Pagan Prison Programs

Restorative Justice and Paganism

It has only been since 1990s that Pagan ministry has been formally accepted in prison chaplaincies.Therefore, it is only recently that Pagan literature was accepted into various related programs, such as Restorative Justice.In 2003, we were invited to contribute to the CSC Restorative Justice Week Spiritual Resources, and participate in the collective writing of an Inter-faith prayer for the week.

We feel that Restorative Justice ideals are consistent with Pagan ones, and support Pagans to be involved – whether through the federal and provincial prisons, or separate Restorative Justice programs.

On this page:

Pathways to a Strengthened Community – CSC Restorative Justice Week A Pagan Perspective on Restorative Justice
Pagan Invocation for CSC Restorative Justice Week
Inter-faith Prayer for Restorative Justice Week (2003)
General Resources in Canada
Local Restorative Justice Programs (by province)
Other Resources on Local Restorative Justice activities

Pathways to a Strengthened Community

– CSC Restorative Justice Week (November 16-23, 2003)

A Pagan Perspective on Restorative Justice
(PFPC/PPO’s contribution to the Spiritual Resources Kit, under Wiccan/Pagan).

Most modern (Neo) Pagan traditions operate in small intimate circles – coming together only for discussion groups, festivals or politically-oriented organization concerned with the ‘rights’ of Pagans (such as the Pagan Federation/Fédération païenne Canada).There is no hierarchical or collective organization of the community as a whole, nor any large defined communal bodies, like Abrahamic or Buddhist congregations.Within a circle or coven, members are considered ‘extended family’ – so within a prison group inmates are supported as a sister/brother.If upon release they are fortunate enough to find and be accepted right away into a circle or coven, they would find similar moral support.However, by definition there are no public covens, and public circles tend to be small and casual.It is therefore likely that ‘re-integration into the community’, for Pagans, will focus on the inmate’s family and building new friendships, and issues concerning family/friends not accepting their faith - with support from prison pastoral visitors to whatever extent is possible.

The one ‘law/commandment’ of Wicca, for example, is ‘if it harm none, do what ye wilt’ (‘none’ includes self and all others – animate and inanimate) – simple but far-reaching.A crime is considered to be any act that disturbs the balance of things – harm rather than harmony.Mere retribution or punishment does not restore balance but deepens the disharmony and suffering, and is more likely to lead to retaliation than rehabilitation - by ‘offender’, ‘victim’, and/or their communities.

Most Pagans consider Nature their ‘holy book’.The Pagan sense of ‘community’ is much more related to Gaia as a whole and all of Her life-forms – the whole web of life and how we ‘cultivate’ our various relationships within it.As such, Pagans are generally concerned about the wide-spread and entangled ‘roots’ of crime and injustice (in all of its forms), as well as the individual inmate as one form of ‘leaves’.Individual responsibility is a major tenet of Paganism – our obligations lie between the individual and the Divine and are not governed by a religious hierarchy.On the other hand, our faith encourages us to understand and respond to any hurt or harm we do, not as merely a problematic situation between two (or more) individuals, but in terms of the web of inter-relationships that extend from both themselves and the one(s) harmed, out into the ‘living community’ (whether that be local, national/cultural, or global).

Balance and wholism are also common tenets of Pagan traditions, and many reject any form of dualism (i.e. ‘one side must necessarily conquer the other’).Our pantheons of goddesses and gods represent balancing and complimentary tensions of qualities within both the Divine and the natural world – an on-going movement of diversification and resolution - as within the seasonal cycle, in which no one stage is considered ‘perfect’ or ‘complete’.A common archetypal figure, the ‘trickster’, helps us to not make absolute judgements, but explore the situation for ‘lessons not yet learnt’, the ‘direction not yet taken’ and/or the third (and usually hidden or less obvious) option.

As a nature-based religion, the model of ‘one season being the prerequisite for the next’ teaches us to respect, and act to aid, both conservation and creativity – both restoration and transformation.

Most neo-Pagans assume a spiritual ‘original worthiness’ – we understand ourselves as not only children of the Goddess and the God, but expressions of the Divine.We do not attribute ‘harm done’ to the influence of an ‘evil entity’ or an ‘persistent state of imperfection’, but rather as a lack of appropriate balance (both within the internal and external reality) which needs to be restored.This approach to existence leads us to honour tension as the ‘inspiration/opportunity for further growth’, as well as both the recognition of healthy ‘deaths’ (of old attitudes, forms of relationship, etc.) and ‘win/win’ forms of resolution – each as necessary aspects of both life and Restorative Justice.

Another common element of Pagan traditions is the recognition of the need for ritual – and, in particular, the acknowledgement of movement from one state of being to another within a community.Our secular and multi-cultural world has made common rites of transition less accessible, and these need to be replaced by individual spiritual communities.Such rituals constitute a new covenant between the individual and their communities and the Divine - and are an important part of the process of letting go of old attitudes (and past harms done to either the offender or the victim - forgiveness), and re-birthing into a new healthier and more balanced relationship for all involved.

(Neo) Paganism is a very broad religious category, but most (such as Wicca) are poemagogic religions - based on commonality of Nature symbology.Quoting other adherents doesn’t have the same import or ‘weight’ in our faith as it does in others.Furthermore, it is a recently emerging religion (though inspired by ancient ideas).As such, it hasn’t developed a broad spectrum of ‘quotable’ material that can be directly related to issues such as Restorative Justice, nor specific examples of how Restorative Justice has been used.

However, one of the major foundational concepts of Wicca is that Life operates in a quaternal cyclical/spiral evolutionary process – life, death, transformation, and re-birth – modelled on the 4 seasons cycle (life/summer, death/autumn, transformation/winter, re-birth/spring).Since Wicca holds that Nature Itself is not only divine but the primary expression of Divinity, this quaternal model also ‘in-forms’ much of Wiccan religious thought (which includes the concept of progressive Divine revelation).

A similar model is foundational to the ‘pathways’ of conflict resolution, and to my understanding, Restorative Justice (or sometimes called ‘Transformational Justice’).Life/summer can be related to the initial situation - as is, and ‘ripened’ to the point where it can be recognized for what it actually is; death/autumn, to the initial stages in the process of ‘loss of distinctly separate and opposing identity’ - recognition of ‘community inter-dependence’, sharing and integration of ‘stories’, etc.; transformation/winter, to the actual process of resolution/restoration - open-ended, between initial and resulting situations; and finally, re-birth/spring, to the new relationship/situation that results.

Using this symbology, Restorative Justice acknowledges that

a) the ‘seed’ (which falls to the ground in autumn) to resolution/restoration lies in the situation itself (hidden potential fruit), not some external imposed resolution (as in more retribution-type approaches)

b) there must be a death to distinctly opposing ‘sides’ (autumn), a depth of sharing (de-composing and intermixing with other elements within the ‘ground’ of the community - winter), and a recognition of common concerns and qualities (nutrients freed from old fruit - winter) before that ‘seed’ has fertile ground in which to grow

c) and finally, the spring of a breaking-down of old mind-sets (the seed’s shell), initiated by a release of the emotional ties to it (rain) and a waxing warmth of common bonds (sunlight).This not only allows for a creative and healthy re-birth of the relationship (seed sprouting), but itself will generate other forms of resolution within the community (further new fruit/seed) and stabilize Restorative Justice (and variations thereof) as an effective way of dealing with justice issues (strengthening the species of plant).

Furthermore, Wicca, in understanding the Godde* as immanent in all life and ourselves as one expression of Them, does not rely on an external deity to solve our problems. Rather, it is our responsibility to resolve them, by opening ourselves to Their power - within and without, and moving through us.In a sense, this is similar then to the approach of Restorative Justice, which does not seek to find its resolutions in books or external authorities, but trusts in our own ability to find resolution within a ‘spirit’ of community.As such, Restorative Justice is significantly consistent with a Wiccan religious viewpoint.

While the Wiccan practice of ‘spells’ (energy working) can be misused, its primary purpose is ‘restorative justice’ in the broadest sense – as is, in fact, any form of positive prayer (or ecological work, etc. – to our mind, ‘restorative justice’, as an approach to conflict and injustice, is much broader than the arena of inmate and community, and extends to Gaia and all life forms).The intent is to heal a ‘gap’ (which generally infers conflicting sides or some form of tension) in the present situation and restore ‘fertile ground’ (on an energy level), so that the individual/group can proceed in a manner that best serves their needs (i.e. does ‘justice’ to their positive potential) in relation to the community as a whole.

Finally, we feel that Restorative Justice has to look backwards as well as forwards – to root causes as well as rehabilitation, to recognizing that many victimizers were themselves victims, and how we as a society can prevent as well as restore.We note that the terms ‘offender’ and ‘victim’ tend to lock people into those roles and prevent appropriate healing on both ‘sides’, and therefore suggest that more neutral terms be considered.

* Godde is a term meaning ‘all possible goddess and god images – as a collective unit’

Pagan Invocation for CSC Restorative Justice Week 2003

(PPO’s contribution to the prayers for CSC’s Restorative Justice Week - PPO's contribution to the prayers for CSC's Restorative Justice Weekalso included in the World Prayers Site)

Soul of my soul, the eternal Nature of the Universe
Spirit of my spirit, the evolving Dance of Relatedness
And the One embracing All,
I call upon you, within and without,
Into the Healing of Restorative Justice.

Be within and without -
That we might ‘die’ to the rigid walls of separation between us
Which pain and fear have wrought upon heart and mind,
Like barred cages and rusting chains;
That the seemingly impenetrable shells of Autumn’s end -
Be readied to be broken open, and laid open,
To the ‘seed’ of Justice hidden within.

Be within and without -
That we might release the fruits of past experience
To de-compose within the deep rich ground of community;
Warped and twisted though they might be,
They took root in a hope of Justice, however misguided,
And in their flesh, lie the stories of Understanding;
That the dark night of Winter erase false boundaries
And in the nourishing transformation of Forgiveness,
Replenish Hope’s fertile soil.

Be within and without -
That we might be healed by the rain of tears
- Of wounds grieved, and joy re-dis-covered -
Binding once more into an life-engendering ocean of Promise.
That the seminal tendrils of new light, and the fragile but un-scarred sprout,
Stretch faithfully, from above and below, to touch
And merge firmly in the unimagined greening of Spring’s Choices.

Be within and without -
That we might ripen – leaf, flower, fruit and future seed –
Roots intertwined, exploring the depths of the fertile ground,
Branches laced against Life’s storms, yet breathing deeply of the heavens
- A Summer’s garden –
Ploughed by courage, planted in true belief, and weeded through commitment;
That the fruits of our labours nourish the bonds between us,
And the winds of change scatter the seeds of our Faithfulness
Throughout the landscape, beyond our culture’s current horizon.
And unto the 7^th generation.

Soul of my soul, spirit of my spirit,
Embrace me with strength, compassion, honour and reverence;
Dance through me with beauty, passion, humility and mirth;
That I may lay open the seed within, that I am –
That my life give fertile ground to the roots of Justice
And restore the greening balances of Understanding,
That my choices midwife the laboured sprouting of all those
Who reach beyond the horizons of separation,
And cultivated a community which is true to the Divine within All.

Blessed Be.

Inter-faith Prayer for Restorative Justice Week (2003)

(PPO participated in collectively writing it, with other faiths and the CSC Chaplaincy Restorative Justice Co-ordinator)

A PRAYER FOR INTERFAITH GATHERINGS AS WE SEEK OUT

PATHWAYS TO A STRENGTHENED COMMUNITY

(Suggestions: To set the tone for the gathering, assemble in a circle with lit candlesInvite those in attendance to share important symbols – for example, music, ram’s Horn, drum song, bell, smudge...Feel free to replace or adapt the texts and prayers.)

Leader: Today we gather to celebrate Restorative Justice Week and to reflect on the theme Pathways To A Strengthened Community.Let us pray together that justice will prevail for all our brothers and sisters who suffer as victims of violence.

(silent pause)

Reader 1: When the wheels of change seem to have ground to a halt, and resistance abounds, let us renew our commitment to Restorative Justice.

It goes on one at a time
it starts when you care
to act, it starts when you do
it again after they say no,
it starts when you say "We"
And know who you mean,
and each day you mean one more.

Reader 2: We need to [ embrace] a philosophy that moves from punishment to reconciliation, […] from alienation and harshness to community and wholeness, from negativity and destructiveness to healing, forgiveness and mercy. (Jim Consedine, National Coordinator (New Zealand) of Restorative Justice Network, quoted in The Justice Tree)

Reader 1: Restorative Justice […] is a deeply spiritual process. It is never the easy way out; neither for the offender, the victim, nor the community.It requires all of us to come to grips with who we are, what we have done, and what we can become in the fullness of our humanity.It is about doing justice as if people really mattered. (Michael L. Hadley, The Justice Tree, Multifaith Reflections on Criminal Justice)

Leader: In the midst of the darkness of our world, we gather as a sign of hope.

Reader 1: We hold all life, in its wondrous diversity, as sacred.

Leader: We bring our different religious traditions, values and beliefs with us as we work in harmony for true justice in our families, neighbourhoods, and cities.

All: By my life, be it so. (silent pause)

Leader: As believers in the potential of Restorative Justice to renew the fabric of our communal life, let us pray. (silent pause)

Reader 1 Forgive us our mistakes -- when as people of faith and as individuals we have used religion to justify hatred, vengeance and aggression. (silent pause)

Leader: May each of us return to the roots of our faith, to rediscover the values and spiritual energy that animate it.To the Buddha, the Vedas and Upanishads, to Rishabhdev, to the Elders, to Abraham and Sarah, Moses, to Jesus, to Mohammed, to Sikh Guru Nanak Dev Ji, Mahavira, Zoroaster and Baha'u'llah and to all the faithful ones throughout the ages, and to the voices of Nature speaking through us and our world.

Reader 2 May we recommit ourselves to the ancient life-affirming values of compassion, mercy, forgiveness, love of our enemies, acceptance of the dignity of the person, peace, non-violence and Oneness.

All: In my life, be it so. (silent pause)

Reader 1: An ideal community […] is one that resembles the human body.Different parts of the human body have different functions … and yet in a time of crisis, the whole body galvanizes to deal with an injury even if it is on the little toe.An ideal community must emulate this response of the human body.The community may be made up of vastly different economic, religious or social groups, but in a moment of crisis they must come to the aid of the poorest among them.And, when not in crisis, the community, like all body parts, must function in absolute synchronicity. (The Gandhi Institute)

Leader: Bless us as we seek in faith to build restorative paths of renewal and healing in the midst of so much brokenness of victims, offenders and families.

Reader 2 May our shared values and spiritual energy increase our capacity to repair and restore broken relationships.May we create a just and secure communal life founded on dignity, respect, healing and reconciliation.Bless our determination, hope and vision.Grant us insight, wisdom, courage and understanding of the ways that truly heal.

All: In my life, be it so. (silent pause)

Leader: With our Aboriginal brothers and sisters, we affirm: "Life is about 'all my relations'[We] share with [you] this acknowledgement of the ultimate divine unity of all existence.

Let us close our prayer as one in heart and mind as we proclaim:

All: All my relations unto the 7^th generation.

(Closing: all those present are invited to express, in turn, a short quote and or gesture from their own tradition or culture: e.g. "My peace, I leave with you", "Assalamu alaikum," "Shalom" or "Shante".)

Resources: Michael L. Hadley, The Justice Tree, The Gandhi Institute, World Prayers Site - (15 different traditions)

Generial Resources

From Corrections Canada Chaplaincy - Restorative Justice Week, Resources

Conflict Resolution Network - includes Restorative Justice programs

Canadian School Restorative Justice program - focusing on school situations

Centre for Restorative Justice - Simon Fraser University (B.C.)- includes training

CSC - Canadian Inventory of Restorative Justice Programs

International Institute for Restorative Practices

Menninote Central Committee, Restorative Justice in Canada in the U.S.A.

Queens Theological College (Ontario) - Restorative Justice courses

Restorative Justice On-line - information and contacts for several countries, including Canada

Local Restorative Justice Programs in Canada

British Columbia
Aboriginal Restorative Justice Remedies and Vancouver Aboriginal Transformative Justice Services

Abbotsford Restorative Justice

Chilliwack Restorative Action And Youth Advocacy Association

Fraser Region Community Justice Initiatives Association

Justice Institute of British Columbia Restorative Justice (PRJ) is a 210-hour (30-day) program that is designed for completion over a period of one to three years to allow for the integration of skills.

The Nanaimo Community Justice Forum

Okanagan - Central Restorative Justice Program

Richmond Restorative Justice Program

Simon Fraser University Centre for Restorative Justice

Saanich Community Justice Initiatives - Restorative Justice

Surrey - Restorative Justice in Schools in Surrey

Vancouver Association for Restorative Justice and The John Howard Society of the Lower Mainland of British Columbia

Victoria Restorative Justice Society and Capitol Region Restorative Justice Programs (Greater Victoria area)

Williams Lake project

Alberta
Alternative Measures page (similiar to Restorative Justice programs)

Saskatchewan
Alternative Measures Program for Youth

Manitoba
Community-based Justice Resolutions

Ontario
Community Correctional Alternatives

The Ontario Multifaith Council on Religious and Spiritual Care through its Restorative Justice Committee has been active in developing resources and approaches in restorative justice to be used throughout its network.(Also see Organizations under Multifaith)The following four resources are available to assist you in creating restorative justice practices in your area:

Spiritual Roots of Restorative Justice: The Multifaith Context

One of the powerful truths about restorative justice is the fact that it has almost universal appeal across cultures and religions.With its emphasis on making things right and restoring balance and harmony, restorative justice touches the foundational beliefs of the major world faiths.As part of its efforts to interpret the principles and practices of restorative justice to faith groups, the Ontario Multifaith Council has developed a document entitled "Spiritual Roots of Restorative Justice".Individual writers speak about their faith perspective on restorative justice and how it can be expressed through their particular faith tradition.It is available from OMC for the purchase price of $8.95.

Facilitator Training in Family Group Conferencing

The Ontario Multifaith Council has received official status from REAL JUSTICE Canada to provide training for facilitators in the restorative practice of Family Group Conferencing.Based on a model developed in New Zealand and scripted by Terry O'Connell of New South Wales, Australia, conferencing enables victim(s), offender(s) and their support persons to meet under the leadership of a trained conference facilitator.This meeting allows victims and offenders to talk about the harm caused by an offence and ways of repairing that harm, including how persons can be restored to their respective communities.For more information about training, please contact the Ontario Multifaith Council.

Hosts and Conferencing

The Restorative Justice Committee of the Ontario Multifaith Council has been developing a unique hosting model to help facilitate family group conferencing.(The committee is calling its efforts in conferencing, "Restorative Justice Conferencing"). Hosting consists of open, community-minded faith groups providing a safe place of "sanctuary" within their buildings where a restorative justice conference or forum can occur.In conjunction with facilitators trained in family group conferencing, faith groups carefully screen and train some of their members to serve as hosts before and during a conference.Hosts arrange necessary logistics, provide hospitality and act as observers during conferences.They are meant to be a visible sign of community support as conference participants work towards making things right.A booklet is available by contacting the Ontario Multifaith Council.

Restorative Justice Conferencing in Young Offender Facilities

As a creative response to dealing with peer on peer violence and other facility infractions, an institutional model for conferencing has been developed.Chaplains in the Ministry of Corrections Ontario have been trained as family group conference facilitators and are working to incorporate conferencing as part of their institution's program.Rationale for this approach as well as a suggested protocol as developed by Rev. Bruce Schenk, a chaplain at Brookside Youth Centre in Cobourg, Ontario, is available.The Ontario Multifaith Council's Restorative Justice Committee hopes that correctional facilities for both young and adult offenders will become more restorative in nature and practice.A paper on this topic may be obtained from the Ontario Multifaith Council.

For more information, please contact:

Nova Scotia
Restorative Justice program - (see side menu) Restorative Justice Information is now available through Dial-a-law. By calling 420-8888 (tape # 150) or
ISUMA program

New Brunswick
Community-based Justice Programs

Newfoundland and Labrador
Restorative Justice

North West Territories
Community-based Justice Programs - simiilar to Restorative Justice programs

Other Resources on Local Restorative Justice activities

Contact your local Multifaith Committee/Council, Community Chaplains Service Society, John Howard Society or Elizabeth Fry Society. Many of them have Restorative Justice programs and training, or can direct you to groups who do.

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