Religion, Reintegration and Rehabilitation in French Prisons: The Impact of Prison Secularism

Rostaing, Corinne; Béraud, Céline; Galembert, Claire de

doi:10.1007/978-3-319-16778-7_5

Cited by 7 publications

(13 citation statements)

References 21 publications

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“…For some, it is a way of learning “more civilised behaviour, such as a positive attitude, politeness, humility, calm and self-control” (Dammer, 2002, p. 42). The occupational and pacifying virtues of religious practice contribute to the acceptance of the punishment and a reflection on the acts that have been committed (Rostaing, 2015, p. 13).…”

Section: Role and Function Of Prison Faith-based Organizationsmentioning

confidence: 99%

“…He serves as a resource person who can bring information, goods, and spiritual or social assistance. Given these characteristics of caring, they attract prisoners to them and their programs (Rostaing, 2015, p. 9).…”

Section: Some Motivation For Prison Religiosity Among Offendersmentioning

confidence: 99%

“…No matter what forms faith-based approaches take, a number of studies have been conducted in the USA in an attempt to discuss or measure the effectiveness of these faith-based programs, in order to ascertain whether they reduce recidivism. These studies, according to Rostaing (2015, p. 7), highlight that faith-based programs offered to prisoners during the term of their sentences tend to help to avoid the commitment of offences in prison and reduce recidivism on reentry, and favor social reintegration (Rostaing, 2015, p. 7). In addition, Clear et al (1992, p. 7) in their study demonstrate that prisoners who engage with faith-based programs display a reduced sense of personal threat and aimlessness in the prison environment.…”

Section: Benefits Derived From Prison Chaplaincy Programsmentioning

confidence: 99%

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The Role of Faith-based Organizations (FBOs) in the Rehabilitation of Offenders

Khan

2020

The Oriental Anthropologist: A Bi-annual International Journal

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Since time immemorial, religion has been, and is, a part of society that provides a moral compass and stability in society. It regulates human behavior so that there is conformity to norms and values that are upheld by society. Deviation from these norms and values is subject to sanction, which results in incarceration. At the turn of the 20th century, a more proactive step has been taken for the rehabilitation of those who have come into conflict with the law. The many secular programs that were implemented in the rehabilitation of prisoners 1 provided little to the desired effect, which is highlighted by looking at the rate of recidivism. In this context, the role of religion became increasingly recognized as a way to rehabilitate prisoners. In some instances, faith-based programs have been integrated into secular programs, while in other instances, faith-based organizations (FBOs) volunteer to independently provide their service. Irrespective of the approach used, there is sufficient evidence to support the view that faith-based programs have a positive effect on the rehabilitation of prisoners and helps to reduce recidivism.

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Section: Role and Function Of Prison Faith-based Organizationsmentioning

confidence: 99%

Section: Some Motivation For Prison Religiosity Among Offendersmentioning

confidence: 99%

Section: Benefits Derived From Prison Chaplaincy Programsmentioning

confidence: 99%

See 1 more Smart Citation

The Role of Faith-based Organizations (FBOs) in the Rehabilitation of Offenders

Khan

2020

The Oriental Anthropologist: A Bi-annual International Journal

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“…Several studies examine frameworks regulating religion as a response to changes in the European religious landscape, such as secularization (Martínez‐Ariño et al. ), the rise of religious minorities (Jahn ; Rostaing, Béraud, and Galembert ), and the growth of holistic spirituality (Griera ). However, most of these studies focus on the religious practices of inmates, and so may overlook the religious experiences of guards and other prison staff.…”

Section: Introductionmentioning

confidence: 99%

“…Comparative work that thinks institutionally across administrative regions or nations is more limited (for noticeable exceptions, see Becci 2011;Becci and Roy 2015;Beckford, Joly, and Khosrokhavar 2005;Cairns 2015). Several studies examine frameworks regulating religion as a response to changes in the European religious landscape, such as secularization (Martínez-Ariño et al 2015), the rise of religious minorities (Jahn 2015;Rostaing, Béraud, and Galembert 2015), and the growth of holistic spirituality (Griera 2017). However, most of these studies focus on the religious practices of inmates, and so may overlook the religious experiences of guards and other prison staff.…”

Section: Introductionmentioning

confidence: 99%

Religion in Public Institutions: Comparative Perspectives from the United States, the United Kingdom, and Europe

Cadge

Griera²,

Lucken

et al. 2017

Scientific Study of Religion

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Much is known historically about the formal place for religion and spirituality in various countries. Less is known sociologically about the actual ways religion and spirituality are present in public institutions or about the conceptual and methodological assumptions that underlie how scholars approach the study of religion within public institutions. We conceive of public institutions broadly as those institutions that need to follow state regulations, are publicly accountable, and are supported (totally or partially) with state funds. We aim in this symposium to begin to develop a comparative analytical framework for analyzing ways religion and spirituality shape and are shaped by public institutions across three distinct sectors—hospitals, the military, and prisons—in Europe, the United Kingdom, and the United States. We outline three questions—the descriptive, the analytic, and the methodological—and suggest points of analytic comparison that might facilitate a systematic comparison of public institutions across several countries.

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One to serve them all. The growth of chaplaincy in public institutions in Denmark

Kühle

Christensen

2019

Social Compass

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The number of Lutheran chaplains in Danish public institutions (e.g., hospitals, prisons, and the military) has grown substantially in the last few decades. This article presents the results of a recent study of Lutheran (Church of Denmark) chaplains. The material studied is a collection of legal documents and media, a population survey of 300 chaplains, and 34 qualitative interviews. On the basis of this comprehensive body of data, we argue that even in a country as secular as Denmark there are numerous interactions between the religious and the secular, and that the secular state facilitates these interactions. We also argue that the secular public institutions actively reshape the religious landscape because they require a certain kind of religious specialist that focuses on helping patients, prison inmates, and soldiers to cope with hardship and existential issues. Résumé Le nombre d'aumôniers luthériens dans les institutions publiques (hôpitaux, prisons et militaires) danois a considérablement augmenté ces dernières décennies. Cet article présente les résultats d'une étude récente des aumôniers luthériens au Danemark. Les matériaux d'étude se composent de documents médiatiques et juridiques, une enquête de 300 aumôniers et 34 entretiens qualitatifs. Sur la base de ces informations, nous déclarons d'une part que même dans un pays laïc comme le Danemark, il existe de nombreuses interactions entre religieux et laïcs, et que l'État laïc facilite ces interactions ; d'autre part que les services publics laïcs remodèlent activement le paysage religieux, désireux d'une certaine sorte de spécialistes religieux qui sont principalement capables d'aider les malades, les détenus et les soldats à faire face aux difficultés et aux problèmes existentiels. Evangelical Lutheran Church of Denmark, and that many of the remaining 23 percent are members of various religious communities, Danish society is so secular that the American sociologist of religion, Phil Zuckerman, has called it a society without God (2008). Church attendance is low, with fewer than 2 percent attending weekly, and 10 percent attending monthly (Christensen, 2017). Apart from attendance, surveys show that people in general feel that God and religion have little importance in their life (Halman and Pettersson, 2003). Therefore, it is quite surprising that the number of chaplains at Danish universities, prisons, and hospitals has risen in recent decades. Also, the importance of chaplains in the military has clearly increased, and since the 1980s, new positions have been established for chaplains on the street and for emergency responses (Kühle, Christensen et al., 2015). This article examines and discusses what this growth may tell us about religion in Denmark, and in a broader perspective, about religion in secular societies. Chaplains have recently become an important topic of sociological research through the work of American scholar Winnifred Sullivan, among others. In Sullivan's words, chaplains exist 'at a particularly interesting and focused interface ...

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Religion, Reintegration and Rehabilitation in French Prisons: The Impact of Prison Secularism

Cited by 7 publications

References 21 publications

The Role of Faith-based Organizations (FBOs) in the Rehabilitation of Offenders

The Role of Faith-based Organizations (FBOs) in the Rehabilitation of Offenders

Religion in Public Institutions: Comparative Perspectives from the United States, the United Kingdom, and Europe

One to serve them all. The growth of chaplaincy in public institutions in Denmark

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