2016/05/04

Peace Testimony - Wikipedia, the free encyclopedia

Peace Testimony - Wikipedia, the free encyclopedia

The Peaceable Kingdom (c. 1834) by Edward Hicks
Peace testimony, or testimony against war, is a shorthand description of the action generally taken by members of the Religious Society of Friends (Quakers) for peace and against participation in war. Like other Quaker testimonies, it is not a "belief", but a description of committed actions, in this case to promote peace, and refrain from and actively oppose participation in war. Quakers' original refusal to bear arms has been broadened to embrace protests and demonstrations in opposition to government policies of war and confrontations with others who bear arms, whatever the reason, in the support of peace and active nonviolence. Because of this core testimony, the Religious Society of Friends is considered one of the traditional peace churches.

General explanation


Quakers in Pennsylvania meeting with Native Americans
Friends' peace testimony is largely derived from beliefs arising from 1] the teachings of Jesus to love one's enemies and 2] Friends' belief in the inner light. Quakers believe that nonviolent confrontation of evil and peaceful reconciliation are always superior to violent measures. Peace testimony does not mean that Quakers engage only in passive resignation; in fact, they often practice passionate activism.
The Peace Testimony is probably the best known testimony of Friends. The belief that violence is wrong has persisted to this day, and many conscientious objectors, advocates of non-violence and anti-war activists are Friends. Because of their peace testimony, Friends are considered as one of the historic peace churches. In 1947 Friends as a worldwide religious group were awarded the Nobel Peace Prize, which was accepted by the American Friends Service Committee and the then London Yearly Meeting's Friends Service Committee, now called Britain Yearly Meeting Peace & Social Witness on behalf of all Friends. The Peace Testimony has not always been well received in the world; on many occasions Friends have been imprisoned for refusing to serve in military activities.
Some Friends today regard the Peace Testimony in even a broader sense, refusing to pay the portion of the income tax that goes to fund the military. Yearly Meetings in the United States, Britain and other parts of the world endorse and support these Friends' actions.[1]  The Quaker Council for European Affairs campaigns in the European Parliament for the right of conscientious objectors in Europe not to be made to pay for the military. Some do pay the money into peace charities and still get goods seized by bailiffs or money taken from their bank accounts.
In America, others pay into an escrow account in the name of the Internal Revenue Service, which the IRS can only access if they give an assurance that the money will only be used for peaceful purposes.[2]  Some Yearly meetings in the US run escrow accounts for conscientious objectors, both within and outside the Society.
Many Friends engage in various non-governmental organizations such as Christian Peacemaker Teams serving in some of the most violent areas of the world. Quaker author Howard Brinton, for example, served in the American Friends Service Committee during World War I.

Development of Quaker beliefs about peace

George Fox, perhaps the most influential early Quaker, made a declaration in 1651 that many see as the first declaration of Friends' beliefs on peace:
I told [the Commonwealth Commissioners] I lived in the virtue of that life and power that took away the occasion of all wars and I knew from whence all wars did rise, from the lust, according to James's doctrine... I told them I was come into the covenant of peace which was before wars and strifes were.[3]
Following the 1660 Restoration of King Charles II and a clamp-down on religious radical groups such as the Fifth Monarchists, George Fox was imprisoned. A number of letters and statements were written this year, as much to remove any suspicion that Friends might have been involved in violent political activity as a desire to make their position clear. Margaret Fell wrote a letter to King Charles II that was co-signed "in unity" by a number of prominent Friends, including Fox:
We are a people that follow after those things that make for peace, love, and unity; it is our desire that others' feet may walk in the same, and do deny and bear our testimony against all strife, and wars, and contentions that come from the lusts that war in the members, that war against the soul, which we wait for and watch for in all people, and love and desire the good of all. [4]
The most well-known statement of this belief [5] was stated later that year in a declaration to King Charles II of England in 1660 by George Fox and 11 others. This excerpt is commonly cited:
All bloody principles and practices we do utterly deny, with all outward wars, and strife, and fightings with outward weapons, for any end, or under any pretence whatsoever, and this is our testimony to the whole world. That spirit of Christ by which we are guided is not changeable, so as once to command us from a thing as evil and again to move unto it; and we do certainly know, and so testify to the world, that the spirit of Christ, which leads us into all Truth, will never move us to fight and war against any man with outward weapons, neither for the kingdom of Christ, nor for the kingdoms of this world. [4]
Some Quakers initially opposed this statement because it did not deny use of the sword to the magistrate or ruler of the state. It also contained no prohibition against paying taxes for purposes of war, something that would trouble Friends to the present.

Friends' testimony to peace


In 1947, the Religious Society of Friends was awarded theNobel Peace Prize. The peace testimony of Friends is their best known.[6]
Quakers have engaged in peace testimony by protesting against wars, refusing to serve in armed forces if drafted, seeking conscientious objector status when available, and even to participating in acts of civil disobedience. Not all Quakers embrace this testimony as an absolute; for example, there were Friends that fought in World War I and World War II. Some others were firm Christian pacifists. 

 During extreme circumstances it has been difficult for some Quakers to engage in and uphold this testimony, yet Friends have almost universally been committed to the ideal of peace, even those who have felt the need to compromise on their testimony. 

 Apart from the specific question of war, other ways in which Friends have testified to peace have included vegetarianism and a commitment to restorative justice.
The Religious Society of Friends was awarded the Nobel Peace Prize in 1947. The Nobel Prize was awarded to Friends for Friends' work to relieve suffering and feed many millions of starving people during and after both world wars. The Nobel prize was accepted by the American Friends Service Committee, along with the UK's Friends Service Council on behalf of all Quakers.
The first paragraph of the Presentation Speech reads: "The Nobel Committee of the Norwegian Parliament has awarded this year's Peace Prize to the Quakers, represented by their two great relief organizations, the Friends Service Council in London and the American Friends Service Committee in Philadelphia."[7]

References

  1. Quaker Faith & Practice. Yearly Meeting. 1999. pp. 1.02.31. ISBN 0-85245-306-X.
  2. http://www.nyym.org/purchasequarter/peacetax.html
  3. Fox 1651
  4. A declaration from the harmless and innocent people of God, called Quakers, London: 1660, as quoted in: Britain Yearly Meeting [Ed] Margaret Fell's Letter to the King on Persecution, 1660[1] Cite error: (see the help page).
  5. from George Fox's Journal
  6. The Nobel Peace Prize 1947 - Presentation Speech
  7. http://nobelprize.org/nobel_prizes/peace/laureates/1947/press.html

External links

Retrieved from "https://en.wikipedia.org/w/index.php?title=Peace_Testimony&oldid=707632847"
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2016/05/03

Howard Zehr - Wikipedia, the free encyclopedia

Howard Zehr - Wikipedia, the free encyclopedia



Howard Zehr

From Wikipedia, the free encyclopedia
Howard J. Zehr
Howard Zehr.jpg
BornJuly 2, 1944
Freeport, Illinois, U.S.
Academic background
InfluencesJohn Howard Yoder, Nils Christie, Martin Luther King, Jr., Peter Stearns, Vincent Harding
Academic work
Main interestsPenology, restorative justice, restorative processes
Notable worksChanging Lenses: A New Focus for Crime and Justice(3rd ed, 2005); The Little Book of Restorative Justice(2002)
Notable ideasRestorative justice[1]
Howard J. Zehr (born July 2, 1944) is an American criminologist. Zehr is considered to be a pioneer of the modern concept ofrestorative justice.[2][3]
He is currently the Distinguished Professor of Restorative Justice at Eastern Mennonite University's Center for Justice and Peacebuilding, and co-director of the Zehr Institute for Restorative Justice.

Life

The son of a Mennonite church leader in the midwest, Howard Zehr was born in Freeport, Illinois, and raised through his elementary years in two other Illinois municipalities, Peoria and Fisher. His family moved to Indiana for his middle and high school years. He studied at two Mennonite institutions, for a year each – Goshen College in Indiana andBethel College in Kansas – before finishing his undergraduate degree in European history atMorehouse College, an all-male liberal arts college that is historically black, in Atlanta, Georgia.[4] Zehr was the first white to earn a B.A. from Morehouse when he graduated in 1966.[5] Thanks to the school’s then-Morehouse College president Dr. Benjamin Mays, Zehr was able to complete his schooling through a minority scholarship that Mays assisted him in securing; Zehr graduated second in his class.[6]
He earned an M.A. in European history at the University of Chicago in 1967 and a Ph.D. in modern European history from Rutgers University in 1974. From 1971 to 1978, he taught at Talladega College in Alabama. He then left academia to do grassroots work, directing a half-way house in 1978 in Elkhart, Indiana, and becoming the founder and director (1978–1982) of an Elkhart County program now called the Center for Community Justice.[4] Through this program, Zehr directed the first victim-offender reconciliation program in the United States.[7] For 17 years, 1979–1996, Zehr directed the Office on Crime and Justice under Mennonite Central Committee (MCC) in Akron, PA.[4] While with MCC, Zehr began doing photojournalism, producing professional-quality photographs that were published in MCC journals and books, such as A Dry Roof and a Cow – Dreams and Portraits of Our Neighbors (Akron, Pa: MCC, 1984). As of 2013, he had five photography-centered books to his name, all published by Good Books of Intercourse, Pa.: Doing Life: Reflections of Men and Women Serving Life Without Parole (1996; Japanese edition, 2006); Transcending – Reflections of Crime Victims (2001; Japanese edition, 2006); The Little Book of Contemplative Photography (2005); What Will Happen to Me?, about the children of prisoners (2010); Pickups: A Love Story (2013), a light-hearted look at pickup trucks and their owners.
"Your ability to listen and your respect for human beings, whether they are victims or offenders, is vividly expressed in your two books of photographs and interviews,Transcending – Reflections of Crime Victims, and Doing Life – Reflections of Men and Women Serving Life Sentences," said Thomas J. Porter, JD, executive director of JUSTPEACE Center for Mediation and Conflict Transformation at Hamline University in a ceremony announcing a "lifetime achievement award" for Zehr.[8]
An Ebony magazine reporter wrote: "Howard Zehr, the restorative justice pioneer recognized for building bridges for the voiceless, calls them [the children of prisoners] hidden victims. His latest book, What Will Happen To Me?, places the lens on 30 children whose parents are behind bars. It allows each to be heard as he or she shares thoughts and reflections... The truth of the matter is that approximately 3 million children go to bed with a parent in prison or jail."[6]
Since 1996, Zehr has been a faculty member of Eastern Mennonite University, based at EMU’s Center for Justice and Peacebuilding. He served as the center’s co-director for five years, 2002–2007. He stepped away from full-time teaching and became co-director of the Zehr Institute for Restorative Justice in 2012.[9]
Zehr is a past member of the Victims Advisory Groups of the United States Sentencing Commission and has taught courses and workshops in restorative justice to more than 1,000 people, many of whom lead their own restorative justice-focused organizations. Representatives of the Council for Restorative Justice at Georgia State University, Youth Justice Initiative in Iowa, and Mediation Northern Ireland are among the leaders Zehr has taught.[10][11] He has given restorative justice presentations in 35 states and 25 countries. His impact has been especially significant in the United States, Brazil, Japan, Jamaica, Northern Ireland, Britain, Ukraine, and New Zealand, a country that has restructured its juvenile justice system into a family-focused, restorative approach.[12][13] The impact of New Zealand's restorative approach is outlined in The Little Book of Family Group Conferences, New Zealand Style, co-authored by Zehr.[14]

Restorative justice

"No person has done more to inspire the restorative imaginations of citizens of this planet than Howard Zehr. He has been the great teacher who has invited us to sit beside him to see what he can see through his restorative lens."
- John Braithwaite[15]
Zehr's contributions to the field date to the late 1970s, when he was a practitioner in the foundational stage of the restorative justice movement.[7] He has led hundreds of events internationally that focus on restorative justice, victim-offender conferencing, judicial reform and other criminal justice issues.[16]
In Restoring Justice–An Introduction to Restorative Justice, Daniel W. Van Ness and Karen Heetderks Strong say that the term "restorative justice" was likely coined by Albert Eglash in 1958 when he distinguished between three approaches to justice: (1) "retributive justice," based on punishment; (2) "distributive justice," involving therapeutic treatment of offenders; and (3) "restorative justice," based on restitution with input from victims and offenders.[17]
Zehr's book Changing Lenses–A New Focus for Crime and Justice, first published in 1990, is credited with being "groundbreaking,"[18] one of the first to articulate a theory of restorative justice.[19] It has been translated into seven languages.[4] The title of this book refers to providing an alternative framework for thinking about – or new lens for viewing – crime and justice.[20] Changing Lenses says that in a "retributive justice" framework, crime is an offense against the state, whereas in a restorative justice framework, crime is viewed as a violation of people and relationships.[21] The book made reference to the positive results of efforts in the late 1970s and 1980s at victim-offender mediation, pioneered in the United States by Howard Zehr, Ron Claassen and Mark Umbreit.[22]
A number of scholars believe it is not a coincidence that Mennonites in North America, like Zehr and Claassen,[22] and the social-action arm of their church-community,Mennonite Central Committee, played major roles in popularizing the theory and practices of restorative justice.[23][24] "[T]he antinomiam groups advocating and supporting restorative justice, such as the Mennonites (as well as Amish and Quaker groups), subscribe to principled pacifism and also tend to believe that restorative justice is much more humane than the punitive juvenile and criminal justice systems."[25]
By the second half of the 1990s, the expression "restorative justice" had become popular, evolving to universal usage by 2006.[26] The restorative justice movement has attracted many segments of society, including "police officers, judges, schoolteachers, politicians, juvenile justice agencies, victim support groups, aboriginal elders, and mums and dads."[27]
"Restorative justice is a fast-growing state, national and international social movement that seeks to bring together people to address the harm caused by crime," write Mark Umbreit and Marilyn Peterson Armour. "Restorative justice views violence, community decline, and fear-based responses as indicators of broken relationships. It offers a different response, namely the use of restorative solutions to repair the harm related to conflict, crime, and victimization."[28]
In Changing Lenses, Howard Zehr describes restorative justice as focusing on the harms done, and consequent needs and obligations, of all parties involved (victims, offenders and the communities in which the harm occurred). He sets forth these six guiding questions:
  1. Who has been hurt?
  2. What are their needs?
  3. Whose obligations are these?
  4. What are the causes?
  5. Who has a stake in the situation?
  6. What is the appropriate process to involve stakeholders in an effort to address causes and put things right?[29]
The growth of restorative justice has been facilitated by NGOs dedicated to this approach to justice, such as the Victim Offender Mediation Association, as well as by the establishment of academic centers, such as Zehr's Center for Justice and Peacebuilding at Eastern Mennonite University in Virginia, the University of Minnesota's Center for Restorative Justice and Peacemaking, the Community Justice Institute atFlorida Atlantic University, the Center for Peacemaking and Conflict Studies at Fresno Pacific University in California, and the Centre for Restorative Justice at Simon Fraser University in British Columbia, Canada.[30]
In the afterword to the third edition of Changing Lenses, Zehr acknowledges the debt that restorative justice owes to many indigenous traditions.[31] "Two peoples have made very specific and profound contributions to practices in the field – the First Nations people of Canada and the U.S., and the Maori of New Zealand... [I]n many ways, restorative justice represents a validation of values and practices that were characteristic of many indigenous groups," whose traditions were "often discounted and repressed by western colonial powers."[32]
Zehr has raised awareness that judicial punishment is a social choice, rather than being the only possible response to crime, and that a more socially productive, healing choice can emerge through the application of restorative justice.[33] Zehr argues that punishment – or inflicting suffering as repayment for harm done – rarely results in healing for anybody and often makes matters worse.[34]
Congruent with his Mennonite Church USA tradition, Zehr links restorative justice practices to the Judeo-Christian concept of Shalom: "Emphasizing 'right relationships' between individuals, between groups of people, between people and the earth, and between people and the divine, Shalom declares an ultimate allegiance to respecting life in all its forms... [It] encourages us to see the nurturing of this sacred relational web as our ultimate calling."[35]

Quotes

How is restorative justice defined? "Restorative justice is a process to involve, to the extent possible, those who have a stake in a specific offence and to collectively identify and address harms, needs and obligations, in order to heal and put things as right as possible." Howard Zehr in The Little Book of Restorative Justice[36]
What does restorative justice try to do? "Restorative justice requires, at minimum, that we address victims' harms and needs, hold offenders accountable to put right those harms, and involve victims, offenders, and communities in this process." Howard Zehr in The Little Book of Restorative Justice[37]

Honors

Selected awards and honors:[4]
  • University of Alabama Birmingham, Ireland Distinguished Visiting Scholar Award, 2015 [38]
  • Gandhi Center of James Madison University, co-recipient of its "Community Service Award" (the third award conferred by the Gandhi Center, after "global nonviolence awards" to Desmond Tutu in 2007 and Jimmy and Rosalynn Carter in 2009),[9] 2013
  • International Peace Award from the Community of Christ, 2006
  • Lifetime Achievement Award, Journal of Law and Religion, Hamline University, St. Paul, Minn., 2006
  • The Restorative Justice Association of Virginia (the first annual Howard Zehr Award), 2005
  • The New York Dispute Resolution Association's annual Peacebuilder Award, 2003
  • Prison Fellowship International's Restorative Justice Prize, 2003

Works

Howard Zehr is the author, co-author or editor of about 22 books, plus the source of dozens of chapters, op-ed pieces, and other presentations. He is widely interviewed by or quoted in the media.[39][40][41] Zehr's list of publications includes:
  • Fundamental Concepts of Restorative Justice. Akron, Pennsylvania: Mennonite Central Committee. 1997* Justice: Retribution or Restoration?. Peacework Magazine on the web, April 1999.
  • Restorative Justice: When Justice and Healing Go Together. Track Two. 6(3&4) 1997
  • "Restorative Justice Signposts: Victim Involvement". OVA Newsletter, Mary Achilles, Victim Advocate, Vol. 4, Issue 1. 2000
  • "Family Group Conferences: A Challenge to Victim Offender Mediation?". Victim Offenders Mediation Association Quarterly 7(1):4-8. 1996
  • "Justice Paradigm Shift? Values and Visions in the Reform Process." Mediation Quarterly 12(3):207-216. 1995
  • Changing Lenses: A New Focus for Crime and Justice.. Scottsdale, PA: Herald Press, 271p. 1990
  • "Justice: Stumbling Toward a Restorative Ideal.". In: P. Arthur (ed.), Justice: The Restorative Vision. New Perspectives on Crime and Justice (Issue #7). Akron, PA: Mennonite Central Committee Office of Criminal Justice, pp. 1–15. 1989
  • "Retributive Justice, Restorative Justice.". New Perspectives on Crime and Justice (Issue #4). Akron, PA: Mennonite Central Committee Office of Criminal Justice, September, 16p. 1985
  • "Mediating the Victim-Offender Conflict.". New Perspectives on Crime and Justice (Issue #2). Akron, PA: Mennonite Central Committee Office of Criminal Justice, September, 30p. 1980
  • "Victim Offender Reconciliation: An Incarceration Substitute?". Federal Probation 46(4):63-68. 1982
  • Doing Life: Reflections of Men and Women Serving Life Sentences.. Intercourse, PA: Good Books. 1998
  • "Justice that heals: The practice. Paper presented at the Making Crime Pay conference. Wellington, New Zealand, June 1994.". Stimulus 2 (August): 69-74. 1994
  • Restorative Family Group Conferences: Differing Models and Guidelines for Practice. Federal Probation. 60(3): 24-29. 1996
  • "Restorative justice for crime victims: The promise and the challenge.". In Restorative community justice: Repairing harm and transforming communities, ed. Gordon Bazemore and Mara Schiff, 87-99. With an introduction by Gordon Bazemore and Mara Schiff. Cincinnati, OH: Anderson Publishing Co. 2001
  • "Restorative Justice: The Concept.". Corrections Today. 59(7):68-70. 1997
  • "Ways of knowing for a restorative worldview.". Photocopied draft. 2000
  • Restorative justice sign posts.. Conciliation Quarterly 20 (3): 11. 2001
  • Journey to Belonging: Flight from shame. Reflections: A Journal of the Conflict Transformation Program 1: 6-9. 2002
  • Restoring Justice: Envisioning a Justice Process Focused on Healing – Not Punishment. The Other Side 33(5), Sept – Dec 1997. 1997
  • Restorative justice and substance abuse: The path ahead. In Bringing restorative justice to adolescent substance abuse, ed. Kathryn G. Herr. Special issue of Youth & Society 33 (December), 314-328. Thousand Oaks, CA: Sage Publications. 2001
  • Fundamental Concepts of Restorative Justice. Contemporary Justice Review. 1: 47-55. Reprinted in Restorative Justice. Declan Roche (2003), ed. pp. 73–81. The International Library of Essays in Law & Legal Theory, Second Series. Aldershot, Hants, England: Dartmouth/Ashgate. 1998
  • Victim offender conferencing in Pennsylvania’s juvenile justice system. Harrisonburg, PA: Eastern Mennonite University, Conflict Transformation Program. 1998
  • Restorative justice. Corrections Today. 59(7): 68-114 1997
  • Journey to belonging. Paper presented at the Fourth International Conference on Restorative Justice for Juveniles, October (Tübingen, Germany). 2000
  • Journey to Belonging. Paper presented at the Just Peace? Peace Making and Peace Building for the New Millennium conference, held in Auckland, New Zealand, April 24–28. Auckland, New Zealand: Massey University, School of Social and Cultural Studies, Centre for Justice and Peace Development. 2000
  • Paradigms of justice- old and new. In Spiritual roots of restorative justice: A collection of faith community perspectives, 37. Ontario, Canada: Ontario Multifaith Council on Spiritual & Religious Care. 2000
  • Journey to Belonging. In, Elmar G.M. Weitekamp and Han-Jurgen Kerner, Restorative Justice: Theoretical Foundations. Deon, UK: Willan Publishing. pp. 21–31. 2002
  • The Little Book of Restorative Justice. Intercourse, PA: Good Books. 2002
  • Re-Thinking Criminal Justice: Restorative Justice. Re-Thinking Criminal Justice. 1(May): 1-13. 1995
  • Restoring justice. In God and the victim: Theological reflections on evil, victimization, justice, and forgiveness, ed. Lisa Barnes Lampman and Michelle D. Shattuck, 131-159. Grand Rapids, MI: William B. Eerdmans Publishing Company; and Neighbors Who Care: Washington, D.C. 1999
  • Rethinking God, Justice, and Treatment of Offenders. Journal of Offender Rehabilitation. 35(3/4): 259-285. 2002
  • Critical Issues in Restorative Justice: An Inadequate and Overlapping Outline. VOMA Connections 12 (Autumn). Downloaded June 22, 2004. 2002
  • Taking Victims and Their Advocates Seriously: A Listening Project. Harrisonburg,VA: Institute for Justice and Peacebuilding at Eastern Mennonite University.
  • Ways of Knowing for a Restorative Worldview. In, Elmar Weitekamp and Hans-Jurgen Kerner, eds. Restorative Justice in Context: International Practice and Directions.Devon, UK and Portland Oregon: Willan Publishing. pp. 257–271. 2003
  • Justice as Restoration, Justice as Respect. Justice Professional. 11: 71-87. 1998
  • Mediating the Victim-Offender Conflict. Mennonite Central Committee. Victim Offender Reconciliation Program. 1980
  • Critical Issues in Restorative Justice. Monsey, New York and Cullompton, Devon, UK: Criminal Justice Press and Willan Publishing. 2004
  • A Restorative Framework for Community Justice Practice. In, Kieran McEvoy andTim Newburn,eds., Criminology, Conflict Resolution and Restorative Justice. Basingstoke, Hampshire, UK and New York, NY: Palgrave MacMillan. pp. 135–152. 2003
  • A call for thoughtful response: Conflict Transformation staff thoughts on trauma and healing. Harrisonburg, VA: Eastern Mennonite University, Conflict Transformation Program. 2001
  • Listening to Victims—A Critique of Restorative Justice Policy and Practice in the United States. Federal Probation. 68(1): 32-38. 2004
  • Family group conferences: A challenge to victim offender mediation?. Accord, a publication of Canadian Mennonite Central Committee. 1996
  • Transcending: Reflections of Crime Victims. Intercourse, PA: Good Books. 2001
  • The Meaning of Life: Working at the Healing Edge. Offender Program Report. 11:71-87. 1998
  • Justice Alternative: A Restorative Approach. The Corrections Psychologist. 30(1). 1998
  • Justice Alternatives: A Restorative Perspective. Imbizo. February. 1996
  • Restitution Reduces Recidivism. Crime and Justice Network Newsletter. Oct 1990 – Mar 1991. p7. Downloaded January 20, 2005. 1990
  • Evaluation and Restorative Justice Principles.. In Elizabeth Elliott and Robert M. Gordon, eds., New Directions in Restorative Justice: Issues, Practice, Evaluation. Cullompton, UK: Willan Publishing. pp. 296–303. 2005
  • The Little Book of Family Group Conferences: New Zealand style.. Intercourse, PA: Good Books. 2004
  • Restaurando relaciones: Una manera distanta de hacer justicia. San Salvador, El Salvador: Asociación Bienestar Yek Ineme 2001
  • The ideas of engagement and empowerment. in, Gerry Johnstone and Daniel W. Van Ness, eds., Handbook of Restorative Justice. Cullompton, Devon: Willan Publishing. pp. 41–58 2007
  • Avaliação e princípios da justiça restaurativa.. en, Catherin Slakmon, Maíra Rocha Machado and Pierpaolo Cruz Bottini (eds.), Novas Direções na Governança da Justiça e da Segurança (Brasília- D.F.: Ministry of Justice of Brazil, United Nations Development Programme – Brazil, and the School of Law of the Getulio Vargas Foundation – São Paulo). pp. 411– 417. 2006
  • Maneiras de conhecer para uma visão restaurativa de mundo.. en, Catherin Slakmon, Maíra Rocha Machado and Pierpaolo Cruz Bottini (eds.), Novas Direções na Governança da Justiça e da Segurança (Brasília- D.F.: Ministry of Justice of Brazil, United Nations Development Programme – Brazil, and the School of Law of the Getulio Vargas Foundation – São Paulo). pp. 419–432. 2006
  • El pequeño libro de la justicia restaurativa.. Intercourse, PA: Good Books. 2007
  • Why Can't We Just Apologize?. The Crime Victims Report. 11(3):38. 2007

References

  1. Van Ness, Daniel W., Karen Heetderks Strong. Restoring Justice – An Introduction to Restorative Justice. 4th ed. New Province, N.J.: Matthew Bender & Co., Inc., 2010: 24. Print.
  2. Umbreit, Mark, Marilyn Peterson Armour.Restorative Justice Dialogue – An Essential Guide for Research and Practice. New York: Springer Publishing Co., 2011: 148.
  3. Van Ness, Daniel W., Karen Heetderks Strong. Restoring Justice – An Introduction to Restorative Justice. 4th ed. New Province, N.J.: Matthew Bender & Co., Inc., 2010: 24.
  4. Full curriculum vitae of Howard Zehr, Zehr Institute for Restorative Justice website [1]. Retrieved October 14, 2013.
  5. "Famous Alumni of Morehouse College." Web, retrieved October 8, 2013.
  6. Christian, Margena A. "What Will Happen To Me? Restorative Justice Pioneer Takes Look At Impact of Parental Incarceration on Children," Ebony, Jan. 2012. Web version, retrieved October 8, 2013.
  7. Umbreit, Mark, Marilyn Peterson Armour. Restorative Justice Dialogue – An Essential Guide for Research and Practice. New York: Springer Publishing Co., 2011: 37.
  8. Porter, Thomas. Journal of Law and Religion, Lifetime Achievement Award Ceremony for Zehr, October 5, 2006. PDF, law.hamline.edu, retrieved October 8, 2013.
  9. Lofton, Bonnie Price. "JMU's Gandhi Center honors Howard Zehr and Vida Huber." September 20, 2014. Web, retrieved October 8, 2014
  10. James Madison University News."Gandhi Center award recognizes Zehr, Huber." October 4, 2014. Web, retrieved October 8, 2014.
  11. Lofton, Bonnie Price. "Ending 30 Years of Mayhem: Lessons from Northern Ireland," Peacebuilder Magazine, Spring-summer 2009. Print and web versions,https://emu.edu/now/peacebuilder/issues/spring-summer-2009/. Retrieved October 14, 2013.
  12. Zehr, Howard. Personnel page, Eastern Mennonite University.http://www.emu.edu/personnel/people/show/zehrh. Retrieved October 14, 2013.
  13. Lofton, Bonnie Price. "JMU's Gandhi Center honors Howard Zehr and Vida Huber." September 20, 2014. Web, retrieved October 8, 2014.
  14. MacRae, Allan, Howard Zehr. The Little Book of Family Group Conferences, New Zealand Style. Intercourse, Pa: Good Books, 2004.
  15. "Everyone invited to celebrate Howard Zehr by attending his May 23 “roast”". Retrieved20 March 2015.
  16. James Madison University News. "Gandhi Center award recognizes Zehr, Huber." October 4, 2014. Web, retrieved October 8, 2014.
  17. Van Ness, Daniel W., Karen Heetderks Strong. Restoring Justice – An Introduction to Restorative Justice. 4th ed. New Province, N.J.: Matthew Bender & Co., Inc., 2010: 21-22.
  18. Dorne, Clifford K. Restorative Justice in the United States. N.J.: Pearson Prentice Hall, 2008: 167.
  19. Van Ness, Daniel W., Karen Heetderks Strong. Restoring Justice–An Introduction to Restorative Justice. 4th ed. New Province, N.J.: Matthew Bender & Co., Inc., 2010: 24.
  20. Dorne, Clifford K. Restorative Justice in the United States. N.J.: Pearson Prentice Hall, 2008: 8.
  21. Johnstone, Gerry, Daniel W. Van Ness. Handbook of Restorative Justice. Devon, UK: Willan Publishing, 2007: 55 (footnote).
  22. Van Ness, Daniel W., Karen Heetderks Strong. Restoring Justice–An Introduction to Restorative Justice. 4th ed. New Province, N.J.: Matthew Bender & Co., Inc., 2010: 27.
  23. Dorne, Clifford K. Restorative Justice in the United States. N.J.: Pearson Prentice Hall, 2008: 166-167.
  24. Johnstone, Gerry, Daniel W. Van Ness. Handbook of Restorative Justice. Devon, UK: Willan Publishing, 2007: 512.
  25. Dorne, Clifford K. Restorative Justice in the United States. N.J.: Pearson Prentice Hall, 2008: 166.
  26. Johnstone, Gerry, Daniel W. Van Ness. Handbook of Restorative Justice. Devon, UK: Willan Publishing, 2007: 76-77.
  27. Johnstone, Gerry, Daniel W. Van Ness. Handbook of Restorative Justice. Devon, UK: Willan Publishing, 2007: 77.
  28. Umbreit, Mark, Marilyn Peterson Armour. Restorative Justice Dialogue–An Essential Guide for Research and Practice. New York: Springer Publishing Co., 2011: 2.
  29. Zehr, Howard. Changing Lenses – A New Focus for Crime and Justice. Scottdale PA: 2005 (3rd ed), 271.
  30. Johnstone, Gerry, Daniel W. Van Ness. Handbook of Restorative Justice. Devon, UK: Willan Publishing, 2007: 512.
  31. Johnstone, Gerry, Daniel W. Van Ness. Handbook of Restorative Justice. Devon, UK: Willan Publishing, 2007: 512-513.
  32. Zehr, Howard. Changing Lenses – A New Focus for Crime and Justice. Scottdale PA: 2005, 268-269.
  33. Johnstone, Gerry. Restorative Justice – Ideas, Values, Debates. Devon, UK: Willan Publishing, 2002, 6-7.
  34. Johnstone, Gerry. Restorative Justice – Ideas, Values, Debates. Devon, UK: Willan Publishing, 2002, 90-91.
  35. Dyck, David. "Reaching toward a structurally responsive training and practice of restorative justice" in Handbook of Restorative Justice," edited by Dennis Sullivan and Larry Tifft. London: Routledge, 2008: 536.
  36. Cited by Emma Kasprzak, BBC News, "Community justice – the power of the panel." October 20, 2012. Web, retrieved October 8, 2014.
  37. Cited by Emma Kasprzak, BBC News, "Community justice – the power of the panel." October 20, 2012. Web,retrieved October 8, 2014.
  38. "Dr. Howard Zehr Named Recipient of 2015 Ireland Distinguished Visiting Scholar Award". Retrieved March 20, 2015.
  39. Kottoor, Naveena. "How do people forgive a crime like murder?" BBC World News, August 19, 2013. Retrieved October 14, 2013.
  40. National Council on Crime and Delinquency, "Webinar: Does Restorative Justice Need Forgiveness?", http://www.nccdglobal.org/news/webinar-does-restorative-justice-need-forgiveness. Retrieved October 14, 2013.
  41. Zehr, Howard. “Slavery Apology: admit wrongs; realize lasting impact,” Atlanta Journal-Constitution op-ed, 3 March 13, 2007.

External links

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