I have scanned the contents of Criminology as Peacemaking and the first five pages of my vision of peacemaking, which will be familiar I'm sure to those who hear my vision now. I smile as I read so names so widely recognized today in so many ways.
I am attaching the scan in pdf in e-mail versions of this blog. I cannot read in pdf on the blog site, so for those of you who read me here, a text version of the scan, which garbles names and such, is here below. Love and peace--hal
CONTENTS
PREFACE IX
"'' l'i'JI by Indiana University Press
All rights reserved
No p
The paper used in this publication meets the minimum requirements of
American National Standard for Information Sciences-Permanence of
Paper for Printed Library Materials, ANSI Z39.48-1984.
@)TM
Manufactured in the United States
of America
Library of Congress Cataloging-in-Publication Data
Criminclogy as peacemaking I edited
by
Harold E.
Pepinsky and
Richard
Quinney. p. em. Includes index.
ISBN 0-25:1-:I!J:\!17-7 (doth); 1 ;1\N ll :'',_\ 'lll>'>'lt,
11>1>1- l
I. Crintinology Mt·llwd"l")',\' I 1',.1''"··1·
,. 11..,.1o1 I II 1_111111111' \".
I" I'·", I
I I\";.1 I I;•, t I"' 11
',<,1 ,1, 'II 'Ill I' ·.•• I
I II"
lj'. !Ll lj t 'j ' •j l
Part I. Religious and Humanist Peacemaking
Traditions
1.
The Way of Peace: On Crime, Suffering, and Service
Richard Quinney 3
2. Radical Criminology and the Overcoming of
Alienation: Perspectives from Marxian and Gandhian Humanism
Kevin Anderson 14
3.
Reconciliation and
the Mutualist Model of Community
J. Peter Cardella 30
4. Homelessness and the Case for Community-Based
Initiatives: The Emergence of a Model Shelter as
a Short-Term Response
to the Deepening Crisis in Housing
Gregg Barak 47
5.
Beyond
the Fear of Crime: Reconciliation as the Basis for
Criminal Justice
Policy
Russ lmmarigeon 69
l'orl
II.
f'cmiuist Peacemaking Traditions and Women's
Experience
I• 1\lm·lll)', ''"" llw Nt·w Millt'llllilllll:
'I(IW
<1 span="span" style="mso-spacerun: yes;"> Feminist
Vi:.lllll .,1 l11·.l1< t'
|
•11.tl
\·." ..
lllfl \\f<>IIWII
.IIHIIIw ( 11111111111111\
( II j ',_I I II II t \ ',
lc ' I '1 \ I I II ' tt I I, I I
\ It tIt I It t
'dJ.dll I d/111•.'< 1/11 ,\ l111 I '"ndl.llln,/ I'''"' llulltl'illl•
|
8.
9. British Left Realism on the Abuse of
Women: A Critical
Appraisal
Part IV. The
Peacemaking Choice
WalterS. DeKeseredy and Martin D.
Schwartz 154 20. Peacemaking in Criminology and Criminal Justice
10. Peacemaking in Prisons: A
Process Harold E. Pepinsky 299
Lila Rucker
172
11. Community Solutions to
Sexual Violence:
Feminist/Abolitionist Perspectives
Fay Honey Knopp 181
12. Mediation in
the Criminal Justice System: Process,
Promises, Problems
Maria R. Volpe 194
Part III. Critical Peacemaking Traditions
13.
Images
of Unity and Disunity in
the Juridic Subject
and
Movement toward
the Peacemaking Community
Dragan Milovanovic 209
14.
The Perpetuation of
Violence through Criminological
Theory: The Ideological Role of Subculture Theory
Susan L. Caulfield 228
15.
The Role of Education in
Peacemaking
Peter L. Sanzen 239
16. The WJlie
Horton Fact, Faith,
and Commonsense Theory of Crime
John F. Galliher 245
17.
Crime
Control as Human Rights f nforn'llwlll
1\ol•l'rl I :ti11s "•I
IH ( 't)rllll<'i J\,·:.(llllil
I )r··J>ill•· J ......
drilll•ll.
I··.,,.,, I ,, """ "'
CONTRIBUTORS 329
INDEX
334
296 Critical Peacemaking
Mendelsohn, Harold, and G. J. O'Keefe. 1984. Taking a Bite Out of Crime: The Impact of a Mass Media
Crime Prevention Campaign. Washington, DC: National Insti tute of Justice.
Newsweek. 1989. "When Tenants
Take Charge." 27 November: 44.
New York Times. 1988. "Freeze! You're on TV: How America's Most Wanted
has Led
to
the Arrest of 22 Fugitives." Frank
Prial, 25 September, p. 56.
New York Times. 1988a. "Do
I Look Like a Criminal?" Op-ed column by
Dave Pauli, J
October, p.
22.
"Oprah Winfrey." 1989. October program on Citizens Self Help Groups.
Reiman, Jeffrey
H.
1984.
The Rich Get Richer and the Poor Get Prison. 2nd ed. New
York: Wiley.
Rosenbaum, Dennis (ed.). 1986.
Community Crime Prevention: Does It Work? Beverly
Hills: Sage.
Rosenbaum,
Dennis, Arthur Lurigio,
and
Paul Lavrakas. 1989. "Enhancing Citizl'll
Participation and
Solving
Serious Crime: A National Evaluation of Crinw
Stoppers Programs." Crime and Delinquency 35: 378-400.
Rothman, Jack.
1968.
"Three Models of Community Organization," in National
Conference on Social
Welfare and Social Work Practice, 1968. New York: Columbi.1
University Press.
Rothman, Jack, and John E. Tropman. 1987. "Models of
Community Organization
and
Macro Practice Perspectives: Their Mixing and Phasing." In Fred M. Co:-..
John L. Erlich, Jack
Rothman, and John
E. Tropman
(eds.), Strategies of
Community
Organization. 4th ed. Ithasca, Ill.: F. E.
Peacock.
Sheley, Joseph F. 1985.
America's "Crime
Problem": An Introduction to Criminoloxlt
Belmont, CA: Wadsworth.
Shearing, Clifford,
and Peter Stenning. 1987. Private Policing.
Newbury Park: Sil)',''
"Sixty Minutes." 1986, 1987. Segment of Citizen Empowerment.
November,
i'IHI•.
rebroadcast in July, 1987. Columbia Broadcasting Company.
Skogan, Wesley
G.
1986.
"Disorder,
Crime and Community Decline." In S
Marry, Urban Danger: Life in
a Neighborhood of Strangers. Philadelphia: Tt'llll d··
University Press.
Time Magazine.
1989. "On the Front
Lines." 11 September: 14-18.
P A R T
F 0 U R
The
Peacemalcing Choice
Harold E. Pepinsky
T W E N T Y
Peacemaking in Criminology and
Crin1inal Justice
everal years
ago,
responding to an early
draft
of a study 1 had written on "responsiveness" in
Norway (Pepinsky, 1988), Richard Quinney wrote me Ihat he thought peacemaking was the direction criminology ought to move,
I hat he sensed
wide but scarcely visible interest in
the
subject among
'riminologists, and
that
we ought to
do something about it.
Kevin Ander
·.on pitched in and
did
much
of the work, so that over a three-year period
,,.,. had a series of sessions on
peacemaking at the annual meetings of the
\
llll'fican Society of Criminology. Richard and I called for relevant essays,
'' hich now comprise this volume. Some of the talented authors
herein gave
11:. I heir essays at the outset, enough to
show Indiana University
Press that
'' '· would have a coherent work.
They have since updated
and revised their
"' •1k; and we thank
them, and indeed
all
our
contributors, for their
1 •.II l<'lll'l' and effort.
I :.1 e:pect that these l'Ssays are a representative sampling
of peacemaking
,, .,·,m·h <1rnong span="span" style="letter-spacing: -.75pt;"> tho.·:<' id<'lllifying
themselves as
North American crimi
""1")',1:;1.·;.
Tlwy o n· .1111 11"1 '·d i 11 IPtlgstanding traditions of thought and
,, 111111 l'ltt<'<' ,·,11··)·,••111". '" il.
:;l.tttd olll in lhis collection-religious
t,,,,llillllt:.,
1<'1111111'.1 "' ,, >Ill• 11 · 11.1dili"'"·· .tttd
\ tHI Ill
.)lltl .II I 1111111111 I'' It• t 1'111 ·I·· llld
lllll',Jdt•J IIH'II)',t'l\'j", t IIIII\
I I ' t Ii I\ •. I. ' I .
I I I I I I• I I ' ' I I l ! ! I I ' I I . 1 I I I I I ' I j [ l j i I I I I I I Itt
I l I I II I . . '· 1 I i II \ '.- I I II I I I•. I I I•
300
The
Peacemaking Choice
Fifth
International Conference on Penal Abolition (ICOPA), I discovered that by far the strongest contingent among
the hundreds of correspondents
are workers and activists with religious affiliations, notably the peace churches and ecumenical peace groups. Religiously self-identified people cross all eight
intellectual traditions which have emerged:
academicians
and theorists, activists and reformers, feminists, lawmakers, mediators, native traditionalists,
peoples of color, and
prisoners. The National People's
of Color Task Force on Criminal Justice has simply
merged itself into the
Interreligious Task Force on Criminal Justice; and one
of its former leaders,
the Reverend Matthew Stephens, a prison chaplain in
Ohio,
is its coordi
nator. Each of the eight
traditions has its own international networks. ICOPA participants and
correspondents represent the pacifists of criminal
justice.
I find to my
surprise that
many
of the peacemaking criminologists and
many ICOPA people are completely unaware of one another, although among the contributors in this volume, Kay Harris, Russ Immarigeon, and Fay Honey Knopp have also been active
in ICOPA. We have paid a price fm specialization and advanced data-processing capabilities in this informati1 )II age.
If you
look
in
a
standard college text for criminology or crimin.d justice, the vast literature cited there will scarcely if at all include any nolii ,. of
activities of members of the ICOPA network. For that matter, nw:ol
ICOPA members find little reason to read mainstream
criminology '•I criminal justice research-journals.
The result is that most ICOPA
memlw1 :. do not see much room for their kind of knowledge and
inquiry on collq•,•· campuses, and even the most progressive criminologists feel nothing 1··
being done to
provide alternatives to prison, let alone punishment. lk t···, tp the time when information and ideas are freely shared between tlw··· communities! The
problem is
not
that
peacemaking in
criminology .t11d criminal justice is new and untested; the
problem is our ignorance ol tlw vast amount that is being thought and
done by peacemakers in crimi1wlor.1 and criminal justice.
We suffer another level of collective ignorance-the connection lli'hv•·•·1•
crime and
punishment on
the one hand and war on the
other. Then· i:, ,,,.,, 1 ·' vast community of scholars and activists in peace studies, as rcpn·:;o· tlnl for instance by
the International Peace Research Association. I h.tv•· '' ttl I• I •I
no
easier either to get criminologists into peace studies or to
gel :>lttd• 'I tl·
•"
peace to show interest in criminology than to gd ICOI';\ JtH'Inlwt·. ·"''' criminologists together. Specialization gets in llw way .1g.ti11 I
I· 1'"" • d several groups which consistently lr
dlo
j•l•·r l>v i\IHkt:;oll). .111
(·I) .ttt.tt• lt<·.l·.
{·.n
11 .. • 1,.'1d1·• l•1 I !Ill ,,.1
1\J.nl· IJ.l!il)
(•,t• It 11! ilt<",l' )',lllllj•·. t·. lll.lll',lll.d (p ()w I!Llllt'.lt< ,\Ill l•ooill Ill
Peacemaking
301
peace studies and in criminology. Each offers a solid, well thought-out, and
researched foundation for all groups working for peace to come together.
Happily, you will
find that the contributors to
this volume are broadly
active and informed about issues of peace and war.
There is a wealth of material herein about related work which belongs in criminology but
as yet is not often found
there. We
criminologists just need to begin
to look beyond the end of our
collective
nose.
What
is the obvious connection between crime and war? Crime is vio lence. So is punishment, and
so is war. People who go to war believe
that violence works. So do criminals and
people who
want criminals punished.
All
these believe violence works because
they also believe that domination is necessary. Somebody
who is closer to God,
natural wisdom, or
scientific truth has to keep wayward subordinates in line, or social order goes
to hell. The only way
to tame the social
beast
is for everyone to agree (by
"social contract":
see Peter Cardella's chapter)
that everyone is at times
"entitled" to be subordinated and to be subordinator
-ideally always to be both subordinator and
subordinator in one's proper place at all times. This
line of thinking appears in
all religious and political traditions: as
in Confucianism versus Taoism; as in bureaucratism versus anarchy;
and as in old
Old lestament
worldly retribution versus, for example, the Prophets or the Sermon on the Mount. It is
also known as
the idea of the
existence
of a chosen people (Galtung, 1987)-in matters of conflict, some people
are
1·ntitled to dictate terms to some other lesser human beings and
to kill or
totally incapacitate them, if necessary, to establish human
virtue.
Pacifists in criminology and
criminal
justice can learn
from
one
another hy force of reason. So
can retributionists. But to recognize that the kind
of
niminologist
one is is fundamentally a
matter of religious preference is
to
·;!'e that reason
cannot dictate whether a criminologist chooses to learn
wilhin
a paradigm of
war or a paradigm of peacemaking. In 1967, I sat up l.ttl'
one night with a family
friend
whom Ilater heard had been head of npt>rations in East Asia for the
CIA.
Back and forth we argued about
the
• It •mino theory. Finally, simultaneously, it
hit us that unless I could prove
to
I11m that the Communists would
not eventually land in San Francisco if we
.ltd not
stop them at the seventeenth parallel in Vietnam, he would find it llltjwrative to stop
the Communists now. And unless he could prove to me iiJol the Communists would land
in
San
Francisco,
I would continue
to
.11lvne
our withdrawal from Southeast Asia. We both knew that
the only
1 '"1nl of any Lhi ng is hv tautology, as in pure math. We laughed and
gave up
·'II , • . ,·11 ollwr. Tlt.tl wo; .111 i111port.ml experience for
me to learn the limits
td
li'ol Oil.
.\·, r. dic,d lt'ttlllll'.l·.
""'' I· Ill>II'
(:;o·•·.
lor <'X
Brock-Utne, 1989),
llw <· .It•· II\'<> I· IIHI·. "I .• t•
1" •
:\·. ,.. _.,l,.,j, o :; tlw cl.1im Ill being the true
.. ••·ldt·.l
1111<·11 1·. .. I• "' • I" .I "" 111·. 11·.1111111)' " IJ'.tllliltl' ic. ;;onH·Ihinl'
"' .dJ,I,, Inti,, l11•l1
·
"I 1 ... 1 ..". 111 ,_,,JI, .dl1,IJI;,.,.Id wo y::· VVIw1t I ·:.11 1;;
The
Peacemaking Choice
Peacemaking
303
1· .• ·.m·h seminars at the University of Oslo, a number of
1 , ... ol
1i1e criticism
of a survey of introductory-psychology
,,1,.1. l<>rmation which had appeared in a leading U.S. social-
1 ..... ,.d. "How Unscientific," they kept saying. "The
author
, 1, 1 ,•I
the students. How could he have known what
they
, 1,
, d 1 heir responses? Instead he
just guessed in his statistical
· , ""111ologist Les Wilkins once wrote, "Kings and queens have
, , .. 11, hers should not!" In one approach to
knowledge, we make
1 . "'
,r
·. "subjects" of our own definition of
the situation. We
don't
" , 1 , " 1 ..11 1 he study is about. We
use statistical traces they have
left to
1, 11 ,1.,.
know about our
subjects, rather than getting to
know them
1 ,. . 111 the other approach, our informants become our teachers. If
1 .. 1 .n·vent another Ted Bundy from
killing again, we need
to
1 , 1 , 1,. 1 what Ted Bundy did. If we badly need to understand what Ted
.. 1 , 11,1 \Vl' badly
need
to keep him alive
and engage in
dialogue with
1 111
1·.
not
just
a
matter
of doing truly scientific research. It is an
1 1 , ,
,
,, 11 1,, learning which permeates the social
existence of the believer. It
1 . 11 '·II •:; because they
are
free
to engage in openly religious discoursl'
11,
,1
11,. · Mennonites can see the quality of
mediation we offer as the key to
.. ,ll•"tllng, redressing, and preventing future violence. "Reconciliation"
11
. 11 1·. lo them a natural way of learning from conflict. More than the
form
11
,
11 which
just isn't the same when it
is sponsored by the Nation
111
1111111' of Justice (see Maria Volpe's and Joe Scimecca's
chapters)-it is tlw
1 •111l which guides action
and science and determines whether
we <11 span="span">
1. ·" 11111g how to make
bigger
and
better wars,
or bigger and better peace.
lh.1t is why
religious and
humanist traditions have been chosen to
,,.,111
"" in
this volume. There are ways to talk about paradigm choice in cri1111
11ology.
I
was a little too smug about dropping the discussion with my ('It\
1 riend. We could
not
appeal to one another by
what radical feministc; '.dl "male"
reasoning. If we
were
to address honestly
the issue of par we had
to rise to another level of discourse. That is, of cours1·, wh.!l
theoretical
physicists did in the early part of this
century as tlwy lri< ·tl I" grapple with quantum mechanics. They turned to mct
]l
choice. They were in fact turned on, .dtlwugh loo III.JIIY "I II•• 111 stopped asking
questions <1nd span="span" style="letter-spacing: 1.7pt;"> used their IH"Wiound wisdo111
I<> l 111d11 1111
dl·
destruction.
M
Wchl'r is l'riOIH'IlliSiy cikd lur.Jth'tH·.illll)', \',dll<' l••·t·tluill 111 ·,, "'"' •
lit• \'.lVI'" l'"ir of J,·,·lttn·:; (Ill llw :.11i1l''' I (\Nt·lwl. I 'I lh) l11 ..... "'"' 1 .1
Vuc.'1;io11" lw d1d
: ..1\' 111.11
:. • ,,.dol 1•·11 \'
ll'lwllwl \'• ""'" .1 ..
·;ullll'lillll)', l111l IIIli ll'lwllwl \'1111 ·.J,.ndol llo- .d·., · ..11ol ll1.d llw '' ·., ·"'
l1
l•ll',liltlll'· I
lit\\ iliH'' 1111
',! lt'tlll
I I IJIIII" I I'll ·''1'1''1" llltlll" 'Itt l'tdlllt
\ ·, )\ .\II t til j,, I\ 111.11 I ,, I It t II l_i. I 'I I Ill 'I ,, • til' I I I I ,,,, I II t!tllt
.II t tl•lt ,I·, !Ill ! I!
of every human being,
and that
the choice is primarily a matter of following one's heart. Scientists should be
true
to
their
own
hearts. The
object
of
religious discourse is
to discover what
truly
lies within one's heart.
Religious and
Humanist Traditions
In the spirit of confronting and honestly discussing conflict, and at risk of
embarrassing
my much esteemed friend and coeditor, I heard many a criminologist claim
that
Richard
Quinney had
flipped out
when he ex tended his much admired and cited Marxist work
to the theology of
crime. Some Marxists
were
angry that
he had forsc1kcn them and tarnished their respectability. Richard (who has been Richard and not a Marxist or a
Christian or a Buddhist alone)
broke
the icc and
gave
many
of us crimi
nologists courage as we have
dared ourselves to become avowedly reli
gious-as seekers rather than purveyors of religious truth.
Richard's long and extensive search
for
understanding across
religious traditions is revealed in
and informs his
chapter. Is he telling us to be truly Buddhist
or
truly Christian? Actually, neither.
I ie highlights Buddhist learning to show that religious traditions arc essentially different ways of
talking about the same truth. He echoes the famous statement by Eugene V. Debs that "while there is a soul in prison 1 am
not free." But wait-Debs
was an atheist socialist, not a Buddhist. That's the point. Richard
is
not talking
about what a Buddhist is; he is tc1lking about Buddhist insight into universal human experience.
In an award
acceptance speech at the American Society
of Criminology,
criminal justice reformer Jerry Miller
(1988) put Richard's m point this way: There
are basically two kinds
of criminologists,
those who
think
niminals are different from
themselves and
those
who
don't. You cannot
,;eparate a criminal's self-understanding
from
our
understanding of
the niminal. More than empathy, understanding requires our sympathy
.dlowing ourselves to feel the offender's pain and committing ourselves to
I rying
to alleviate the pain
for
us
both.
Buddhist teachers have put this
111 '·ssage beautifully.
Why
cite the Buddhists? There
are two reasons at
least. One is to show ll1o1l people
on
the
other
side
of the world from the contributors of this
'<>It llllC long ago reached the same conclusion as Jerry Miller. It should
give
11·.
p.mse
about labeling the home
of this tradition "third world," "less
• 1, '\Tiorwd," "undnd,·v,·lorwd" or"developing." Drawing on faraway tradi-
1"''•:;
III.JV )',ivt· 11:; .1 IIIII,·
111""' n·spl'd for the humanity of
their bearers,
""I 111.d·.•· il " Ill I It- I• ..... I • ,J, ·t.d ,J, · 11 •.11 we livl' wt•ll at
their expense. The other I•'·'··"" 1•; 111.11 11'1111,· ,,.,, 1 f\ldl,., , .. 1.111·111)',
.d>t tll hl'ing
<1 span="span" style="mso-spacerun: yes;">
criminologist, the L"ol•lill:.l: . .Ill'
l.dl•".''· ·""'"11 .. '"'··1"'"'-11' I''"'' .111d :;illq>l!·. ( 'riminologists
I• l111 .lit' Ill< .111.,J.J, < ol 101. .J 1111 li1• II "''II lt·Lill <' .111d
jt";l WiJIJ
ltl.l\·111', lliltlllll.tl!l 111·1.
,,jJ._ I!•IJ! d \ I •II 1\llll\1'11 ,JIItllltddll'll .II
111111\l' I ,lll!l•d I 'I I' ' IIIli• I j, I II"' It"' ,,,
Ill d I jll•ll·.·· - · 1111111'1',
304 The Peacemaking Choice
Peacemaking
305
prosecutors, and
correctional workers be equitable and just. This is ele mental to
Buddhists but not necessarily to current bearers
of Greco-Judeo Christian tradition. The
Buddhists tell
it
like
it
is,
not
in
some crimi
nological compartment, but as a matter of how
human beings get along anywhere, anytime.
They make a statement that
radical
feminists, anar
chists, socialists, humanists, and members of
peace churches can readily accept as one
way of stating
their
own
position.
Those
metaphysical physicists were concerned with basic issues of
defi
nition: what is mass,
what
is energy? Criminologists could use
a good dose of the same
reflection. Our
most
basic
issue
is: What is crime?
And
by extension: Why do we use that word? What
do
we feel when we
use
it? What do we intend to accomplish by using it? Richard offers us an idea:
Crime is suffering passed on from one
person to
another; one
kind
of
suffering becomes another;
we have to suffer with the criminal to put an end
to the suffering the criminal inflicts on others. As long as we persist in
trying to make the criminal suffer for us, the problem will get worse.
East meets West again in a somewhat different
way in Kevin
Anderson's
secular humanist analysis
of
the eschatological premises
of an avowedly religious
revolutionary, Mahatma Gandhi,
and an avowedly atheist
revolu tionary, Karl Marx. It is ludicrous to
deny that
Gandhi, Marx, and Ander son are considering fundamental issues of the ultimate purpose
of human existence. It is
one thing to reject certain institutional forms of religious
expression, another to decline to discuss issues
because they are
basic human concerns.
Kevin like Richard aims
to free us from these
bounds 011 discourse in criminology. And when we do, seemingly opposing position•; may suddenly
become complementary and mutually informing likc· Gandhi's and Marx's.
The
contrast between
the
"Marxists" Kevin criticizes and
the radic·.d
humanism he espouses is inherent in his research method. Kevin analF·'· . the
writings, statements, and practices of both men in their entird y, 111 historical perspective, to distill
their personalities and
hence
their c'l 11 '·
beliefs. The
"Marxists" take some unit of Marx's many writings and l'IH·1" lc · it as an independent variable, whose value is taken for granted. 1<1 span="span" style="letter-spacing: .45pt;"> ·.
own method of learning from Gandhi and Marx
is an exampl1· PI II"'' people learn in Gandhi's utopian
village and Marx's utopian commlllll'
In criminal courts as in Kevin's
research, turning crime into pc'.lll' ,., 111
essence a matter of how people learn. Those
who
assunH· llwy k11ow '''11.11 this "normal case"
(Sudnow, 196.5) means
w<11tior: span="span" style="letter-spacing: .05pt;"> .11 lw. ri o111tl 111 action.
Those
who
assume the
need
to undcrst;md niH' .lllollll'r 111 111.cll•'
of crime
are more
likely
to m<1k1 span="span" style="letter-spacing: .7pt;"> 1)(',]('1'. l(1·vi11, lik1·
t.-11"'''
'"'"L"" 1
Gandhi and
Marx,
h m.Jd1· llw 1.1111'1 "llwl.qlll\':.lc·,d" • l1111oc' ll1·. I''" I"'"
in n•;Hlill)',(;;uHIIli.liHI M.tr\ 1; !11 ""''''1'.1.11111 1\'llo lllw\·1,. ,-,.J,·.IIIII'•I.d"""
iiPw lo 111.11·-•· !"'"'''' l11 1111'111
Itt)',•·!
I,.., lw Ill" I·. Itt!
111'.1."" ,. 11,.11 ,,,JI, ,,)
1"'·11 t'lll.d·c·1·. , .. ,, lw\\' I''""" ,cll"''.ill••ll II
!1 1 I•• ''-""'"""·'II oil'' j,..,, II""'
II l \' ' . l ·II I I I I I I I I I I·, Ii II ' . i II I I t . I III I I! ', ) I I I I I It ,, I I' I I I I I I I t \ \ ,,, I I I I \ I I I I ' l I It I I II t
this,
but for myself I also find that Gandhi is right on one point
of disagree
ment with Marx:
Peacemaking must be evolutionary, built from the
bottom up, rather than
imposed by revolution. The method is
the
end. Kevin
observes how prominent women were
in Gandhi's marches.
To the femi nists whose contributions are discussed below recognize, this
is the ulti
mate extension of satyagraha (Gandhi's nonviolent action). Unless we can make peace
in
the
privacy
of our own homes, men with women, adults
with children and with older
people, we cannot build peace outside in
our other workplaces and
in our nations. Research on peacemaking in crimi nology
thus
becomes the study of
how and where people manage to make peace,
under the assumption that the principles that create or destroy peace are the same from the
Smith family
kitchen to the Pentagon and the prison. By these examples we
hope to be able to create more peace
of our own.
This is the very theme of Peter Cardella's chapter. Peter tells us about the Anabaptists, and
especially about
the
Mennonites, who
as Russ Immar
igeon also tells us have pioneered the use of mediation and reconciliation as an alternative to North American
criminal justice in their Victim
Offender Reconciliation Programs (VORPs).
Now
that I've settled in Indiana, I
am proud of the tradition of the peace churches
in this state. "Peace churches" refers to Christian sects whose members-as Peter
tells
us-are committed to
one
law
only,
the
law
of
agape-to love one's neighbor as
oneself. Among them the Church of the Brethren established
the
first
degree program in peace
studies in
the United States
at Manchester College in 1948. The
Quakers have established an internationally prominent peace studies program at
Earlham College. The Mennonite Central Committee is in Elkhart. Even in a church that is not known as a peace church, the Catholics have
established a major peace studies center
just down the road from
Elkhart
at Notre Dame, directed by tormer Ohio Governor John Gilligan. And
good
Amish
people live among
us
throughout the state.
Peter
concludes by
observing that
even
those peace church members who live in relative isolation, like the Hutterites or the Amish, live "mutu
.dist" lives not to live perfect lives themselves but
to
show people in a
I roubled
world
that
"community
lived in mutuality is
possible." More to llw point,
community lived in mutuality exists and is substantial even in as
• onservative a state
as Indiana.
We
nonbelievers just don't pay much
.II ftontion to it. Living a life committed to
love
rather than
violence
is
llwrdorc not ju:;l
soml' utopian romantic
idea. It is a long
accomplished
!.11'1 lor lll v1·rv :;'"·, • ·:;:;lc d 1 )('opll' right in our own violent midst. Where
llwn·',;" will llww 1· ..1 1\',1\ 111 liv1· pt•.tcl'fully rather than
by
crime
and j'lllll:.illlll'lll II,.,""' ll ocl 1\j,.,""''''l··. .111cl ollwrs sucn·cd in living
lives of J"'ilc·c I 111111\'l<>lo·,,. • II 1 '111,.' llc.cl 11'111'11 \'ll>lc•llc't• h.IJ'J'I'IlS, llwy choose
'"II\' Ill ll",lttl< I"_,,' I .II,. I !I,'"'" ''"·1'<'11.1 Ill 1-lllcl
i\li (111<'1'
oll'olill, llw
111<'111< .. 1
I', Ill<
,, 1', I [,,1,.'
II."
1', [,I r .... ·11.11111',111 .J,.... lltt\\' 11,·,·,
··· \\'''"
I I ' t I II It . I t I t H I I I ' ' 'I I I I I' 1 I I I'
No comments:
Post a Comment