Victim Offender Conferencing
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The Little Book of Restorative Justice
The authors THE LITTLE BOOK OF oward Zehr directed the first victim offender conferencing program in the U.S. and is one H of the developers of restorative justice as a concept. His book Changing Lenses: A New Focus for Crime and Justice is considered a classic in the field. His other publications include Doing Life: Reflections of Men and Women Serving Life Sentences, Transcending: Reflections of Crime Victims and The Little Book of Restorative Justice. Forthcoming in fall, 2003, is The Little Book of Family Group Conferences, New Zealand Style (with Allan MacRae). Dr. Zehr is Co-Director of the graduate Conflict Transformation Program at Eastern Mennonite University. From this base he also teaches and practices in the field of restorative justice. Zehr received his M.A. from the University of Chicago and his Ph.D. from Rutgers University. li Gohar worked as Additional Commissioner Social Welfare Cell for Afghan Refugees for A thirteen years. Presently working as Chief Executive, Just Peace International inc. for Afghanistan and Pakistan. Ali Gohar received his MSc in International Relations from Quaid-i-Azam university Islamabad . He completed his second Master in Conflict Transformation as a Fulbright Scholar from Eastern Mennonite University VA, USA. The Pushto, Urdu and Persian (Dari) version of the hand book by the same authors are under publications. [email protected] Ph: ++92 - 91 - 5700724 The authors THE LITTLE BOOK OF oward Zehr directed the first victim offender conferencing program in the U.S. and is one H of the developers of restorative justice as a concept. His book Changing Lenses: A New Focus for Crime and Justice is considered a classic in the field. -
GOOD PRACTICE in ADDRESSING SEXUALISED VIOLENCE: Guidelines Document GOOD PRACTICE in ADDRESSING SEXUALISED VIOLENCE Guidelines Document
WWP EN GOOD PRACTICE IN ADDRESSING SEXUALISED VIOLENCE: Guidelines Document GOOD PRACTICE IN ADDRESSING SEXUALISED VIOLENCE Guidelines Document Authors: Kate Iwi, Nathan Eisenstadt Year of publication: 2020 Editors: Alessandra Pauncz, Sandra Jovanović Belotić, Anna McKenzie With financial support from the “Rights, Equality and Citizenship Programme 2014-2020” of the European Union This publication has been produced with the financial support of the “Rights, Equality and Citizenship Programme 2014-2020” of the European Union. The contents of this publication are the sole responsibility of the authors and can in no way be taken to reflect the views of the European Commission. CONTENT GOOD PRACTICE IN ADDRESSING SEXUALISED VIOLENCE: GUIDELINES DOCUMENT ......................................... 2 IMPACTS ON PRACTITIONERS .......................................................................................................................... 2 STANCE .................................................................................................................................................................... 3 NORMS, EXPECTATIONS AND BELIEFS .............................................................................................................................. 7 EXERCISES FOR WORKER PREPARATION AND ONGOING WELLBEING ............................................................... 9 SCRUTINISE YOUR BELIEFS AND EXPECTATIONS ................................................................................................................. -
Circles of Support and Accountability: the Need to Make Room for More Victim/Survivor Input
1 Circles of Support and Accountability: The Need to Make Room for More Victim/Survivor Input Brief Bio and Program Background: The writer, David Dyck, served as the first Project Coordinator of Circles of Support and Accountability (CSA) in Winnipeg, Manitoba. CSA is a Mennonite Central Committee (MCC) initiative designed to enhance the safety of the community and reduce the risk of re-offence by released sex offenders. CSA volunteers form "Circles" who aid in the reintegration process of “Core Members” by offering them social support and encouraging them to act responsibly in the community. David has since relocated to Halifax, Nova Scotia where he continues to act as a resource person in training and consultation for CSA and other restorative justice initiatives. If you are interested in learning more about CSA, please contact: Andrea Tu or Evan Heise Mennonite Central Committee Ontario Toronto Office, 6 Trinity Square Toronto, ON M5G 1B1 Canada Ph: (416) 596-9341 Email: [email protected] You can reach the author of the article at: David Dyck 403-2540 Maynard St. Halifax, NS B3K 3V5 Canada Ph: (902) 423-1124 Email: [email protected] 1. Introduction: Prior to joining Circles of Support and Accountability (CSA) as a staff person in January, 1999, I wrote a research paper as a part of my graduate studies to familiarize myself with this relatively new Canadian initiative. While my overall assessment of CSA’s work was positive, I also made several broad suggestions regarding ways that the initiative might be improved. One of the specific issues I identified at that time was the need for CSA to seek out more concrete involvement of the victim/survivor community in the planning and carrying out of their work. -
What Cross-Cultural Workers Ought to Know About Guilt
Of course, you may feel guilty • Temptation. Although we are never hardened,” making you much less likely to do What Cross-Cultural because you are guilty, and that is good. promised that we will be beyond something about the sin. Workers Ought to Know Although the Bible says much about being temptation, cross-cultural workers may about Guilt guilty, it says little about feeling guilty. If you feel guilty for being tempted to lie, cheat, Are guilt feelings worse for cross- feel guilty because you are guilty, you just or be sexually unfaithful. cultural workers? need to do something about the sin. However, Shame, rather than guilt, often brings on many people feel guilty without being guilty. these guilt feelings. Guilt means that you Guilt feelings may be worse for cross- Lately you have been feeling guilty, In fact, the guilt feelings may even be have broken Gods command, fallen short of cultural workers because of some special but are not sure why. People are suffering. stronger when there is no guilt. Here are a his expectations. Shame means that you have situations. They are dying without Christ. Your work few examples of things other than sin that may fallen short of the expectations of someone • Living standards. Some cross-cultural seems to make little difference. You are produce guilt feelings: other than God. It may have begun when you workers live quite affluently compared to having difficulty maintaining a consistent • Falling short of your own expectations. walked through a mud puddle, soiling your the people they minister to, and may feel devotional life. -
A Comparative Investigation of Survivor Guilt Among Vietnam Veteran Medical Personnel
Loyola University Chicago Loyola eCommons Dissertations Theses and Dissertations 1991 A Comparative Investigation of Survivor Guilt Among Vietnam Veteran Medical Personnel Maurice E. Kaufman Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_diss Part of the Education Commons Recommended Citation Kaufman, Maurice E., "A Comparative Investigation of Survivor Guilt Among Vietnam Veteran Medical Personnel" (1991). Dissertations. 3177. https://ecommons.luc.edu/luc_diss/3177 This Dissertation is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Dissertations by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1991 Maurice E. Kaufman I\ L-U.M.Pl\RAliVE lNVESTlGATIUN OF SURVlVUH GUILT AM.UNG VIETNAM VEfEHAN MEDICAL PERSONNEL by .Maur·lce E. Kautrw:ln A Vls1:;er· tn ti on 0u bmi t ted to the faculty of the Gt adua te ;ic hcml nf Edu cat; ton o.t Loyola lJni ver-s l Ly of Lhi cago J.n Par·tlal Fulf:lil1oe11t ot the RequirP.ruents •• tor toe IJPp;n:>e oJ IJoctrw o1 Educa.ticm May l 9'J l ACKNOWLEDGMENTS I would like to thank Dr. Manuel Silverman tor giving me the opportunity and independence to pursue various ideas, and for valuable discussions throughout my graduate studies. I am obliged to recognize Dr. Ronald Morgan and Dr. Terry Williams for their useful discussions along with their contributions to this project, without which it would not have been completed. -
Guilt Trips to Powerful Governments and Organizations That Are in a Position to Do Something to Stop the Bad Stuff
Blood Money By Martin Rapaport Posted: 11/5/1999 12:54 PM By Martin Rapaport I first heard this phrase from my father. He was talking about the war — about his experience in German concentration camps. Blood money was bad money — the worst kind of money. Money you didn’t want anything to do with. Money with the stench of death. Hassidic Rabbis, Zen Masters and quite a few people in between believe that money has its own energy or karma. Good, honestly earned money, preferably tithed, tends to multiply and bring its owners good things. Bad money may look good, but doesn’t last and ultimately harms its owners. While the philosophy of money is complex and debatable, the bottom line is simple and obvious. People have to take responsibility for how they earn and spend their money. In this article we analyze a most difficult and horrifying topic — war in Africa and the role that diamonds play in fueling these wars. This is not a comfortable subject. The stories are shocking and the human tragedy undeniable. For the sake of humanity and our own morality, we must take a hard look at the facts and develop an understanding of the role that our industry must play to help alleviate the intolerable suffering in Africa. In many ways Africa is the last frontier — the last continent to come of age politically, socially and economically. We can blame the colonists who drew arbitrary maps playing off ethnic tribal groups, or the corrupt black leaders who steal their citizens’ daily bread. -
Making Noise: Children's Voices for Positive Change After Sexual Abuse
Making Noise: Children’s voices for positive change after sexual abuse Children’s experiences of help-seeking and support after sexual abuse in the family environment Camille Warrington with Helen Beckett, Elizabeth Ackerley, Megan Walker and Debbie Allnock Each circle shown here (and on the inside back cover) was contributed by (and represents) an individual interview or focus group participant. Covers_montage.indd 1 19/04/17 11:23 CONTENTS Acknowledgements 6 Executive Summary 7 1. Introduction 13 1.1 Overview 14 1.2 Existing research on CSA 16 1.3 Report structure and overview 18 2. Methodology and ethics 21 2.1 Introduction 22 2.2 Individual interviews with children and young people 22 2.3 Focus groups 32 2.4 Survey 33 2.5 Data recording and analysis 34 2.6 Methodological reflections 34 2.7 Ethics and research governance 35 3. Identification and disclosure of child sexual abuse in the family environment 37 3.1 Overview 39 3.2 Attitudes towards disclosure of child sexual abuse in the family environment 40 3.3 Delays to recognition and telling 41 3.4 Who children disclose to 42 3.5 Children’s decision-making processes 46 3.6 Prompts or catalysts for disclosure 55 3.7 Specific barriers to disclosure for particular groups of children 59 3.8 Recognition of abuse by others 65 3.9 The consequences of recognition and disclosure 67 3.10 Summary: supporting the early recognition of children’s experiences of abuse 69 CONTENTS 3 CONTENTS 4. Impact on, and role of, family and safe carers 71 4.1 Overview 73 4.2 The impacts on family members and family life 73 4.3 Young people’s sense of responsibility towards family 80 4.4 Support to parents and families 82 4.5 Children’s involvement with care systems 84 4.6 Summary: recognising support to families and carers as critical 88 5. -
Cheat Sheet: Daughters of Narcissistic Mothers Survival Guide
DAUGHTERS OF NARCISSISTIC MOTHERS SURVIVAL GUIDE ©TerriCole 2017 www.terricole.com CHEAT SHEET D A U G H T E R S O F N A R C I S S I S T I C M O T H E R S S U R V I V A L G U I D E Does your mother guilt trip you or emotionally blackmail you? Does she act competitively with you or take credit for your talent or accomplishments? I promise you, if you have a narcissistic mother, you absolutely know it. It is incredibly painful, especially to be the daughter of a narcissistic mother. But it is possible to survive and even thrive after this experience. Check out this guide below and let it inform and inspire you to begin the healing process now. Behaviors of Narcissistic Mothers Utilizes emotional blackmail: They really play the guilt card to their advantage. Narcissistic mothers don't want you to have an independent life from them. They guilt trip you because they want complete control over you and your behavior. They will also tell you all the things they gave up for you and did for you, so now you "owe them" because of that. Punishing: Another behavior is that they will withdraw love if you don't do what they say. A narcissistic mother's love is absolutely conditional. They will give you the silent treatment or punish you if you don't do as they want. Competitive: Narcissistic mothers are in competition with their daughters. Anything you've done, your mother has done more of and better. -
A Guilt Trip: Expressivism, Moral Judgment, and Basic Emotions*
A Guilt Trip: Expressivism, Moral Judgment, and Basic Emotions* Jay Odenbaugh Associate Professor Lewis & Clark College [email protected] December 14, 2014 1 Introduction In this essay, I first sketch Allan Gibbard's (1992) norm expressivism. Sec- ond, I consider Shaun Nichols' (2004) critique of Gibbard's account of moral judgment. In essence, Nichols argues that since norm expressivism assumes moral judgment requires the experience and attribution of guilt and that chil- dren younger than 7 - 8 cannot experience and attribute guilt, then they can- not make moral judgments. However, he contends that they can given that they can pass the moral/conventional task. Thus, Gibbard's norm expressivist account of moral judgment is fatally flawed. Third, I provide a response on behalf of Gibbard. Fourth, I conclude with an account of guilt as an emotion. *Thanks to participants at the PSA session specifically Edouard Machery, Grant Ram- sey, and Caitlin O'Connor. Additionally, I thank colleagues John Fritzman, Joel Martinez, William Rottschaefer, and Nicholas D. Smith at Lewis & Clark College for their feedback. Finally, I would to thank Harris Rosenbaum, Gabe Ruimy, and Cory Wilson for their work with me on a Mellon Faculty-Student Research Grant. 1 2 Norm Expressivism Allan Gibbard writes, Narrowly moral judgments are not feelings but judgments of what moral feelings it is rational to have. Feelings, we think, can be apt or not, and moral judgments of when guilt or resentment are apt. (1992, 6) A simple minded emotivism might hold the following: One judges an action morally wrong if, and only if, one would feel guilty for doing it. -
An Analysis of Mennonite Central Committee's Work in East Africa
A Mennonite Peace? An Analysis of Mennonite Central Committee’s Work in East Africa EMILY WELTY* Abstract: This article analyzes the ways that Mennonite Central Committee demonstrates distinctively Mennonite understandings of peacemaking and argues that both in terms of content—that is, the particular ways of defining peace—as well as in its programs, M.C.C. works in a distinctly Mennonite way within the context of other international faith-based nongovernmental organizations. Through an ethnographic analysis of M.C.C.’s country programs in East Africa the essay argues that M.C.C.’s peacebuilding and development work have remained consistent with the deeper Mennonite understandings of the theology and practice of peace. Mennonite peacemaking is rooted in a unique historical and theological heritage. Traditionally, Mennonites have understood peace to be at the heart of Christian discipleship and God’s kingdom on earth. Peacemaking is also the work for which Mennonite Central Committee is best known by other international relief and development non-governmental organizations. But is this reputation justified? In an age of N.G.O. professionalization and the pressures for institutions to conform, is it possible for a faith-based N.G.O. to maintain its distinctive denominational identity while also carrying out its peacebuilding work in an effective manner? This article analyzes the ways M.C.C. demonstrates distinctively Mennonite understandings of peacemaking and argues that both in terms of content—that is, the particular ways of defining peace—as well as in its programs, M.C.C. works in a distinctly Mennonite way within the context of other international faith-based N.G.O.s. -
Exercise: How Do We Use Our Body Lovelessly?
EXERCISE: HOW DO WE USE OUR BODY LOVELESSLY? The body is nothing but a projected image, with no ability to change of its own accord. All changes in the body are directed by the mind. As long as we think we’re a body, our body is used by the ego. This way, unconscious guilt is projected onto the body so it suffers and dies. This is the ego’s extreme deception, orchestrated to hide our true Identity from our awareness. How have you allowed the ego to use the body for unconscious self-attack? You cannot heal until you see it, and willingly join with Spirit to exchange self-attack for miracles. This is a process of discovery. We work with Spirit to raise our awareness of all the ways we have unknowingly abused the body in pursuit of the ego’s goals. We may find we have been dishonest with our Holy Self.Perhaps we have abandoned or betrayed our self. As you realize these betrayals, you may feel sadness or grief at the recognition you have abandoned your self and body. This is good. You may want to sincerely apologize to the body for scapegoating it—after all, you’ve unfairly blamed it for all the things it never did. It was never the cause of pain, illness, appetites, addictions, sabotage, or anything else. As you come to recognize for yourself that the ego in the mind tells the body what to do, you can consciously withdraw your projections and judgments from the body. Now you can enter a truly Loving agreement with the body. -
Gangs and Guilt: Towards a New Theory of Horror Film
Gangs and Guilt: Towards a New Theory of Horror Film “Horror films give us back our sins as monsters.” (Sam J. Miller) Horror films are always about something being dismissed that needs to be taken seriously. Scholarship is virtually unanimous in its belief that that something is fear: “If it is the movie’s aim to terrify, horrify or frighten, it qualifies as a horror production.”1 To some extent, this is simply a tautology that muddies the waters by conflating horror as an experience with horror as a genre:2 if ‘horror’ as an emotion can be defined as “what we feel when anything frightens us or promotes fear or terror,”3 it follows that horror as a genre is all about, to cite Hantke’s title, Creating and Marketing Fear. Scholars of horror have differed widely on what kinds of fear exactly the horror film evokes—the list here ranges from formless fears (with “Fear of death and the unknown”4 ranking right at the top) to concrete social and political fears5 such as atomic anxieties6 and World War III panic7—, and they have investigated different reasons why viewers might agree to expose themselves to such 1 Muir 1. This assumption is so a priori that it remains unstated in many sources, although it is also an exceedingly common statement. Stephen King, an undisputed expert on the theme, has described “Horror, terror, fear, panic” as the province of the horror genre (Danse Macabre 26). Scholars have overwhelmingly agreed with him. A small and random sample of scholarly works casting fear as the central mover and shaker of horror might include Büssing; Cantor / Oliver 64-67; Clemens 1-2; Cowan 5-18; Derry, Dark Dreams 2.0 110, 363-4, and “More Dark Dreams” 162; Fahy, “Introduction” 1-2; Grant’s “Introduction” to Planks of Reason, xii-xiii; Grodal 249; Hanich’s Pleasurable Fear; Hantke, Horror Film: Creating and Marketing Fear; Hutchings 7 and 81; Manchel, Terrors of the Screen; Prawer’s The Film as Tale of Terror; Sipos 5; Schomacker; Spehr; Telotte, “Through a Pumpkin’s Eye” 116-17; D.