Reviewed by Lynette Parker.

In their first two paragraphs, the authors state that “[c]orrections, in its most rudimentary form, is approximately 300 to 400 years old,” but that “peacemaking, as reflected in such ancient-wisdom traditions as Christianity, Judaism, Taoism, Hinduism, Buddhism, Islam, and Native American religion, is several thousand years old.” This sets the tone for a provocative proposal that the ancient peacemaking tradition is more effective in transforming individual lives and institutions than is the more recent correctional model. The book provides a helpful introduction to philosophy behind the peacemaking worldview and illustrates how it can be applied to everyday life and situations.

The authors suggest that three values commonly found in religious traditions are communion, community, and commitment. These values stem from the conviction that to serve God/Spirit is to serve others. They then combine these values with insights from feminist traditions and structural Marxism to establish the foundation of peacemaking criminology. Feminist traditions emphasize cooperation and care taking. Structural Marxism provides an explanation for the existence of conflict. The resulting peacemaking criminology emphasizes nonviolence, social justice, inclusion, correct means, ascertainable criteria, and categorical imperative.

The authors then explore the personal and institutional ramifications of “doing peacemaking.” Peacemaking depends on an individual’s having journeyed spiritually to the point that he/she recognizes the need to serve others. The authors use stories to illustrate the need to forgive and look beyond self in all situations.  Faith and religion, they argue, are best demonstrated not by the absence of problems for their adherents but by the reaction of those adherents to the normal problems encountered in life.

The transition from personal transformation to institutional transformation is not simple. The authors stress the need to ground corrections in the peacemaking ideology, but argue that best practices will ensure prisoners’ choice in participating in rehabilitation programs.  Furthermore, all prisoners should be guaranteed safety despite his/her attitude, crime or willingness to participate in peacemaking programs. Using letters and stories from prison, the authors clearly demonstrate the emotional and psychological trauma experienced by everyone involved in the criminal justice system.  They use these stories to explain the need for spiritual focus to care for others in all situations.

Ending with a discussion of restorative and community justice, the authors outline the need for a broader definition of crime and focus of those involved in the resolution of conflict. Inclusion is important in building community, understanding the causes of conflict, and dealing with the causes of crime and inequality. Listing characteristics of restorative justice, the authors demonstrate how these fit into the peacemaking ideology. Processes such as victim offender reconciliation programs, family group conferencing, and victim impact panels are discussed in light of how they attempt to foster personal responsibility, understanding, and stronger community ties. 

August 2001