Forgiveness and Reconciliation in Restorative Justice Conferences

Stokkom, B.A.M. van

doi:10.2143/ep.15.3.2033158

Cited by 11 publications

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“…Despite these theoretical and empirical links between RJ and forgiveness, as philosophers argued in the context of historical injustice (for example, see Derrida, 2001; Ricoeur, 2004), RJ scholars have almost unanimously agreed that forgiveness needs to be considered as a ‘gift’ that should not be a pursued outcome (Armour and Umbreit, 2018; Chapman and Chapman, 2016; Van Stokkom, 2008). It is Braithwaite (2002) who has perhaps most systematically articulated such a role of forgiveness in RJ.…”

Section: Forgiveness As a ‘Gift’ In Restorative Justicementioning

confidence: 99%

The role of (self-)forgiveness in restorative justice: Linking restorative justice to desistance

Suzuki

Jenkins

2020

European Journal of Criminology

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The role of forgiveness in restorative justice (RJ) remains peripheral because interpersonal forgiveness has been considered a ‘gift’ that should not be forced on victims in RJ. In this article, we aim to advance the role of forgiveness in RJ. However, we do not focus on interpersonal forgiveness. We instead focus on another dimension of forgiveness: self-forgiveness for offenders. Because self-forgiveness is linked with both RJ and desistance, self-forgiveness has the potential to function as a catalyst to connect RJ with desistance. Drawing on their relationship, we offer a process-based model of how offenders may or may not desist through RJ. We conclude by offering implications for research on RJ.

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Section: Forgiveness As a ‘Gift’ In Restorative Justicementioning

confidence: 99%

The role of (self-)forgiveness in restorative justice: Linking restorative justice to desistance

Suzuki

Jenkins

2020

European Journal of Criminology

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“…If forgiveness occurs, it must arise spontaneously without a directive from the mediator. The primary goal of the conference is to offer a conflict resolution process that is perceived as fair and safe by the participants” (van Stokkom 2008). The best known example of restorative justice is South Africa's Truth and Reconciliation Commission (TRC).…”

Section: Part One: Living With Evilsmentioning

confidence: 99%

“…Yet as van Stokkom notes, in terms reminiscent of our arguments that forgiveness is more effective at relational “housekeeping,”“Forgiveness may work well as a way of healing rifts and settling disputes amongst people who are closely bound together, and who are eager to maintain and repair these bonds. But many offenders have too little in common with their victims to be willing to repent and be able to share their view of the offence” (van Stokkom 2008). Van Stokkom concludes that restorative justice has been demonstrably, if only partially, effective at moral repair.…”

Section: Part One: Living With Evilsmentioning

confidence: 99%

“…The resistant nature of resentment has been the focus of efforts at restorative justice. ''During restorative justice conferences friends, relatives and family of the offender and the victim are coming together voluntarily to confront the offender with the consequences of his act, and to discuss what should be done to put these consequences right' ' (van Stokkom 2008). Restorative justice is a significant tool used in many countries, including the United States, in which we write.…”

Section: Alternatives To Forgivenessmentioning

confidence: 99%

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The Limits of Forgiveness

Norlock¹,

Rumsey²

2009

Hypatia

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In this paper, we contextualize Claudia Card's work on forgiveness within wider literatures on forgiveness. With Card, we emphasize the costs of forgiveness and the sufferings of victims, and suggest alternatives to forgiving evils. Women who live in particularly unsafe contexts require recognition more than reconciliation. We conclude that those who forgive evil also require recognition that respects the choices of forgiving agents, seeing their decisions as relevant to conceptual analysis about forgiveness.

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“…3 Duyvendak & Hurenkamp 2004. Instemmend onder meerVan Stokkom 2008.Religie & Samenleving, Jrg. 5, nr.…”

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Homogeniteit versus diversiteit – schuivende verhoudingen

Burg¹

2010

R&S

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This paper starts from the thesis, recently suggested by various sociologists and historians, that the Netherlands are no longer a country of minorities, but a country with a dominant liberal majority. The aim of this paper is to reconstruct this majority ideology. This ideology can be characterized as partly liberal and partly republican (in the French tradition of republicanism). We may discern seven characteristics of this ideology: 1. a strong emphasis on liberty in the private sphere; 2. a privatization of identities; 3. a voluntaristic understanding of identities; 4. an understanding of equality as conformity with the average or standard citizen; 5. a French republican view on citizenship; 6. rising moral expectations; 7. a Protestant understanding of religion (e.g. a focus on religious texts and on orthodoxy). In this contribution the argument is put forward that the rise of this new moral majority leads to a diminishing understanding and a diminishing empathy not only for religion, but for everyone who is not similar to the standard of a white, Dutch/speaking, secular and straight male. This has implications for liberal politics, for democratic minority rights and for liberal Protestantism: their bases of support are vulnerable.

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Forgiveness and Reconciliation in Restorative Justice Conferences

Cited by 11 publications

References 0 publications

The role of (self-)forgiveness in restorative justice: Linking restorative justice to desistance

The role of (self-)forgiveness in restorative justice: Linking restorative justice to desistance

The Limits of Forgiveness

Homogeniteit versus diversiteit – schuivende verhoudingen

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