Correcting Community Service: From Work Crews to Community Work in a Juvenile Court

In 2001, the Clark County Juvenile Court in Washington State implemented the use of “restorative community service” (RCS) as part of its larger adoption of a restorative justice framework. This paper explores the court’s implementation and use of RCS, including: (1) the types of institutional changes made by the court in its development of RCS, (2) the types and qualities of social interactions observed by the researcher through participant observation at several RCS sites, (3) the practical implications of these findings for proponents of restorative justice in the use of community service in youth settings, and (4) the theoretical implications of these findings for sociological and criminological research on community service.     

Aboriginal youth with foetal alcohol spectrum disorder and enmeshment in the Australian justice system: can an intercultural form of restorative justice make a difference?

Aboriginal youth with Foetal Alcohol Spectrum Disorder (FASD) are overrepresented in the justice system. FASD results from prenatal alcohol exposure, and may lead to cognitive, social and behavioural difficulties that increase susceptibility to contact with the justice system. This paper explores the potential contribution of restorative justice in creating diversionary options for Aboriginal youth with FASD, and related cognitive impairments, to prevent enmeshment in the justice system. The lesson from work in Australia and New Zealand is that restorative justice and Indigenous justice are different, but not irreconcilable, projects. We suggest that there is the potential for creating rich intercultural engagement spaces ‘in between’ restorative practices and Indigenous processes: provided that restorative justice – as an essentially Eurocentric paradigm of the Global North – does not attempt to colonise Indigenous justice. An appropriate model would have Aboriginal people engaged in the planning and management of diversionary options, with greater focus on diversion into place-based, Aboriginal owned and managed services. Restorative justice needs to engage with the historical demands of Indigenous peoples for their land and their way of life; though constantly imperilled by forces of neo-liberalism and colonialism, Indigenous peoples remain resilient and provide a vision of an alternative to Euro-modernity.     

Restorative justice: the indigenous justice system

Dramatically different beliefs about justice will produce dramatically different methods for achieving justice. The beliefs underlying the traditional Indigenous restorative justice systems, systems that dramatically differ from the European-based system practiced in the USA are presented. The discussion highlights the legacy of colonialism for tribal communities and the resilience and creative resistance that have continued to characterize the spirit and ingenuity of Indigenous peoples.     

Frenemies: restorative justice and customary mechanisms of justice

More often than not, restorative justice is said to take roots in Indigenous practices. In fact, Indigenous and other traditional mechanisms of justice are often described as examples of restorative justice practices. In New Zealand, the government equates the Mãori approach to doing justice with family group conferences (FGC); a restorative justice mechanism which it claims embodies Mãori values and preferences. This article contends, however, that the type of ‘justice’ embodied in customary mechanisms, has often been taken out of context, and rendered universal and ahistorical through its representation as restorative justice mechanisms. Using fieldwork evidence, an analytical comparison between principles of restorative practices, New Zealand’s FGCs and the Mãori approach to justice was conducted. It concludes that this tendency to equate restorative justice with Indigenous approaches to law and justice is harmful and dangerous for it risks rendering the scholarship homogenizing and universalizing restorative justice, to the detriment of local preferences and practices.     

Popping the cultural bubble of violence risk assessment tools

Violence risk instruments are administered in medico-legal contexts to estimate an individual’s likelihood of future violence. However, their ostensible limitations; in particular their mono-cultural and risk-centric composition, has drawn academic attention. These concerns may facilitate erroneous risk evaluations for certain non-white populations. Yet it remains unaddressed how cultural differences will be appraised in a risk assessment framework and which specific cultural factors should be considered. Provisions under the Canadian Criminal Code allow for Gladue Reports, to be sought by judicial officers prior to sentencing Indigenous people. Gladue Reports provide insights into an Indigenous person’s unique circumstances that may have led to their offending as well as community-based options for rehabilitation. We proffer that there may be value in augmenting the risk evaluation with culturally relevant Gladue style considerations identified by relevant Indigenous people to provide a more holistic account of an Indigenous individual’s circumstances.     

Real-world assignments for restorative justice education

Academic coursework on restorative justice is rapidly emerging in professional schools. As members of applied disciplines entrusted to serve the public good, students must be readily able to transfer classroom-based learning into real world application. This paper describes a weekend intensive, multidisciplinary graduate school course and how three ‘real world’ assignments are used to integrate restorative justice values, principles, and practices. The assignments include interviews with criminal justice representatives, group projects that propose restorative justice practices for addressing social issues and legal cases, and participation in community-based programs. The assignments use processes grounded in experiential learning theory to underscore various dimensions of restorative justice. They also convey and deepen the understanding of restorative justice principles and practices while at the same time develop a sense of moral agency in students.     

Socially Appraising Justice: A Cross-Cultural Perspective

The impact and effectiveness of organizational justice efforts vary across cultures. Previous justice research has focused on such themes as outcome allocation, process criteria, allocation control, and decision justification largely from a Western point of view. This paper analyzes organizational justice perceptions from a cross-cultural perspective. More specifically, using the Hofstede cultural dimensions (individualism/collectivism, uncertainty avoidance, masculinity/femininity, and power distance), key justice areas are examined. Further, predictions as to the general salience of key justice areas are offered relative to a national culture's overall organizational justice preferences and tendencies.     

Book Review: Considering Social Justice: A Review of David Miller's Principles of Social Justice

Miller's volume is a useful, thorough, and innovating overview of the subject of social justice. It inspires three lines of critical response. The first involves the symbiotic role of philosophy and empirical inquiry in the analysis of justice. The second involves the qualities of opportunity that ought to underlie justice. Finally, there are a few lessons regarding the status of justice in the overall evaluation of society that can be learned from the case of the United States, which has an anomalously bad record with respect to distributive justice. The centrality of politics is one of the implications of the analysis.     

Welfare state, unemployment, and social justice: Judgments on the rights and obligations of the unemployed

This article reports judgments on the rights and obligations of the unemployed in The Netherlands. A large majority of the Dutch population is shown to support (i) the unemployed’s right to social security as well as their obligation to work, (ii) the principle that declining a job offering should be punished, and (iii) harsh sanctions in some specific cases of job refusal. An emphasis on the obligation to work results from conservative attitudes regarding both distributive justice (economic conservatism) and retributive justice (cultural conservatism). Furthermore, conservative attitudes regarding distributive justice derive from a privileged economic position (especially high income and infrequent experience of unemployment), whereas conservative attitudes regarding retributive justice result from a restricted cultural position (low level of education, technical rather than cultural type of education, and limited involvement in arts and culture).     

The New Zealand Model of Family Group Conferencing

The Family Group Conference (FGC) originated in New Zealand where it is the foundation stone of the Youth Justice system introduced in 1989. A significant feature of that system is the way in which it enables restorative justice principles to be implemented in an integrated manner in a statutory framework supervised by the courts and applicable to all young offenders throughout New Zealand. FGCs are used both as a diversionary technique (pre-adjudication) and at a (post-adjudication) pre-sentencing stage. In addition this type of model is now being applied in a voluntary way but on a small scale with adults. A significant feature of the FGC model is its greater use of community-based solutions with a consequent reduction in the number of young persons in state institutions.     

Conducting Youth Participatory Action Research (YPAR) Through a Healing-Informed Approach with System-Involved Latinas

Latina girls are disproportionately represented in the US juvenile justice system (Freiburger and Burke 2011). Almost all girls involved with juvenile justice report some form of emotional, physical or sexual abuse prior to interactions with the juvenile justice system; with over 60% of girls reporting trauma before the age of 5 (Dierkhising et al. 2013). For Latina girls, juvenile detention is associated with early death as Latina girls who have been detained are nine times more likely to die by the age of 29 than the general non-detained population (Teplin et al. 2014). The stark reality faced by system-involved Latinas calls for innovative solutions.In 2015, the National Compadres Network (NCN), with over 30 years of work embedded in the Chicano/Latino and Indigenous communities in California, developed a project to respond to the disparities in the juvenile justice system faced by Latina girls. Through this project, the NCN used a healing-informed curriculum (Xinachtli) and Youth Participatory Action Research (YPAR) to engage Latina system-involved girls as equal partners to inform detention alternatives and reform.This paper will describe these efforts, provide insights from the YPAR facilitators and youth researchers, and provide recommendations for other community-based facilitators who are considering utilizing YPAR through a healing-informed approach within their own work with Latina girls.     

Theorising Children's Rights in Youth Justice: The Significance of Autonomy and Foundational Rights

This paper develops a theoretical approach to children's rights in youth justice, located within a wider rights‐based theory of criminal justice which emphasises the centrality of citizens' autonomy. Understanding what is special about children's rights in the youth justice system requires an understanding of how children's autonomy differs from that of adults. One difference is that within the legal system children are not considered to be fully autonomous rights‐holders, because childhood is a time for gathering and developing the assets necessary for full autonomy. These assets should be protected by a category of ‘foundational’ rights. It is argued that an essential component of a rights‐based penal system for children is that it should not irreparably or permanently harm the child's foundational rights. The concept of foundational rights can then underpin and strengthen international children's rights standards, including those relating to the minimum age of criminal responsibility, differential sentencing for children and adults and a rights‐based system of resettlement provision.     

Can restorative justice disrupt the ‘school-to-prison pipeline?’

The ‘school-to-prison pipeline’ now commonly refers to the impact of zero tolerance and other harsh exclusionary discipline policies on school suspensions and expulsions, especially felt among minority students of color in the United States. Abundant evidence now concludes that such students are suspended, expelled, disciplinarily referred and arrested at rates far exceeding either their representation in the population or that of their white peers. Restorative justice practices have emerged as an increasingly popular response to racial disparity in school discipline, supported by research, state and federal governmental initiatives. However, the capacity of restorative justice to limit the school-to-prison pipeline may remain unfulfilled unless it can disrupt current social-organizational structures that maintain racial inequity in institutional structures. This paper considers the effectiveness of restorative justice in schools as an alternative to overly punitive discipline policy and as a strategy for reducing racial disciplinary disparity. It then considers organizational and cultural impediments to implementing restorative justice to overcome racial disciplinary inequity for school-based youth and asserts that restorative justice must strive for more than incremental change inside existing systems.     

The emotions of justice

This essay attempts to defend the centrality of emotions in our sense of justice and the importance of empirical research into the emotions in the development of philosophical theories of justice. It includes a defense of the negative emotions as well as a preliminary taxonomy of the emotions involved in justice.     

Resisting ‘progressive’ carceral expansion: lessons for abolitionists from anti-colonial resistance

This article documents a government-led strategy to more closely integrate policing with community-based ‘crime prevention’ programming in the city of Winnipeg, Manitoba, Canada. These initiatives have targeted neighborhoods with large Indigenous populations. In this article I illustrate how community-level conflicts over responses to ‘crime’ are also sites of settler colonial conflict, and how settler colonial governance is reproduced and resisted through the governance of crime. Interviews with politicians, policy-makers, bureaucrats in the crime prevention branch of the provincial government, and directors and employees at community-based organizations suggest that the pursuit of the government strategy of integrated crime prevention and suppression has been more a project of attempting to ‘manage’ urban Indigenous people than serve their interests. As a contribution to abolitionist thought and theory, this article profiles sites of conflict between community police and community-based organizations over definitions of the ‘crime’ problem in city-center Winnipeg. These examples highlight a kinship between carceral abolitionist and decolonial politics.     

Individual Conceptions of Justice and Their Potential for Explaining Proenvironmental Decision Making

In Germany, community-based climate-protective decisions were measured on micro up to macro levels, and the role justice appraisals play in decision-making was investigated in comparison to responsibility-related and self-centered motives. Results reveal that in the field of carbon dioxide emission, gaps between those who are gaining profits and those who have to suffer from negative side effects are recognized by the community on a national as well as an international level. For gaining behavioral impact, the perception of these gaps needs to be regarded under a moral perspective and considered unjust. These justice appraisals are shown to be stable predictors of climate-protective commitments, even when powerful responsibility-related variables were included in the regression analyses. Self-centered motives proved to be of minor importance.     

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).     

Humiliation,Justice and the Play of Anxiety in Competing Jurisdictions

In colonial nations, such as the land called Australia, the two registers of settler and Indigenous jurisdictions compete at the level of symbolic certainty. In Lacanian psychoanalytic theory neither can arrive at perfect symbolisation but the struggle and the proximity to their arrival can evoke anxiety. What insists to keep this anxiety at bay, in non-Indigenous Australia, is what Jacques Derrida calls justice. As an impossible object, similar to the Lacanian object petit a, justice must be interminably animated to hold this object of desire in play. Humiliation of Indigenous people in Australia is, I argue in this article, one mode of this play. I interrogate the psychoanalytic discussions of anxiety by Freud and Lacan to consider firstly what might be the cause of anxiety for contemporary non-Indigenous Australians and secondly how this anxiety is ‘played out’ on the bodies of Indigenous people through practices of humiliation. As one example of this work of humiliation I consider several scenes of police practice in the Sydney suburb of ‘Redfern’ from the 1991 documentary Cop it Sweet.     

Perceptions of restorative justice concepts: an evaluation of university housing residents

This study focuses on the perceptions of students who resided in a university residential hall regarding methods of conflict resolution and concepts of restorative justice. Furthermore, comparisons of perceptions between residents who participated in restorative justice workshops with residents who did not are also made. Variables studied include: understanding the perspectives of others, willingness to approach others, consideration of how to approach others, and awareness of communication styles during conflict situations. Additional considerations include a willingness for inclusion, providing perspectives, and listening and compromising during conflict situations. Also explored is usage of dialogue as well as residents becoming better equipped to approach others, and utilizing or sharing information about restorative justice concepts with others following restorative justice workshops. Findings suggest that residents exposed to restorative concepts during workshops were more likely than non-attenders to listen to the perspectives of others regarding conflict situations. The results indicate that a number of the residents within the university housing setting shared and utilized restorative justice techniques with others following attendance of the restorative workshops.