The objective is to study the nature of co-offending among individuals who have previously spent time together in prison. Are new contacts established during a prison term that then result in co-offending subsequent to release? This question is examined on the basis of register data relating to all individuals released from Swedish prisons during a 6-month period (n = 3,930). The data show that 2% of the group were suspected of co-offending subsequent to having spent time together in prison. The findings are discussed on the basis of theoretical perspectives focusing on trust, contacts with other offenders, the size of the criminal networks involved, and criminal capital.

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Previous studies, mainly from the United States, have indicated that religious beliefs can help inmates to cope with imprisonment and to build hopes for the future. The purpose of this study was to examine if this is the case also in Sweden, which is usually considered to be one of the most secular countries in the world. The data consist of semistructured interviews with 14 prisoners participating in the so‐called Monastery Route activities within Swedish prisons. Although the activities are based on Christianity, the explicit aim is to invite individuals from all religions, as well as those with an open attitude toward spirituality. How do the inmates formulate their beliefs (if any) along the lines of doctrinal religiousness and personal spirituality, respectively? And, how does this orientation affect the ability to cope with imprisonment, as well as the views of the future? The results show that a small number of the participants defined themselves as Christian, but that the majority had instead developed a more personal form of spirituality. This provided them with a means of working with themselves and gave them a sense of inner calm. The study's findings are contrasted against conflicting results from the United States.

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Faith-based units are prison spaces centred on the performance of religious practices that can nowadays be found in prisons in several countries. These faith-based practices have usually been explored in relation to the effects they have on inmates, but there are few studies that have explored how their presence affects prison life and how they can influence prison governance. This article will compare two different faith-based prison experiences located in two very different social and penitentiary contexts, Argentina and Sweden, in order to explore how the presence of these units affects prison management. To do so, we will analyse semi-structured interviews with 55 individuals conducted in prisons in both countries.