Correctional services, both institutional and within the community, are impacted by COVID-19. In the current paper, we focus on the current situation and examine the tensions around how COVID-19 has introduced new challenges while also exacerbating strains on the correctional system. Here, we make recommendations that are directly aimed at how correctional systems manage COVID-19 and address the nature and structure of correctional systems that should be continued after the pandemic. In addition, we highlight and make recommendations for the needs of those who remain incarcerated in general, and for Indigenous people in particular, as well as for those who are serving their sentences in the community. Further, we make recommendations for those working in closed-custody institutions and employed to support the re-entry experiences of formerly incarcerated persons. We are at a critical juncture—where reflection and change are possible—and we put forth recommendations toward supporting those working and living in correctional services as a way forward during the pandemic and beyond.

What do race relations among Canadian prisoners tell us about national mythology, liberal multiculturalism, and racial colour-blindness? Drawing from almost 500 semi-structured interviews conducted with male prisoners inside four provincial institutions in Western Canada as part of the University of Alberta Prison Project, we analyse prisoners’ perceptions of race and detail how their beliefs in Canada’s national mythology – particularly multiculturalism – foster racial colour-blindness in daily prison life. Our data speak to both support for, and critiques of, liberal multiculturalism as a lived political philosophy. For instance, racial colour-blindness helps reduce ethnic conflict and encourages inter-group relations among racially diverse prisoners. As critics of liberal multiculturalism suggest, however, our participants individualized racism, focusing on what is often called ‘overt racism’ (such as white supremacy). Few participants acknowledged ‘structural racism’ or dwelled on the overrepresentation of people of colour in the prison system (even when housed on a unit that could contain over 60 per cent Indigenous prisoners). Some prisoners expressed a belief that Canada had overcome racism.

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‘Hate stereotyping’ occurs when researchers foreground negative emotions, especially hate, as motivating right-wing social movements, epitomized by labels like ‘hate group’. This convention contradicts empirical evidence showing that hateful feelings and ideological prejudices are mostly insignificant for attracting and retaining members in such movements. Using contemporary theories of hate, this article demonstrates the concept’s limits and misuse in studying and theorizing the political Right. For instance, hate’s theoretical and methodological ambiguity sometimes leads scholars to confuse hatred with right-wing ideology and prejudice, which can obfuscate findings and spur dubious generalizations across political groups. Moreover, some researchers accept post-structuralist theories of hate as a substitute for vital data on emotions, motivations and meaning-making among right-wing actors. Hate explanations persist because they appeal to ‘common sense’ about intolerance, not because of their methodological integrity for studying right-wing movements. By foregrounding intolerance, hate stereotyping risks sustaining the dominant narrative that prejudices such as racism are deviant, and that racism is a problem of bad attitudes and fringe ideologies, rather than larger issues of systemic and structural inequality.

Over the course of the COVID-19 pandemic, officials have introduced measures to preserve the health of incarcerated individuals and prison employees. To understand the impact of COVID-related correctional policies on individuals with incarcerated friends and family members, we conducted 181 longitudinal interviews from April 2020 to January 2021 with 29 such ‘loved ones.’ Participants emphasized concerns about (1) health and safety; (2) unclear, unpredictable and untrusted communications; and (3) diminished personal intimacy. We analyze these findings using an ‘administrative burden’ framework and discuss possible reforms. We also suggest a wider applicably of this framework for studying individuals who have diverse encounters with the criminal justice system.