Multicultural Implications Restorative Justice:

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This document was prepared by the Center for Restorative Justice & Peacemaking (formerly the Center for Restorative Justice & Mediation) under grant number 96--VF--GX--K006, awarded by the Office for Victims of Crime, Office of Justice Programs, U.S. Department of Justice. The opinions, findings, and conclusions or recommendations expressed in this document are those of the authors and do not necessarily represent the official position of the U.S. Department of Justice.

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... Restorative justice is seen by many as a philosophy , a process, an idea, a theory and an intervention (Braithwaite, 1989; Umbreit and Cary, 1995; Richardson, 1997; Umbreit and Coates, 1999; Graef, 2000; Du Pont, 2001; Family Rights Group). ...
This paper explores the links and connections between social work and restorative justice. After a brief description of social work, restorative justice and family group conferencing, I will explore some the complementary theoretical links and practice applications, critically examining the potential implications and opportunities for social work practitioners and academics in relation to practice.
This article explores the diversionary measure of restorative final warnings within the context of the youth justice system. We examine the philosophy and rationale of the new era in cautioning and discuss the potential practice implications since its implementation in 2000, under the statutory legislation within the Crime and Disorder Act 1998. To date there has been very little research or academic debate on the new system of police cautioning of youth. Additionally, as final warnings develop a greater association with restorative justice practices, we explore how this ‘pre court’ intervention has the potential to broaden oppressive and discriminatory practices within the youth justice system in relation to particular societal groups.
After a decade of high incarceration rates, the Canadian Department of Justice has revised its approach to juvenile justice. Enshrined in the Youth Criminal Justice Act (YCJA), the renewed youth justice system stresses the importance and responsibility of community for crime control. While on the surface the state’s appeals to such programmes as restorative justice seem laudable, caution should be exercised in fully endorsing this approach. While community initiatives have been criticized for “widening the net of social control” and intruding state control deeper into social life, their exclusionary potential is perhaps more troubling. Following Derrida’s metaphysics of presence, I suggest that ‘community’ perpetually finds meaning in opposition to the other. In this environment, Aboriginal youth, who are among the most marginalized in Canadian society, will likely be the most unfavourably effected. This paper does not, however, entirely reject the Act’s appeal to community. Nevertheless, I argue that for meaningful challenges to contemporary constructions of community and youth justice to occur the discursive limits forced upon ‘community’ must be fractured and fashioned in ways that renounce homogeneity.
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