This book explores the concept of justice through the eyes of six Omushkegowuk (Swampy Cree) Elders indigenous to northern Manitoba. The author presents a model of restorative justice based on the educational ideas, principles and practices of his people.
In this groundbreaking international comparative study on healing justice, Jarem Sawatsky examines traditional communities including Hollow Water - an Aboriginal and Métis community in Canada renowned for their holistic healing work in the face of 80 per cent sexual abuse rates; the Iona Community - a dispersed Christian ecumenical community in Scotland known for their work towards peace, healing and social justice, rebuilding of community and the renewal of worship; and Plum Village - a Vietnamese initiated Buddhist community in southern France.
This is a collection of articles from the Justice As Healing newsletter produced by the Native Law Centre of Canada at the University of Saskatchewan. Drawing on a decade of Native writing on restorative justice and on community-based, healing responses to conflicts and crimes, this substantive book features forty-five articles from community members, scholars, judges, lawyers, and Elders, most of whom are Indigenous.
Combining qualitative research, personal experience, and scholarly literature Green looks at the evolution of the Canadian criminal justice system and the values upon which it is based against the Aboriginal concepts of justice.
Peacemaking Circles explores how communities can respond to crimes in ways that address the needs and interests of all those affected - victims, offenders, their families and friends, and the community.
In this remarkable book, Ross invites us to accompany him as he moves past the pain and suffering that grip so many communities and into the exceptional promise of individual, family and community healing that traditional teachings are now restoring to Aboriginal Canada.
This resource offers explanation of the Gladue factors that include the challenges of racism, loss of language, removal from land, Indian residential schools, and foster care that indigenous people experienced.
The implications of both authors' experiences for the development, implementation, and sustainability of restorative justice projects are explored, with special attention to such prominent programs as conferencing, sentencing circles, and healing circles. The authors look to Aboriginal justice reforms in other countries, comparing and contrasting restorative efforts in New Zealand, Australia, and the United States with those in Canada.
Realizing a good life is almost always defined in material terms, typified by individuals (usually men) who have considerable wealth. But classed, gendered, and racialized social supports enable the "self-made man." Instead, this book turns to Indigenous knowledge about realizing a good life to explore how marginalized men endeavour to overcome systemic inequalities in their efforts to achieve wholeness, balance, connection, harmony, and healing. Twenty-three men, most of whom are Indigenous, share their stories of this journey. For most, the pathway started in challenging circumstances - intergenerational trauma, disrupted families and child welfare interventions, racism and bullying, and physical and sexual abuse. Most coped with the pain through drugging and drinking or joining a street gang, setting many on a trajectory to jail. Caught in the criminal justice net, realizing a good life was even more daunting as their identities and life chances became barriers. Some of the men, however, have made great strides to realize a good life. They tell us how they got out of "the problem," with insights on how to maintain sobriety, navigate systemic barriers, and forge connections and circles of support. Ultimately, it comes down to social supports - and caring. As one man put it, change happened when he "had to care for somebody else" in a way he wanted to be cared for.