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Ramirez, Ricardo. "Catholic Social Teaching on Restorative Justice." Journal of Catholic Social Thought 8, no. 1 (2011): 7–18. http://dx.doi.org/10.5840/jcathsoc2011812.
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van Willigenburg, Theo, and Eduardus Van der Borght. "Attacking Punitive Retribution at Its Heart – A Restorative Justice Thrust." International Journal of Public Theology 15, no. 3 (October 27, 2021): 401–25. http://dx.doi.org/10.1163/15697320-01530007.
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Abstract Restorative justice, aimed at restoring human relations instead of just punishing offenders, is often defended with reference to biblical values like reconciliation, forgiveness, and mercy. Advocates of retributivism, which is the philosophy that underlies the practice of punishing perpetrators with the sole goal of inflicting hardship on them, regularly ridicule such defenses. In response we will not directly defend restorative justice, but critically inquire in the main theoretical arguments with which advocates of retributivism seek to rationalize their view. We point out the weaknesses of these arguments and why we believe that restorative procedures can do much better in serving the goals of (criminal) justice.
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Toews, Barb. "Toward a restorative justice pedagogy: reflections on teaching restorative justice in correctional facilities." Contemporary Justice Review 16, no. 1 (March 2013): 6–27. http://dx.doi.org/10.1080/10282580.2013.769308.
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Carson, Barbara A., and Darrol Bussler. "Teaching restorative justice to education and criminal justice majors." Contemporary Justice Review 16, no. 1 (March 2013): 137–49. http://dx.doi.org/10.1080/10282580.2013.769302.
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Sweeney, Rowan. "Restorative Pedagogy in the University Criminology Classroom: Learning about Restorative Justice with Restorative Practices and Values." Laws 11, no. 4 (July 18, 2022): 58. http://dx.doi.org/10.3390/laws11040058.
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This paper explores the use of restorative practices and values to facilitate teaching and learning regarding restorative justice in undergraduate criminology curricula in England and Wales. Applications of restorative practice, inside and outside of criminal justice contexts, continue to progress and strengthen in the UK and internationally. Similarly, the provision of undergraduate criminology programmes at universities in England and Wales, and globally, has increased substantially in recent decades. Yet, limited research has been conducted regarding the way restorative justice is taught at universities, particularly in a UK higher education context. This paper draws on research which set out to examine the extent and form of restorative justice knowledge production and exclusion, in undergraduate criminology programmes in England and Wales. In doing so, the innovative and effective use of restorative practice pedagogically was exposed. Evidence presented in this paper was collected via seven semi-structured interviews with criminology academics working at six different universities, and three focus groups with undergraduate criminology students, each at a different university. By exploring perspectives of academics and students regarding the use of restorative practices and values to support teaching and learning about restorative justice, this paper argues that real-world contextualisation, collaboration, and experiential learning are key elements of restorative pedagogy within undergraduate criminology.
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Jokinen, Heidi. "New Wineskin of Conflict Resolution: Conditions of Change in the Parable on Wineskin." Biblical Theology Bulletin: Journal of Bible and Culture 50, no. 1 (February 2020): 22–34. http://dx.doi.org/10.1177/0146107919892840.
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The biblical treasury has inspired people throughout millennia to ponder questions regarding their lives. Changing circumstances is a typical feature in the western societies today and elementary conditions of it are of urgent importance to many. The parable on wineskin offers inspirational reading in grasping some of these realities. This paper analyses conditions of change that the parable on wineskin informs of in the light of a change from the prevailing retributive justice paradigm to a more restorative one. Restorative justice proposes a method that takes into account the two parties involved in the conflict, and their individual needs, rather than any preset laws or procedural codes. Restorative justice maintains that justice comes through empowering the two, rather than through punishing the offender. However, restorative justice has difficulties in finding large scale positive response in the western societies today. In this paper I will argue that the parable on wineskin offers important perspectives on these realities. While the focus will be in the context of conflict resolution, the results of this article can be applicable far beyond. No field of life can escape the consequences of change and Bible can be of inspiring support to deal with those.
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Neville, David. "Justice and Divine Judgement: Scriptural Perspectives for Public Theology." International Journal of Public Theology 3, no. 3 (2009): 339–56. http://dx.doi.org/10.1163/156973209x438283.
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AbstractFrom Jewish and Christian Scripture this article retrieves conceptions of justice and divine judgement with the potential to contribute to the public good. Although justice is not a homogenous concept in Scripture, there is a justice-trajectory that is more restorative than retributive and, as such, has profound public import. Through the discussion of scriptural justice this article raises the question of the role of Scripture in public theology. While affirming that justice is a central scriptural concern and therefore indispensable to Christian faith and practice, in this article I also explore the nexus between justice and divine judgement, with a view to indicating by means of inner-biblical critique that divine judgement, no less than justice in the biblical tradition, leans towards restoration rather than (solely) retribution. Special attention is paid to the work of Karen Lebacqz and Dan Via, and Mt. 11:2–6 is also discussed.
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Effendy, Samuel Dwioktorianto. "Why Christian Schools Should Adopt Restorative Justice?" Diligentia: Journal of Theology and Christian Education 2, no. 1 (January 31, 2020): 31. http://dx.doi.org/10.19166/dil.v2i1.2121.
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<p class="abstracttextDILIGENTIA">Christian schools have the responsibility to teach students to view everything from God’s perspective. Hence, all components of Christian education, including discipline practices, should be based on the Bible. Traditionally, the discipline approach in schools is mainly retributive justice that focuses on the rules that are broken, the offenders and the punishments. The offenders should get the deserved punishment for breaking the rules. A different approach, that is restorative justice, focuses on addressing the harm caused, the victims’ feeling and restoring the broken relationship caused by the offense through reconciliation. To find the most biblical approach to be implemented in Christian schools, this paper first looks at the presupposition of both approaches through literature studies and then review it in the light of the Word of God. The result is apparent that restorative justice should be adopted by Christian schools in order to stay faithful to the mandate which is to bring students to God. Further arguments on the importance of adopting this approach are presented concisely. Nevertheless, more research is needed in this area to ensure successful implementation.</p>
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Budiman, Kalvin. "Critical Race Theory: Example of an Alien Concept of Social Justice According to the Bible." Veritas: Jurnal Teologi dan Pelayanan 21, no. 1 (July 11, 2022): 15–36. http://dx.doi.org/10.36421/veritas.v21i1.485.
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Not all social justice teachings are social justice according to the teaching of the Bible. The case in point is the teaching of critical theory on racism (Critical Race Theory or CRT). This teaching that nowadays has a strong influence over universities in the United States promotes widely concepts such as systemic racism, social binary, and intersectionality, which has actually caused a social rift marked by never-ending racial prejudice. From the biblical point of view, the critical theory view of racism contains social consequences that harm society at large. It has taught a social mindset that runs counter to the biblical teachings on social justice. After discussing the historical background of CRT and the basic tenets of CRT, I will then provide an evaluation of CRT from the biblical perspective by observing its starting point, its view of the root cause of racism, and the primary solution that it offers.
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Deckert, Antje, and William R. Wood. "Socrates in Aotearoa: teaching restorative justice in New Zealand." Contemporary Justice Review 16, no. 1 (March 2013): 70–90. http://dx.doi.org/10.1080/10282580.2013.769303.
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Jacob, Anupama, Michelle Asbill, and Amy Tauati. "Exploring the Applied Heart of the Church: The Retributive vs. Restorative Justice Perspectives on Punishment and Incarceration." Social Work & Christianity 50, no. 1 (April 19, 2023): 37. http://dx.doi.org/10.34043/swc.v50i1.293.
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Mass incarceration is one of the key societal issues facing the US today. While numerous factors have contributed to this problem, a major one is the punitive approach of our criminal justice system. This paper examines the underlying justifications for our criminal justice system’s emphasis on punishment using Christian and dominant cultural frameworks. The primary objectives of this paper are: (1) to compare and contrast the core tenets and values of two distinct philosophical approaches to punishment - retribution and restoration - both of which are active within the US criminal justice system; (2) to explore how these two approaches align with biblical values of justice, grace, mercy, and atonement; and (3) to discuss practical implications for how Christian social work educators, scholars, and practitioners can advocate for criminal justice reform based on clear Christian convictions.
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Kenmogne, Michel. "Bible Translation as Justice." Journal of Translation 20, no. 1 (2024): 119–27. http://dx.doi.org/10.54395/jot-mkjus.
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The translation of the Bible into minority languages has the potential to affirm the dignity and worth of translating communities as people created in the image of God (imago dei). For my own people—the Ghomala’ of Cameroon—the use of the mother tongue was crucial for local acceptance of Christianity and identification as children of God. This article shows how biblical concepts of justice as both primary and restorative relate to the mission of God and the imago dei of all human beings. BIBLE TRANSLATION AS JUSTICE regards Bible translation as not just a pragmatic tool, but a fundamental issue of justice that enables people to have a right relationship with God and others. Minority language communities around the world bear witness to the potential for Bible translation to empower, transform, and contribute to a sense of value and confidence. As a result, Bible translation is not only a key to human flourishing but for Christians a way of following Jesus in his incarnation.
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Purwati, Ani, Fifin Dwi Purwaningtyas, and Jumali Sapta Agung. "Rehabilitation and reintegration policies of children victims of criminal action in the Children's Criminal Jurisdiction System." Research, Society and Development 10, no. 1 (January 17, 2021): e32810111706. http://dx.doi.org/10.33448/rsd-v10i1.11706.
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This research examines the harmonization of statutory regulations and the application of law on child victim protection as an achievement of optimal independence for child victims during formal restorative justice and post-recovery. The research objectives and specific targets were (1) formulating the concept of rehabilitation and reintegration of child victims in the juvenile justice system; (2) establishment of SOP (Standard Operational Implementation) for law enforcement officers on the handling of child victims; (3) integrated networking institutions / legal aid institutions and psychological assistance for child victims; and (4) the formulation of juvenile justice teaching, restorative justice, legal and psychological approaches. The method used in this research is through a mix methodological approach between law and psychology with a conceptual approach and a statue approach to analyze the weaknesses of current legislation, such as centralized legal protection for child victims of the fulfillment of restorative judicial evidence (informal), but not yet. Integrated psychosocial and vocational rehabilitation programs for every victims. Apart from that, the child criminal law policy in Indonesia which implements restorative justice is still in the perspective of children in conflict with the law. The concept method of victim rehabilitation is implemented by rehabilitation programs in accordance with the principles of the Convention on the Rights of the Child (KHA).
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Gascoigne, Robert. "Justice and Mercy: Recent Catholic Teaching and Martha Nussbaum’s Political Emotions: Why Love Matters for Justice." Studia Teologiczno-Historyczne Śląska Opolskiego 39, no. 2 (January 17, 2020): 43–51. http://dx.doi.org/10.25167/sth.1415.
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This article compares the understanding of mercy in recent Catholic theology and Church teaching with the concept of compassion in recent writings of Martha Nussbaum. It considers the implications of this comparison for the understanding of justice in public life, and the contrast between “external” and “internal” transcendence in Nussbaum’s thought in relation to a Biblical vision of divine mercy.
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FINE, SARAH M. "Teaching in the Restorative Window: Authenticity, Conviction, and Critical-Restorative Pedagogy in the Work of One Teacher-Leader." Harvard Educational Review 88, no. 1 (March 1, 2018): 103–25. http://dx.doi.org/10.17763/1943-5045-88.1.103.
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In this article, Sarah M. Fine uses portraiture to explore the undertheorized question of what it means to teach in ways that align with the values of the restorative justice framework. The piece centers around the work of Nora, a veteran teacher-leader who explored this question in the context of her own classroom and, as a result, shifted her practice in significant ways, making it more deliberate in its attention to students' social-emotional needs, more project based in its design, and more critical in its stance. In turn, these shifts helped restore and transform students' relationships to the content under study, as well as to each other and to Nora. This portrait provides a richly textured picture of what it means to be—and become—a restorative teacher and suggests that there are powerful synergies between the restorative justice frame-work and the tradition of critical pedagogy.
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Gilbert, Michael J., Mara Schiff, and Rachel H. Cunliffe. "Teaching restorative justice: developing a restorative andragogy for face-to-face, online and hybrid course modalities." Contemporary Justice Review 16, no. 1 (March 2013): 43–69. http://dx.doi.org/10.1080/10282580.2013.769305.
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Propst, Lisa, and Christopher C. Robinson. "Pandemic Fiction Meets Political Science: A Simulation for Teaching Restorative Justice." PS: Political Science & Politics 54, no. 2 (January 19, 2021): 340–45. http://dx.doi.org/10.1017/s1049096520001626.
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ABSTRACTWe team teach an interdisciplinary political science and literature course titled “Violence and Reconciliation,” with case studies on the Truth and Reconciliation Commission (TRC) in South Africa and on debates about whether to develop a TRC in Northern Ireland. The course culminates in a two-week simulation in which students role play the experiences, strategies, and needs of victims, perpetrators, legal teams, government officials, and NGOs in the aftermath of a horrific event that has torn a society apart. We assessed the simulation through pre- and post-simulation writing exercises as well as observations of insights revealed by students during negotiations. We believe the simulation is an effective tool for helping students move from a scholarly engagement with the processes of restorative justice to employing them in response to hatred and violence. This article describes the simulation for use or adaptation in other courses.
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Moon, Hyunjin, and Pilwoon Jung. "Exploring Study on Teaching and Learning Methods Applying Restorative Justice Theory." Korean Association for the Social Studies 31, no. 1 (February 29, 2024): 31–52. http://dx.doi.org/10.37409/rsse.31.1.31.
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APRIANI, TITIN, SYAIFULLAH SYAIFULLAH, and MUHAMMAD IKBAL. "KONSEP PENERAPAN MEDIASI PENAL DALAM PENYELESAIAN TINDAK PIDANA RINGAN PERSPEKTIF RESTORATIVE JUSTICE." GANEC SWARA 15, no. 2 (September 11, 2021): 1105. http://dx.doi.org/10.35327/gara.v15i2.224.
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The purpose of this study is to determine the concept of applying penal mediation in the resolution of minor crimes from a restorative justice perspective and to determine the process of resolving minor crimes from a restorative justice perspective. The type of research used is normative research, namely research on legal principles related to the application of penal mediation related to minor crimes in the perspective of Restorative Justice. The approach method used in this research is the statutory approach and the conceptual approach.The results of the study indicate that mediation can be carried out at the prosecution level or at the trial court with considerations of legal certainty, legal benefits and legal justice with the argument that if penal mediation is carried out at the prosecution level, the principle that can be used is the principle of opportunity which is a teaching that gives authority to Prosecutors to set aside the case, even though there is sufficient evidence, in the public interest, either with conditions or without conditions. In a restorative justice approach, all parties, namely the victim, the defendant and other related parties, are involved to jointly seek a fair solution by emphasizing restoration to its original state and not retaliation. By looking at the severity of the Defendant's actions and considering the aspects of the restorative approach and the benefits of the law, as well as for the creation of justice in society, the Judge supports the Peace Agreement that has been made between the Defendant and the victim with the aim that the Defendant can realize his mistakes and improve himself and not repeat the criminal act. at a later time
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Carey, Anna. "From Punitive to Restorative, Punishment to Healing." Undergraduate Journal of Service Learning & Community-Based Research 9 (May 18, 2020): 73–100. http://dx.doi.org/10.56421/ujslcbr.v9i0.29.
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Zero-tolerance policies have had an adverse effect on students in school since their inception in the 1990s. They began to grow in popularity with the implementation of the Gun-Free School Act (GFSA) in 1994. The GFSA justified making more behaviors punishable as fears of school violence and gang-related shootings grew. As the negative effects of zero-tolerance policies and their contributions to the school to prison pipeline became apparent, there has been an emphasis on ways to combat them. Restorative justice and practices have been used in school settings as a way to combat these policies. Implementing restorative practices in schools can have a positive influence on students and fight zero-tolerance policies and the school to prison pipeline. J.C. Roe Center in New Hanover County is an alternative school that is implementing restorative practices in a variety of ways to help at-risk students who have been expelled or suspended from their home schools. Using restorative practices in the classrooms at J.C. Roe has a positive effect on the students as it is teaching mindfulness, focus, and self-calming techniques.
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Marshall, Christopher. "Grace Overflowing – Reflections on Paul’s Theology of Reconciliation." Kenarchy Journal 2 (March 2021): 64–72. http://dx.doi.org/10.62950/vxcsp25.
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In my book Beyond Retribution: A New Testament Vision for Justice, Crime, and Punishment (Eerdmans, 2001), I draw attention to the prominent role that forgiveness plays in the teaching of Jesus, and connect it to the practice of restorative justice as a contemporary institutional application. In this essay, I focus on Paul’s great theology of reconciliation. Like forgiveness, it too has a clear socio-political dimension, and one that has similarly been eclipsed by the doctrinal tradition’s tendency to individualize and spiritualize its meaning. I look at Paul as exemplary peacemaker, and make four observations. Firstly, for Paul, reconciliation is discovered, not manufactured, secondly, it is a divine initiative, thirdly it is a response to faith and finally it is a commitment to peacemaking.
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Kidder, Deborah L. "Working Together Is in the Best Interests of Society: Teaching Restorative Justice Skills to Business Students." Proceedings of the International Association for Business and Society 25 (2014): 323–30. http://dx.doi.org/10.5840/iabsproc20142534.
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Connery, M. Cathrene. "Con Aprecio / With Appreciation: Pushing Beyond the Boundaries of Possibility in Educational Professional Development." LEARNing Landscapes 9, no. 1 (September 1, 2015): 47–58. http://dx.doi.org/10.36510/learnland.v9i1.745.
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The need for relevant, continuous, and restorative professional development is evident at all levels of teacher education. As teachers teaching teachers and educators educating educators, we aspire to implement meaningful, sustaining, learning experiences that make a difference in the lives of children, families, educators, and communities. This reflective testimony calls us to consider the funds of knowledge and example of our colleagues in the tireless quest to embody and enact civil rights law, and move beyond the boundaries of possibility in educational professional development to actualize educational equity and social justice.
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Kelly, Rick. "Lindsey Pointer, Kathleen McGoey and Haley Farrar, The little book of restorative teaching tools: games, activities and simulations for understanding restorative justice practices." International Journal of Restorative Justice 3, no. 3 (December 2020): 486–89. http://dx.doi.org/10.5553/ijrj.000058.
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Xavier, Donizete José, Dirceu Augusto da Câmara Valle, and Cláudio Antônio Delfino. "justiça restaurativa no novo humanismo proposto pelo Papa Francisco." Revista Eclesiástica Brasileira 83, no. 325 (August 15, 2023): 342–66. http://dx.doi.org/10.29386/reb.v83i325.4883.
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Este artigo tem por objetivo demostrar que no novo humanismo proposto pelo Papa Francisco, a justiça restaurativa é um constitutivo humanitário. Evidencia-se a relevância da dignidade da pessoa humana como valor original e inviolável, resgatando sua sacralidade que, por si, reclama por justiça. Os discursos de Francisco estão alinhados aos direitos humanos e às pautas humanitárias. No coração de seu ensinamento moral-social encontra-se uma autêntica antropologia do ser-relacional. Para ele, o homem é, de per si, capaz de comunhão, superando o mal. Ressalta-se que no novo humanismo sugerido por Francisco se encontram profundos traços do humanismo novo sugerido por Paulo VI. Ambos, “peritos em humanidade”, sugerem a necessidade de mais humanismo, o que significa, em termos de ética da convicção, comprometer-se muito mais com a construção e a restauração da humanidade. A metodologia seguida é a da leitura crítico-comparativa dos textos utilizados no decorrer da investigação. Por fim, conclui-se que este caminho de convicção ética pressupõe a humanização da justiça rumo à justiça restaurativa como ética da responsabilidade.
Abstract: This article aims to demonstrate that in the new humanism proposed by Pope Francis, the restorative justice is a humanitarian constituent. The relevance of the dignity of the human person as an original and inviolable value is highlighted, rescuing its sacredness which, in itself, claims for justice. Francisco’s speeches are aligned with human rights and humanitarian guidelines. At the heart of his moral-social teaching is an authentic anthropology of relational being. For him man is, in himself, capable of communion, overcoming evil. It should be noted that the New Humanism suggested by Francis has deep traces of the New Humanism suggested by Paul VI. Both “humanities experts” suggest the need for more humanism. Which means, in terms of the ethics of conviction, to be much more committed to building and restoring humanity. The methodology followed will be the critical-comparative reading of texts used in the course of the investgation. Finally, it is concluded that this path of ethical conviction presupposes the humanization of justice towards restorative justice as an ethics of responsibility.
Keyword: Restorative justice; New humanism; Human rights; Human dignity.
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Sitarz, Olga, Jakub Hanc, Dominika Bek, and Anna Jaworska-Wieloch. "Post-Sentence Mediation – Its Rationale and Importance in the Light of the Teaching of the Roman Catholic Church. A Look from the Perspective of a Catholic Country." Roczniki Teologiczne 70, no. 3 (December 28, 2023): 101–25. http://dx.doi.org/10.18290/rt2023.20.
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Victim-offender mediation in enforcement proceedings is a new challenge for the justice system in Poland and many countries around the world. The number of such mediations is currently very small. The lack of appropriate regulations and enthusiasm among representatives of the studies and its practitioners make it difficult to search for a way to popularize a conciliatory attitude in enforcement proceedings. The authors of this publication seek arguments in favour of post-sentence mediation in the teaching of the Roman Catholic Church. The importance of faith and religion in the lives of many people (including convicts) and an analysis of the texts of Sacred Scripture and statements of clergymen on forgiveness and satisfaction allow us to be optimistic about the Church’s efforts to encourage the implementation of principles so important to restorative justice.
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Segura, Harold. "A Clean Slate!" Transformation: An International Journal of Holistic Mission Studies 36, no. 2 (April 2019): 135–40. http://dx.doi.org/10.1177/0265378819839605.
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The teaching of the jubilee constitutes a fundamental pillar for the comprehension of the biblical theology about justice and peace. Juan Stam, distinguished theologian identified with Latin American evangelical theology, has written about this subject through the years as a Christian thinker. In this article, and as a tribute to him, it is a synthesis of his thoughts. The jubilee appeals to the experience of human and solidary faith, as well as the Christian mission practice, as a search for a just world where God’s Shalom be a personal and social reality.
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Winn, Maisha T. "Building a “Lifetime Circle”: English Education in the Age of #BlackLivesMatter." Urban Education 53, no. 2 (December 27, 2017): 248–64. http://dx.doi.org/10.1177/0042085917747114.
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This article argues that, to prepare teachers in the era of #BlackLivesMatter, there must be a radical reframing of teacher education in which teachers learn to disentangle their teaching from the culture of Mass Incarceration and the criminalization of Black and Brown people in the context of the United States in their practice. Using a restorative justice paradigm, I seek to understand in what ways, if any, teacher training, specifically of English teachers, can address issues of Mass Incarceration and how teacher preparation can support preservice teachers to resist colonizing pedagogies and practices that privilege particular ways of knowing and being that isolate particular youth.
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Besteman, Bethany C. "Bondage of the Will: The Limitations of Political Theology in Measure for Measure." Religions 10, no. 1 (January 3, 2019): 28. http://dx.doi.org/10.3390/rel10010028.
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Although Peter Lake and Debora Shuger have argued that Measure for Measure is hostile to Calvinist theology, I argue that the play’s world presents a Reformed theo-political sensibility, not in order to criticize Calvinism, but to reveal limitations in dominant political theories. Reformed theology informs the world of the play, especially with regards to the corruption of the human will through original sin. Politically, the sinfulness of the human will raises concerns about governments—despite Biblical commands to obey leaders, how can they be trusted if subject to the same corruption of will as citizens? Close analysis of key passages reveals that while individual characters in Measure suggest solutions that account in part for the corruption of the will, none of their political theories manage to contain the radical effects of sin in Angelo’s will. Despite this failure, restorative justice occurs in Act 5, indicating forces outside of human authority and will account for the comedic ending. This gestures towards the dependence of governments in a post-Reformation world on providential protection and reveals why the Reformed belief in the limitations of the human will point towards the collapse of the theory of the King’s two bodies.
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Pratama, Rizan, and Sumaidi Sumaidi. "Penyelesaian Tindak Pidana Penganiayaan terhadap Kepala Sekolah Di Kabupaten Tanjung Jabung Barat." Wajah Hukum 6, no. 1 (May 1, 2022): 27. http://dx.doi.org/10.33087/wjh.v6i1.895.
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The teaching profession and the lecturer profession are special fields of work carried out based on principles, one of which is having guaranteed legal protection in carrying out professional duties. In addition, obtaining protection in carrying out their duties is one of the rights obtained by teachers in carrying out their professional duties. The type of research used is empirical juridical, and the nature of the research is descriptive, using primary and secondary data. Primary data obtained by means of interviews. Secondary data is obtained by means of literature study or documentation study. Then, all data and information were processed using qualitative data analysis. Based on the results of the study, it is understood that in realizing restorative justice as an alternative in resolving the Crime of Persecution Against the Head of State Middle School 10, Tanjung Jabung Barat Regency in order to avoid the difficulties that exist in the formal criminal justice process. And functioning does not cause public unrest or there is no community rejection, does not impact social conflict, all parties involved do not object, and relinquish the right to sue before the law. The obstacle faced in general is the difficulty of giving direction to the victim to resolve the case. only at the police level, but there is intervention from the victim's family who often insists on going to court. After the police provided input and gave many explanations regarding the consequences that the victim would receive if they wanted to proceed to the Court such as internal divisions, and In overcoming the obstacles faced by the umbrella sector police, they could only provide input and advice if there were obstacles, and The Crime of Persecution Against the Head of State High School 10 Tanjung Jabung Barat Regency Tanjung Jabung Barat Resort Police can overcome existing obstacles and provide restorative justice
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Fatoni, Syamsul, Dewi Muti’ah, and Dodik Pranata Wijaya. "Criminal Justice System Reform for Women as Victims of Domestic Violence Through Local Wisdom." al-Daulah Jurnal Hukum dan Perundangan Islam 11, no. 2 (October 1, 2021): 268–96. http://dx.doi.org/10.15642/ad.2021.11.2.268-296.
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The criminal justice system aiming to serve as a resolution of domestic violence should take into account the adat law system, religious law, and self-regulation living in society. Marriage Institution and Law Number 23 of 2004 concerning Abolishment of Domestic Violence turns out to be a criminogenic factor. This research seeks to investigate the criminal justice system linked to measures for the protection of women as victims of domestic violence in Indonesia and to find out and analyze the contribution of local wisdom to the reform of the system regarding the protection of female victims of domestic violence. This research required doctrines involving the study of secondary data supported by a field study and systematic analyses of the existence of the criminal justice system regarding domestic violence cases with an approach to the local wisdom in Madurese society. The research discovers that the criminal justice system in mitigating the female victims of domestic violence must be integrated and synergized with the sub-systems embracing police, health professionals, social workers, voluntary facilitators, and preachers assigned in criminal court as governed under the Law Number 23 of 2004. The presence of local wisdom in the reform of the criminal justice system concerning domestic violence cases represents the measures taken to shape criminal law in Indonesia by accommodating the values that live in societies, including religious teaching through restorative justice. This approach is intended to accommodate the interest of the victims and criminal offenders to resolve the issue within the criminal justice system.
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Warner, Keith Douglass. "The Greening of American Catholicism: Identity, Conversion, and Continuity." Religion and American Culture: A Journal of Interpretation 18, no. 1 (2008): 113–42. http://dx.doi.org/10.1525/rac.2008.18.1.113.
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AbstractEnvironmental concern is emerging in all major American religious denominations, a process known as the “greening of religion.” The dynamics of a greening process illustrate how individuals incorporate emergent social concerns into their existing moral worldviews and show the ways in which religious identities shape that process. Analyzing the dynamics of this phenomenon reveals much about how a community understands the meaning of religious conversion, demonstrates the stability of religious identities, and illustrates how leaders use new problems to reframe religious identities. The greening of American Catholicism builds upon prior efforts to extend a practical theology of social justice (conversion) but articulates new moral responsibilities for future generations while reinforcing identity (continuity). Pope John Paul II opened a new domain for Catholic social teaching by his numerous teachings about environmental stewardship. U.S. Catholic greening efforts built organically upon the Catholic social teaching initiatives of the 1980s, addressing peace and economic justice, and the emergence of what some refer to as a “distinctly Catholic” contribution to environmental ethics should be interpreted in light of these efforts. This term is not precisely defined, but it suggests a concern for cultivating environmental values within the framework of a Catholic identity and for not subverting Catholic religious identity to conventional “secular” environmental values. The rhetorical framing of environment concerns by an ethic of justice was drawn from the biblical vision of justice, but it was influenced by the American environmental justice movement that emerged during this period. The most innovative expression of the greening of American Catholicism has been a set of regional initiatives, bringing Catholic social vision to bear on local issues through lay civic engagement. The lessons from this study speak to the broad evolution of religious environmental ethics in American culture and can inform future studies of this transreligious phenomenon.
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Yulianto, Rama Fatahillah. "IMPROVEMENT OF MATHEMATICAL ABILITIES OF PUBLIC STUDENTS WITH HOLISTIC PROGRAMS AS AN EFFORT TO IMPROVE EDUCATIONAL QUALITY." Journal of Correctional Issues 3, no. 2 (April 27, 2020): 26–51. http://dx.doi.org/10.52472/jci.v3i2.32.
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Law Number 11 of 2012 concerning the Juvenile Criminal Justice System is a concrete manifestation of Restorative Justice, which regulates diversion, in which Law Enforcement Officials are obliged to seek diversion for children. So far, the education provided by the government for Children in Conflict with the Law is only limited to formal education and moral formation education, no less important than that mathematical ability should also be a concern for the government with a low level of mastery of mathematics in Indonesia. The learning model that emphasizes comfort and pleasure for children is considered to be very effective in teaching math skills to children at LPKA. This study aims to identify a learning model that is in accordance with the characteristics of education in LPKA. So that it is hoped that children after being free can integrate with the community and have the same abilities as children who are outside the institution, as well as improve the self-concept possessed by children. The benefits of this study can provide input in formulating policies regarding the education system in LPKA.
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Yulianto, Rama Fatahillah. "Peningkatan Kemampuan Matematika Anak Didik Pemasyarakatan dengan Program Holistik sebagai Upaya Peningkatan Kualitas Pendidikan." Kosmik Hukum 21, no. 1 (February 5, 2021): 18. http://dx.doi.org/10.30595/kosmikhukum.v21i1.8834.
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Law Number 11 year 2012 concerning the Juvenile Criminal Justice System is a concrete manifestation of Restorative Justice, which regulates diversion, in which Law Enforcement Officials are obliged to seek diversion for children. So far, the education provided by the government for Children in Conflict with the Law is only limited to formal education and moral formation education, no less important than that mathematical ability should also be a concern for the government with a low level of mastery of mathematics in Indonesia. The learning model that emphasizes comfort and pleasure for children is considered to be very effective in teaching math skills to children at LPKA. This study aims to identify a learning model that is in accordance with the characteristics of education in LPKA. So that it is hoped that children after being free can integrate with the community and have the same abilities as children who are outside the institution, as well as improve the self-concept possessed by children. The benefits of this study can provide input in formulating policies regarding the education system in LPKA.Keywords: ABH, Diversion, Education
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Matthews, Shelly. "Clemency as Cruelty: Forgiveness and Force in the Dying Prayers of Jesus and Stephen." Biblical Interpretation 17, no. 1-2 (2009): 118–46. http://dx.doi.org/10.1163/156851508x383412.
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AbstractThis article clarifies the significance of the dying forgiveness prayers of Jesus and Stephen by placing them aside related bodies of literature including biblical and extra-biblical narratives of persecuted prophets and the suffering righteous, the literature of the Maccabean martyrs, the ethical exhortations to enemy love and non-retaliation in the Sermon on the Mount/Plain, and Roman discourse on clemency. Against a recent cluster of scholarship attempting to situate the prayers fully within Jewish scriptural traditions in order to argue that Luke-Acts is not anti-Jewish, it argues that the prayers function to construct a break between the Ioudaioi and the Christianoi. The dying forgiveness prayers are for Luke a Christian proprium. They are potentially more radical than Jesus' ethical teaching on enemy love and non-retaliation, since the former constitute a challenge to the framework of talionic justice which the latter need not. The threat of the forgiveness prayers to the talionic framework of cosmic justice prompted the modification, and even the suppression, of the prayers in some quarters. Those who embraced and celebrated the prayers without modification, like Luke himself, seemed to have understood them intransitively as idealizing the hero who so prays but as having no effect on the prayer's objects. The article concludes with consideration of the Roman discourse on clemency, which functions similarly. Awareness of the cruelty implicit in Roman clemency serves to illuminate the potentially violent effects of certain iterations of the forgiveness prayers, including those preserved in Luke-Acts.
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Simmonds, Shan, and Oluwatoyin Ayodele Ajani. "Restorative learning for fostering a decolonised curriculum attuned to sustainable teacher education." Journal of Education, no. 88 (October 27, 2022): 1–17. http://dx.doi.org/10.17159/2520-9868/i88a09.
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Social sustainability is paramount for peaceful and inclusive societies. It embraces all cultures and civilizations while promoting that these contribute to, and are crucial enablers of, sustainable development. One aspect hereof is knowledge-what is taught and who decides. South African students remain frustrated with the Eurocentric and Western dominated university curriculum. This was made evident in the iconic 2015 student protest movement that, along with current and preceding protests laid bare the stark inequalities that persist in higher education and students outcries for socially relevant education that acknowledges the global South. In this article, we draw on data that emanated from qualitative interviews conducted with ten North-West University postgraduate teacher education students to unlock their concerns and aspirations for a decolonised curriculum in higher education. Students expressed their concerns with the political nature of the systems of power in higher education that are exclusionary, the need for the curriculum to be contextualized, and the tendency for decolonisation to be perceived as a threat. Students voiced their aspirations for a decolonised curriculum by specifying the importance of decolonisation as a process through teaching approaches like storytelling. We propose restorative learning as one avenue in response to students' outcries for the need to be critical of abyssal thinking and to challenge the root of hegemonic knowledge systems in such a way that decolonising the curriculum can be attuned to sustainability aspirations related to justice and social equity.
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Bóasdóttir, Sólveig Anna. "Líf í fyllstu gnægð. Trúarlegt framlag Frans páfa og Walters Brueggemann til samtímaumræðu um réttlæti og almannaheill." Ritröð Guðfræðistofnunar, no. 48 (2019): 75–84. http://dx.doi.org/10.33112/theol.48.4.
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Modern thought that situates faith and all religious interpretation in the private sphere assumes that it is best to keep religion and reason clearly separate. As a result of that, religion has little or no value in social discourse about justice and morality. The reasons for this view come from modernism, which holds religion either as a childish phenomenon, foolish, or at worst harmful to society. This article assumes a post-secular position in which the contribution of religion to social discourse on issues of justice and morality is both accepted and respected. Recent writings by two renowned theologians are taken as an example of this. Pope Francis and Walter Brueggemann address current world problems like poverty and climate change, demanding justice and fairness for the poor. Pope Francis urges that man-made economic systems of the world be transformed for the sake of humanity today and in the future. According to him these economies must meet human needs, promote human dignity, help the poor and get rid of the idolatry of money that creates a lot of suffering in the world. Brueggemann on the other hand, holds that now is an urgent time for neighborliness that will contradict our consumerism as well as our inordinate militarism. Referring to biblical narratives he holds that the most radical teaching in the Bible is that the haves are bound in neighborliness to the have-nots.
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Nabilla, Alifia Desya, Noor Azizah, and Ramadani Ramadani. "Pertanggungjawaban Pidana terhadap Anak Ditinjau dari Hukum Pidana Islam dan Undang-undang Nomor 11 Tahun 2012 Tentang Sistem Peradilan Pidana Anak." AHKAM 2, no. 3 (August 29, 2023): 573–82. http://dx.doi.org/10.58578/ahkam.v2i3.1744.
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A child who commits a crime is a child with problems, who lives in an unhealthy family or social environment. Then comes the behavior of children who are not in accordance with the norms in society. As a result, the child must be held accountable for his actions. However, the ability of children to be responsible for their actions varies according to the ability to think according to the time they go through. The purpose of this study is to determine criminal responsibility for children in terms of Islamic criminal law and Law no. 11 of 2012 concerning the Juvenile Criminal Justice System and to find out the differences and similarities and which laws are relevant between the two laws. The type of research used is normative juridical law research, using a descriptive and comparative approach and the sources of legal materials used in this research are primary and secondary sources of legal materials. The results of this study show that between Islamic criminal law and Law Number 11 of 2012 concerning the juvenile justice system, there are differences and similarities in terms of criminal responsibility for children, where the differences are in the legal basis, the age limit for children to sanctions and similarities in both laws. both of them put forward the best interests of the child through diversion in the form of a restorative justice approach, both determine the factors of reason and will as the main conditions for being responsible and equally provide teaching and direction to children who commit crimes.
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Nistor, Petronela Polixenia. "Christian Values and Ethical Values in the Professionalized Social Work Practice." Logos Universality Mentality Education Novelty: Social Sciences 12, no. 2 (November 29, 2023): 99–109. http://dx.doi.org/10.18662/lumenss/12.2/96.
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Within this theoretical analysis, we will approach social work as a professional practice starting from these six values stated by NASW - service, social justice, dignity and worth of the person, importance of human relationships, integrity, and competence - which the specialized literature also considers as a starting point in understanding and deepening social work. It is valuable to understand how the social work of the 21st century, under the pressure of continuous socio-economic changes, is still grounded in biblical teaching, which over time has supported humanity's understanding of human value, of the intrinsic dignity of every human being as he is created in the image and likeness of God. Each value that guides the NASW practice will be briefly analyzed, considering their relationship of interdependence. We observe, therefore, how each value that underpins social work, as developed by international practices, supports another grounding value. Both secular and Christian values have an interconnected relationship towards the fulfillment of the highest interest of the person in need.
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Fabian, Sheri, and Zana Nicolaou. "Coming Full Circle: What Happens When Your Class Turns into ‘Real Life’." Canadian Perspectives on Academic Integrity 4, no. 2 (December 30, 2021): 50. http://dx.doi.org/10.55016/ojs/cpai.v4i2.74179.
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In this session, we will share some of the results of my experience with remote teaching and academic misconduct in my 200 seat, Introduction to Canadian Criminal Justice System class, which ran from May to Aug 2020 in the School of Criminology at Simon Fraser University. In June 2020, I learned quite by chance, that 41 of 200 students cheated on their midterm celebration of learning (ironically it was on the bonus question worth 1 of 90 marks - they looked up the due date of the quiz on academic integrity). After considerable thought, I decided to use course concepts and applied a restorative justice approach in my response and invited students to reach out and take responsibility. The student response was surprisingly encouraging, and I realized I needed to understand what happened more formally. Accordingly, we developed a study to examine student experiences with my response, how it affected their learning and understanding of course concepts and materials, and their feelings about academic integrity in online courses, especially during a global pandemic. My research assistant, Zana Nicolaou, and I will present findings from the 41 survey responses and 5 interviews that examined these questions. Then we will engage in conversation about how we can shift from conversations about academic misconduct to strategies that help us build a culture of academic integrity.
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Kampo, Kunradus. "MEMAHAMI NILAI PEMBERDAYAAN CREDIT UNION." SIMAK 18, no. 02 (November 14, 2020): 217–33. http://dx.doi.org/10.35129/simak.v18i02.150.
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This research aims to explore the main meaning that became the core values of empowerment that done by Credit Union (CU). Through a case study approach on CUMK, the researcher then explores the values of CU in stages based on an economic perspective, a church perspective (ecclesia), and a biblical perspective. We found that the meaning of CU empowerment is very comprehensive and holistic that unite inclusive economic concept and the social teaching of the church and also the word of God on bible that focused on raise human dignity to live prosperous. Thus, we conclude that core values of CU empowerment is compassion. Personal human well-being as well as community welfare, should be developed, because man is the creator, center and destination of all social economic life. Whoever obeys to Christ, and first of all looking for Kingdom of God, will draw from Him compassion that stronger and clearer to help all brothers and sisters, and to be soulful of compassion carry out the opus of justice (Gaudium et Spes, 3: 63 and 72).
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Situmorang, Merri Natalia. "Pendidikan Kristen dan Karakter." JURNAL KADESI 3, no. 2 (July 31, 2021): 28–50. http://dx.doi.org/10.54765/ejurnalkadesi.v3i2.2.
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The basis of Christian ethics in living together and working is not in rules, but in God's unchanging character. As the image and likeness of God, humans have good social and relational relationships with one another. The problem in this research is that the damage to humans due to sin makes humans no longer able to have the character that comes from God in achieving their life goals and in living together. Humans face many challenges in life so that there is competition for millions of people in a place (Gen. 3: 17-19). Humans throw each other down, hate, jealousy, bribes, injustice happen everywhere. This research uses descriptive theoretical qualitative research methods through literature and biblical studies. The benefit of this research is that through the Christian Religious Education process, Christians are active in teaching and learning the truth of God's Word, teaching God's people that in Christ man is a new creation (Ephesians 2:10) to do good deeds. The conclusion in this research is that with a mind and conscience renewed by Christ, it is possible for humans to develop the world of creation and life together with honesty, holiness, justice and love. Man in Christ finds himself stronger and can bring honor to his Creator. God's character is reflected in the character life of Christians in fulfilling God's purposes. This Christian character cannot be obtained simply through shortcuts but can only be obtained through the process of Christian education.
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Igbakua, Iorjaah, and Manasseh Terhile Adagba. "An Evaluation of the Socio-Economic Implications of the Parable of the Unfaithful Servant in Luke 16:1-12." African Journal of Humanities and Contemporary Education Research 15, no. 1 (June 2, 2024): 60–77. http://dx.doi.org/10.62154/rnn15z69.
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The parable of the unfaithful servant in Luke 16:1-12 has been a subject of scholarly debate. There is no consensus among scholars regarding its meaning and socio-economic context. Some scholars argue that the parable reflects a critique of the wealthy exploiting the poor, while others see it as teaching shrewdness in financial matters. This paper examined the socio-economic implications of the parable so as to establish its economic and social realities. It analysed the parable's historical, social, and economic background. Data was collected from existing literature on the parable and related topics. Content analysis was used to identify key themes and patterns in the data. The study found that the parable reflects the economic realities of the first-century Greco-Roman world, where the wealthy landowners exploited their tenants and servants. The parable criticises this system and emphasises the importance of wise financial management. The findings also indicated that the Parable remains relevant today because it challenges individuals and institutions to act in ways that promote the common good and contribute to sustainable development due to its call for justice and equity and the importance of debt forgiveness, responsible stewardship, ethical decision-making, accountability, and a shift in values towards relationships and justice. The study has contributed to knowledge by shedding light on the historical and social contexts of the parable and provides a nuanced understanding of its message. It recommends that scholars of Christian ethics should pay closer attention to the socio-economic context of biblical texts to better understand their message.
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Ramirez, Neilia, Noel Santander, and Kim Guia. "Restoring the Sanctity and Dignity of Life Among Low-Risk Drug User Surrenderers." Bedan Research Journal 4, no. 1 (April 30, 2019): 116–35. http://dx.doi.org/10.58870/berj.v4i1.6.
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The proponents of this research developed their interests to look into every good points a community-based relapse prevention program being implemented by a particular local community among low-risk drug-users surrenderers. This included appreciating the design of the program and how it impacted the participants and the community of Barangay Salapan, San Juan City. All these being viewed from the underlying principles of restorative justice, in the pursuit of describing how the sanctity and dignity of human life is being restored using the five stages of appreciative inquiry as method of analysis. The rehabilitation program being implemented by the local community and supported by the local government provided a silver lining for the victims of the prohibited drugs. Initially, it helped redeem their lost personal sense of dignity, social respect and acceptance, and become a productive and significant individual members of their particular families and their beloved community. It was emphasized that the restoration of the sanctity and dignity of life demands greater openness, volunteerism, respect sincerity and discipline from each of the persons involved in the rehabilitation program. It was noted also that all the sectors of the local community should be united and unselfishly support the program regardless of political color or affiliation, religious background, economic interests and social biases, so that the sacredness and dignity of life which is very primal as a value will be constructively attained. References Brabant, K. V. (2015). Effective advising in state building and peacebuilding contexts-how: appreciative inquiry. Geneva,International Peacebuilding Advisory Team Byron, W. (1998). The building blocks of catholic social teaching. AmericaCaday, F. (2017). Causes of drug abuse among college students: The Philippine experience. Ifugao State University, Philippines. The International Journal of Social Sciences and Humanities InventionCoghlan, A., Preskill, H. and Catsambas, T.T. An overview of appreciative inquiry in evaluation. Retrieved from http://www.rismes.it/pdf/Preskill.pdf.Cooperrider, D. and Whitney, D. (2005). A positive revolution in change: Appreciative inquiry. Case Western Reserve University, The Taos InstituteDangerous Drugs Board, Office of the President. (2016). Oplan Sagip, Guidelines on voluntarily surrenderer of drug users and dependents and monitoring mechanism of barangay anti-drug abuse campaigns. Board Regulation No. 4. Office of the President. Republic of the Philippines.Gómez, M.P.M., Bracho, C.A. and Hernández, M. (2014). Appreciative inquiry, a constant in social work. Social Sciences, SciencePublihing Group. Spain John Paul II. (1987). Solicitudo Rei Socialis. Libreria Editrice Vaticana Helliwell, J. F. (2011). Institutions as enablers of wellbeing: TheSingapore prison case study. British Columbia. University of British Columbia. International Journal of WellbeingHimes, K. (2001). Responses to 101 questions on social catholic teaching manwah. Paulist Press St. Columban’s Mission Society. Mazo, G. N., (2017). Transformational rehabilitation: Communitybased intervention to end the drug menace. International Journal of Research - Granthaalayah, 5(12), 183-190. https://doi.org/10.5281/zenodo.1133854.Morales, S.,Corpus, R. and Oliver, R. (2013). Appreciative inquiry approach on environmental stewardship on the issues of the West Philippine Sea. Polytechnic University of the Philippines. National Youth Congress 2013 of the PhilippinesMikulich, A. (2012). Catholic social thought and restorative justice. Jesuit Social Research InstitutePloch, A. (2012). Why dignity matters: Dignity and the right (or not) to rehabilitation from international and national perspectives. New York University Journal of International Law and Politics. New York University School of Law.Pope Francis. (2015). Laudato si. Vatican City. Leberia Editrice Vaticana.Sakai, K.(2005). Research on the trends in drug abuse and effective measures for the treatment of the drug abusers in asian countries an analysis of innovative measures for the treatment of drug abusers. Tokyo, Japan. United Nations Asia and Far East Institute (UNAFEI)Sanchez, Z.M. and Nappo, S.A. (2008). Religious intervention and recovery from drug addiction. Rev Saúde Pública. Universidade Federal de São Paulo. São Paulo, SP, BrasilSandu, A. and Damian, S. (2012). Applying appreciative inquiry principles in the restorative justice field. Romania. Lumen Publishing House.Shuayb, M., Sharp, C., Judkins, M. and Hetherington M. (2009). Using appreciative inquiry in educational research: possibilities and limitations. Report. Slough: NFER.Yip, P., Cheung, S.L., Tsang, S.,Tse, S., Ling, W.O., Laidler, K., Wong, P., Law, and F., Wong, L.(2011). A study on drug abuse among youths and family relationship. University of HongKong
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Hrabovska, Iryna. "The Ideas of Fairness in Philosophy Grygorii Skovoroda in the Context of Western Philosophical Tradition of Interpretation of the Concept of Justice (To the 300th Anniversary of the Philosopher)." Ukrainian Studies, no. 2(83) (July 24, 2022): 26–31. http://dx.doi.org/10.30840/2413-7065.2(83).2022.261056.
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The article examines the specifics of philosophical criticism in the period of the “late” UkrSSR Western concepts of philosophy, psychology, and arts using Larysa Levchuk’s books “Art in the Struggle of Ideologies” and her “Psychoanalysis: From the Unconscious to ‘Fatigue of Consciousness’”. Annotation. The article is dedicated to the 300th anniversary of the birth of the outstanding Ukrainian philosopher Hryhoriy Savych Skovoroda.Each epoch has its own view of an outstanding person and their creative work, in particular when it comes to philosophical heritage. Along with the image of the philosopher evolves and understanding of his fundamental ideas and teachings. Their reading and mastering acquire consonance with the problems of the modern time, or lose relevance in it.The article examines one of the cross-cutting ideas of Skovoroda's philosophy – the idea of justice. A comparative analysis of the Ukrainian philosopher's interpretation of fairness with the Western European tradition of considering this idea for many centuries of human history has been made – from the works of the Aristotle, the biblical texts and to the contemporaries of the Ukrainian traveling philosopher, with whose works he was familiar due to the journey to Europe of the time and teaching at the Kyiv-Mohyla Academy.The special importance of fairness in the mentality of Ukrainians is pointed out. Special attention is paid to the concept of justice in connection with the events of the Revolution of Dignity and the war of Ukraine against the Russian fascists and the neo-totalitarian Putin regime.The conclusions state that celebrating the 300th anniversary of the birth of the outstanding Ukrainian philosopher Hryhoriy Skovoroda in this turbulent year in the history of modern Ukraine in 2022, particular emphasis should be placed on the Ukrainian nation's assertion of its ideas of fairness, freedom and human dignity in practice.
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Marzuki, Marzuki. "STUDY OF ANALYSIS OF CHILD VICTIMS OF CRIME PROTECTION IN A VICTIMOLOGICAL PERSPECTIVE." JURNAL RECTUM: Tinjauan Yuridis Penanganan Tindak Pidana 5, no. 1 (February 8, 2023): 872. http://dx.doi.org/10.46930/jurnalrectum.v5i1.2831.
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This research aims to improve the protection of children of crime victims, which often occurs when the provision of services to children who are temporary or permanent victims of psychological, physical and social suffering is neglected. It is a study to analyze from the viewpoint of victimology.The specification or type of research in this research is descriptive in nature and uses prescriptive legal research methods through several approaches.The statutory regulatory approach (statutory approach) and the conceptual approach (conceptual approach).Investigations have shown that various laws have been adopted as legal policies to implement the constitutional provisions of the 1945 Constitution of the Republic of Indonesia, including Presidential Decree No. 36 of 1990 on ratification, in order to protect children in conflict with the law. It is shown that the regime has emerged. Convention on the Rights of the Child (Convention on the Rights of the Child), Law No. 4 of 1979 on Child Welfare, Law No. 8 of 1981 on Criminal Procedure Code, Law No. 39 of 1997 on Juvenile Courts, Law No. 39 of 1999 on Human Rights, Law No. 23 of 2014 on Amending Law No. 23 of 2002 on Child Protection and Law No. 35 of 2014 on Juvenile Criminal Justice System Law No. 11 Including children in conflict with the law to provide legal protection as both perpetrators and victims. In light of these various legal systems, the police, prosecutors, and judges in the law enforcement agency (prosecutor's office) always strive to provide children with the best progressive laws for children in line with the concept of juvenile justice for children. It must be the embodiment of teaching, nurturing and protection of Prioritize the application of restorative justice and diversion to ensure that victims' rights are not ignored, and protect child victims of crime from a victimological perspective.In summary, the legal protection of children of crime victims in Indonesia entitles them to various rights, including: B. Losses such as the right to compensation, the right to treatment, the right to be intimidated by the perpetrator, the right to counseling and rehabilitation, especially the perpetrator's inability to pay compensation to the victim due to the existence of the Victim Compensation Office. case .
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Iheanacho, Valentine Ugochukwu. "The Catholic Church and Prophetic Mission: Transitioning Church-State Relations in Africa." Religions 13, no. 4 (April 9, 2022): 339. http://dx.doi.org/10.3390/rel13040339.
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The Zimbabwean Catholic Bishops’ Conference issued a pastoral letter on 14 August 2020. Its title, “The March is not Ended”, echoed the words of the late American civil right activist and politician John Robert Lewis. In the introduction, the bishops reminded their fellow citizens that “Peace building and nation-building are never completed tasks. Every generation has to establish national cohesion and peace”. In using the biblical text from Micah 7:1–6 where the prophet denounced corruption and oppression in his own days, the bishops took a swipe at Zimbabwean political leaders. African politicians never take responsibility for their misrule of the continent, which has kept Africa largely underdeveloped. The perplexity of the situation in Zimbabwe is reflective of similar situations in other parts of sub-Saharan Africa where leaders look the other way and shift blames. This research undertakes to explore how the Catholic Church in Africa has fared in its prophetic mission in relation to the political-cum-socioeconomic questions on the continent. It will acknowledge instances where the Church, through certain prelates, has proven itself to be a moral conscience. It will also indicate how the efforts of African bishops closely align with those of Pope Francis in relation to the prophetic mission of the Church as a defender of truth, human rights and social justice. Contribution: Africans, like most people in the world, have a very simple vision of the good life: to live in reasonable material comfort and in peace. This research is essentially anchored within Catholic social teaching. It underscores how the Catholic Church in Africa has defended and continues to uphold the rights of the people to actualize their aspiration of a simple good life in a hostile and self-serving African political and socioeconomic context. It notes that the Church cannot take the place of political leaders because its role is basically the promotion of the common good, which includes public order and peace, development, equality, justice and solidarity.
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Evtushenko, Inna I. "Prevention of Remote Theft Victimization and its Scope of Impact." Victimology 11, no. 1 (May 15, 2024): 43–56. http://dx.doi.org/10.47475/2411-0590-2024-11-1-43-56.
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Both scientists and government officials are actively searching for the most effective measures of victimological prevention and protection of victims of remote theft. At the same time, there is no single terminological approach among Russian scientists to the phenomena under study: cybercrime, digital victimization, and remote theft. Foreign researchers in specialized victimological journals pay considerable attention to the methods of implementation and content of restorative justice. However, there is little research in the field of victimological prevention of remote theft. A significant amount of foreign research in the field of cybersecurity is aimed at implementing general criminological measures to protect both personal and corporate information. Research in recent years has drawn attention to the need for context-oriented microlearning for users of information resources and technologies as a method of teaching cybersecurity. The study conducted by the author and other Russian scientists on the methods of victimization of victims of remote theft allowed us to identify typical victimological situations that are most common in 2023 and predict their development in the future . The victimization scenarios identified are becoming increasingly common and therefore require rapid preventive measures by the state. Most researchers come to the conclusion that victims of remote theft do not have individual victimogenic signs, therefore, it is more necessary to develop measures of general victimological prevention aimed at mass victimization of victims of remote theft. Based on previously conducted Russian and foreign studies, the author proposes to carry out preventive measures in the following areas of general prevention: economic, regulatory, theoretical, practical, technical (technological), informational.
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Malahat Fuad Siddiqui, Dr. Yaar Muhammad, and Hadiya Naseer. "Principals’ Self-Efficacy Beliefs about Managing Bullying Cases in Secondary Schools." sjesr 4, no. 1 (March 8, 2021): 338–49. http://dx.doi.org/10.36902/sjesr-vol4-iss1-2021(338-349).
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School education is termed as the foundation that has the whole life of the child dependent upon. Schools are expected to be at par with the latest educational trends, shaping the students' personalities by mitigating the adversities of life yet contemplating skills needed to succeed in life later on. For the very same reason, modern schools ensure an overall environment conducive to the overall development of children. Several factors can hinder the process, among which bullying in schools has become the major concern. School principals have the encumbrance to maintain a hassle-free environment and an uninterrupted teaching-learning process in school. The study, therefore, sought to explore the efficacy beliefs of the principal to deal effectively with bullies while interplaying with different paradigms of bullying management. The theoretical framework was nested in the six approaches presented by Rigby as in Traditional Disciplinary Approach, Strengthening the Victim, Mediation, Restorative Justice, The Support Group Method, and the Shared Concern Approach. A Phenomenological research design was used, and seven principals of schools in Lahore were selected as participants of the study through purposive sampling. A self-constructed, semi-structured interview guide was used as the basic data collection tool. The obtained data were interpreted to meaningful information in relevance to the study by using profiling and then the reflexive thematic analysis technique. Findings revealed that participants are well aware of the concept of bullying, its types, and the adversities associated with bullying. Most of them have devised their hybrid systems to counter bullying in their schools. However, strengthening the victim was found to be the approach the participants feel most efficacious to work with. They regard it fruitful and rewarding in terms of the outcome.
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Azmi, Putri Ulul, and Pratiwi Uly Romadhoni. "Pendidikan Seksual Perspektif Hukum Keluarga:." As-Syar'i: Jurnal Bimbingan & Konseling Keluarga 6, no. 1 (August 26, 2023): 400–426. http://dx.doi.org/10.47467/as.v6i1.5003.
Full textAbstract:
Sexual violence against minors has become one of the discussions of social problems at the international level. As proof, there is an increasing number of cases of violence against children in various regions in Indonesia. In this case, minors can be targeted by victims and perpetrators of immoral acts. Parents and family are key indicators that play an important role in family safety and honor. Sexual education from an early age needs to be done by the closest people, especially parents, family, teachers, and others. Therefore, the author raises a topic related to the role of parents in sexual education from the perspective of Islamic family law. This research is to provide an understanding of the importance of the role of parents in educating and teaching sexual education to children from an early age. In addition, it also discusses and analyzes sanctions that will be given in a case of sexual violence that occurs in minors. The method used in this research is literature studies (library research).The results of this study explained that Islam views sexual education as one of the most important aspects of life. It is because sexual education is closely related to religious education, such as morals, creeds, and worship. Sexual violence can occur due to two factors, namely internal and external factors. Violence against children can be categorized into psychological violence, physical violence, sexual violence, and social violence. In addition, there are several factors that support sexual education for children and adolescents in Islam, for example, instilling shyness, getting used to lowering one's gaze, applying social manners and showing Islamic looks, and so on. Sanctions that are suitable for handling cases of sexual violence against minors are Restorative Justice.
Keywords: Sexual Violence, Minors, Early Childhood Sexual Education, Islamic Family Law