressed to victims may the restorative potential of international criminal justice be realized.     

The truth and the trial: victim participation,restorative justice,and the International Criminal Court

In the field of international criminal justice, the international criminal court (ICC) has been lauded for its integration of victim participants into its legal proceedings. In particular, the ICC’s framework of victim participation has been understood to figure as a balance between retributive and restorative justice as it enables the actual voices of the victims to be heard. However, there has been little research that considers how victim participation works in practice as a form of truth-telling. In order to begin to address this gap, the integration of the ‘voices of the victims’ into the proceedings and outcome of The Prosecutor v. Thomas Lubanga Dyilo is explored. The forms of harms and experiences that comprise the truth of the events under adjudication put forward by the victim participants are considered, and then how the truth-telling functions of the ICC represent these states of injury. While the ICC’s legal proceedings enable victims to speak of their harms and experiences, their ‘voices’ are largely absent from its judgment. To address this issue, the ICC needs to develop and maintain a level of ‘restorative justice coherence’ to manage victims’ expectations of its justice approaches.     

平和司法：恢复性司法的本土化——关于平和司法理念与实践的调研报告

平和司法是在学习国外恢复性司法理念、实证分析烟台市检察机关的办案实践、考察外地检察机关的先进经验的基础上提出的全新命题,是恢复性司法本土化的一个尝试。平和司法可分为司法心态(基础要素)、司法模式(手段要素)、司法境界(目的要素)三个层面,与恢复性司法最大的不同就在于它的层次性和层次之间的互动性。平和司法在执法理念上与传统的司法理念有很大的转变,与宽严相济的刑事政策相适应,符合社会主义法治理念的本质要求。实践平和司法将对维护社会和谐稳定、预防犯罪、节约司法资源、维护被害人和犯罪人合法权益具有积极意义。     

司法的恢复性与社会的和谐化——恢复性司法理论国际研讨会综述

在我国建设和谐社会的宏大工程中,刑事司法是极其重要的一环,因而对发端于西方且正试行于我国实践中的恢复性司法模式展开研究,具有重要的理论价值和现实意义.会议围绕恢复性司法的理论基础、价值取向、实践模式、具体运作及其引入中国的可行性等五个主题,进行了广泛而深入的研讨,取得了丰硕的成果.     

Rethinking the restorative–retributive dichotomy: is reconciliation possible?

While the use of restorative justice within Western criminal justice systems continues to grow, its philosophical foundations remain uncertain. This inconclusiveness impacts directly upon the theoretical discussion of restorative justice and its relationship with existing paradigms of punishment, precipitating debate regarding its ability to integrate within justice systems governed by retributive paradigms. Specifically, this ambiguity of definition renders debate regarding the extent to which restorative justice philosophy exists as an alternative punishment or an alternative to punishment, and its existence as complementary or axiomatic to retributive justice unresolved. The philosophy of restorative justice, identifying its central features and addressing those previous attempts of contrasting restorative justice with the prevailing paradigm of retribution is explored here. However, it is suggested that aspirations of reconciling restorative justice philosophy with the retributive paradigm will be ultimately unsuccessful, due to the persistent latent ambiguity regarding the central foundation upon which restorative justice philosophy is built. Such concerns are also present when seeking to affirm the continued opposition of retributive and restorative justice.     

Restorative Justice in India

‘Restorative Justice’ reflects a crimino-victim balanced justice system where equal justice to offenders and victims is ensured. There are four potent features of Restorative Justice: repair, restore, reconcile, and reintegrate the offenders and victims to each other and to their shared environments and communities. There are many examples within Indian criminological literature that thoroughly explain the practice of restorative justice in India. The kings who ruled in various parts of the country had practiced restorative justice in a well thought out and traditional manner. Much of Gandhian philosophy and practice is based on restorative justice principles including the participatory practices of fairness and equality. Though there is a limited amount of literature on the present restorative justice practices available in India, this paper attempts to explain restorative justice practices across the continent from the view point of society and legal provision.     

A glimpse into the role of personal values within the restorative justice process: a qualitative study with restorative justice facilitators

Restorative justice is a process whereby offenders and their victims communicate to address the harm caused by the crime. Currently, there is little research looking at what characterises victims and offenders who are willing to participate in this process, who benefits, and what changes occur after participating. Personal values may be important in understanding such questions because they can influence human behaviour, appraisals of behaviour, and can change following life experiences. Hence, the aim of this study was to investigate the role that the values within Schwartz’s value theory may have in answering these questions. This was accomplished through a thematic analysis of semi-structured interviews with 12 restorative justice facilitators. Consistently, the motivations they observed for both victims and offenders participating in restorative justice included themes of prosocial values. Additionally, prosocial values were among those highlighted as being important for the realisation of the benefits of restorative justice. There was also some preliminary evidence that this process may change what values are important for both victims and offenders. Overall, these findings have implications for restorative justice providers; a greater understanding of motivations, who will benefit, and how restorative justice can be presented to appeal to a wide audience.