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Date: November 25, 2024 Mon
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Results for religion
24 results foundAuthor: United States Commission on Civil Rights Title: Enforcing Religious Freedom in Prison Summary: This report focuses on the government's efforts to enforce federal civil rights laws prohibiting religious discrimination in the administration and management of federal and state prisons. The Constitution provides for prisoners retaining some rights of religious exercise. With the intent of furthering religious freedom in prisons while maintaining security, the Commission developed findings and recommendations based on its social science research, case law review, briefing testimony, and interrogatory responses received from the Department of Justice, several state and federal prisons, various prisoner advocacy groups, and other organizations. Details: Washington, DC: 2008 Source: Year: 2008 Country: United States URL: Shelf Number: 113590 Keywords: Correctional InstitutionsInmatesLaw and LegislationReligion |
Author: Lehrer, Evelyn Title: Religion and Intimate Partner Violence in Chile: Macro- and Micro-Level Influences Summary: The Catholic Church has had a strong influence on the Chilean legal and social landscape in ways that have adversely affected victims of intimate partner violence; e.g., it succeeded until just five years ago in blocking efforts to legalize divorce. At the same time, quantitative studies based on survey data from the United States and other countries show a generally favorable influence of religion on health and many other domains of life, including intimate partner violence. This study explores the puzzle posed by these seemingly opposing macro- and micro-level forces. Results based on data from the 2005 Survey of Student Well-Being, a questionnaire on gender based violence administered to students at a large public university in Chile, show that moderate or low levels of religiosity are associated with reduced vulnerability to violence, but high levels are not. This non-linearity sheds light on the puszzle, because at the macro level the religious views shaping Chile's legal and social environment have been extreme. Details: Bonn, Germany: Institute for the Study of Labor (IZA), 2009. 31p. Source: Internet Resource; IZA Discussion Paper No. 4067 Year: 2009 Country: Chile URL: Shelf Number: 113963 Keywords: Domestic ViolenceIntimate Partner Violence (Chile)Religion |
Author: Johnson, Byron R. Title: The Great Escape: How Religion Alters the Delinquent Behavior of High-Risk Adolescents Summary: Does individual religious commitment serve as a buffer in supporting high-risk youth (such as those living in poor inner-city areas) escape drug use and other illegal activities? Inadequacies of support structures in poor inner-city black communities lead many black youth into criminal and other delinquent activities. However, there are protective factors which help numerous youth in those communities stay out trouble. We predict that individual religiosity will demonstrate itself to be one of those shielding factors. We expect that all other things being equal, religious commitment will act as a safeguard in protecting at-risk youth living in poor, inner-city black communities from socially undesirable activities. To test this proposition, we use data from an interview survey of 2,358 young black males from poor neighborhoods in Boston, Chicago, and Philadelphia. After analyzing the data, our results indicate that behavioral measures of religious commitment (the frequency with which one attends religious services) significantly reduce non-drug illegal activities, drug use, and drug dealing among disadvantaged youth. However, attitudinal measures of religious devotion (one's response to how important of a role religion plays in his or her life) is not significantly linked to reductions in juvenile delinquency. In this study, we discuss the theoretical and methodological implications of our findings, indicate the shortcomings of previous research, and provide direction for further investigation to focus on individual religiosity as a potentially important protective factor for high-risk disadvantaged youth. Details: Waco, TX: Baylor University, Baylor Institute for Studies of Religion, 2008. 16p. (Originally published: 2002) Source: Internet Resource: Accessed December 2, 2010 at: http://www.isreligion.org/wp-content/uploads/ISR_Great_Escape.pdf Year: 2008 Country: United States URL: http://www.isreligion.org/wp-content/uploads/ISR_Great_Escape.pdf Shelf Number: 120354 Keywords: Delinquency PreventionJuvenile OffendersRehabilitationReligion |
Author: Johnson, Byron R. Title: The Role of African-African Churches in Reducing Crime Among Black Youth Summary: This paper examines the hypothesis that the religious involvement of African-American youth significantly shields them from the deleterious effects of neighborhood disorder and decay on youth crime. This hypothesis is tested by examining the fifth wave of data from the National Youth Survey (nys), focusing on black respondents given the historical as well as contemporary significance of the African-American church for black Americans. Results from a series of multivariate analyses indicate that: (1) the effects of neighborhood disorder on crime among black youth are partly mediated by an individual’s religious involvement; and (2) involvement of African- American youth in religious institutions significantly buffers or interacts with the effects of neighborhood disorder on crime, and in particular, serious crime. Theoretical and methodological implications of the present findings are briefly discussed. Details: Waco, TX: Baylor University, Baylor Institute for Studies of Religion, 2008. 20p. (Originally published: 2002) Source: Internet Resource: Accessed December 2, 2010 at: http://www.isreligion.org/wp-content/uploads/ISR_Role_African_American.pdf Year: 2008 Country: United States URL: http://www.isreligion.org/wp-content/uploads/ISR_Role_African_American.pdf Shelf Number: 120355 Keywords: African AmericansDelinquency PreventionJuvenile DelinquencyReligion |
Author: Regnerus, Mark D. Title: Living Up To Expectations: How Religion Alters the Delinquent Behavior of Low-Risk Adolescents Summary: Several recent studies of resilient youth have documented the helpful influence of religion in their lives. In the absence of positive influences enjoyed by low-risk youth, religion and religious organizations in particular often serve to promote prosocial outcomes. This study, however, examines low-risk youth (kids who have the resources to avoid drinking, drug use, delinquencyk and school problems but fail to do so) and seeks to establish if religion and religious change is a comparable influence in preventing them from such trouble. Two-stage regression analysis using two waves of data from the National Longitudinal Study of Adolescent Health indicate that for each type of behavior, there is at least one influential aspect of religion serving as a protective effect. I discuss the findings and consider the variable influence of religion on youth. Details: Waco, TX: Baylor University, Baylor Institute for Studies of Religion, 2002. 20p. Source: Internet Resource: Accessed December 7, 2010 at: http://www.isreligion.org/wp-content/uploads/ISR_Living_Expectations.pdf Year: 2002 Country: United States URL: http://www.isreligion.org/wp-content/uploads/ISR_Living_Expectations.pdf Shelf Number: 120399 Keywords: Delinquency PreventionReligion |
Author: Sturgis, Paul W. Title: Faith Behind Bars: The Social Ecology of Religion and Deviance in the Penitentiary Summary: The relationship between religiosity and institutional misconduct among prison inmates is examined using survey data collected from a large sample of state and federal prison inmates in the United States. It was determined that religiosity was not significantly related to institutional misconduct on the individual level. In addition, aggregate level religiosity did not influence the individual level relationship between religiosity and misconduct. The theoretical implications of this line of research are also discussed. Details: Columbia, MO: University of Missouri-Columbia, 2008. 84p. Source: Internet Resource: Dissertation: Accessed December 7, 2010 at: https://mospace.umsystem.edu/xmlui/bitstream/handle/10355/5526/research.pdf?sequence=3 Year: 2008 Country: United States URL: https://mospace.umsystem.edu/xmlui/bitstream/handle/10355/5526/research.pdf?sequence=3 Shelf Number: 120405 Keywords: InmatesPrisoner MisconductReligion |
Author: Terry, Karen J. Title: The Causes and Context of Sexual Abuse of Minors by Catholic Priests in the United States, 1950-2010 Summary: This report outlines the results of an empirically based study of the causes and context of the phenomenon of sexual abuse of minors by Catholic priests in the United States between 1950 and 2010. The study sought to understand why the sexual abuse of minors by Catholic priests occurred as it did by integrating research from sociocultural, psychological, situational, and organizational perspectives. Details: Washington, DC: United States Conference of Catholic Bishops, 2011. 152p. Source: Internet Resource: Accessed May 19, 2011 at: http://www.usccb.org/mr/causes-and-context-of-sexual-abuse-of-minors-by-catholic-priests-in-the-united-states-1950-2010.pdf Year: 2011 Country: United States URL: http://www.usccb.org/mr/causes-and-context-of-sexual-abuse-of-minors-by-catholic-priests-in-the-united-states-1950-2010.pdf Shelf Number: 121758 Keywords: Child Sexual AbuseClergyReligionSexual Abuse |
Author: Cavanagh, Ben Title: Religiously Aggravated Offending in Scotland 2010-11 Summary: Section 74 of the Criminal Justice (Scotland) Act 2003 states that an offence is aggravated by religious prejudice if: (a) at the time of committing the offence or immediately before or after doing so, the offender evinces towards the victim (if any) of the offence malice and ill-will based on the victim's membership (or presumed membership) of a religious group, or of a social or cultural group with a perceived religious affiliation; or (b) the offence is motivated (wholly or partly) by malice and ill-will towards members of a religious group, or of a social or cultural group with a perceived religious affiliation, based on their membership of that group'. Some information about these offences was published by the Crown Office and Procurator Fiscal Service (COPFS) in May 2011 in their report titled ‘Hate Crime in Scotland 2010-11’. The report included statistics on racially and religiously motivated crime, as well as figures on the three recently introduced categories of hate crime (disability, sexual orientation and transgender identity.) It showed that there were 693 charges with a religious aggravation reported in 2010-11. Over the last five years the overall total number of these charges has been relatively stable, fluctuating between 600 and 700 charges reported each year. In the five financial years between 2006-07 and 2010-11 there were 696, 609, 667, 632 and 693 religious aggravation charges respectively. The number of reported charges in 2010-11 was however 9.7% higher than in 2009-10 and the highest number of charges since 2006-07. To provide a greater insight into the nature of religious offending in Scotland this report presents a further breakdown of the charges reported to COPFS in 2010-11 including information about when and where these incidents took place, the nature of the religious belief that was targeted through the offensive conduct, the victims of the conduct and more information about the accused. The research sought to find out the age and sex of the accused; who the offensive conduct was directed towards; where incidents took place; if they were related to alcohol/drugs/football/marches; which religions were targeted and the final court outcomes for these charges. Details: Edinburgh: Scottish Government Social Research, 2011. 17p. Source: Internet Resource: Accessed November 26, 2011 at: http://www.scotland.gov.uk/Resource/Doc/362943/0122956.pdf Year: 2011 Country: United Kingdom URL: http://www.scotland.gov.uk/Resource/Doc/362943/0122956.pdf Shelf Number: 123452 Keywords: Bias-Motivated CrimesHate Crimes (Scotland)Religion |
Author: Boddie, Stephanie C. Title: Religion in Prisons: A 50-State Survey of Prison Chaplains Summary: From the perspective of the nation’s professional prison chaplains, America’s state penitentiaries are a bustle of religious activity. More than seven-in-ten (73%) state prison chaplains say that efforts by inmates to proselytize or convert other inmates are either very common (31%) or somewhat common (43%). About three-quarters of the chaplains say that a lot (26%) or some (51%) religious switching occurs among inmates in the prisons where they work. Many chaplains report growth from religious switching in the numbers of Muslims and Protestant Christians, in particular. Overwhelmingly, state prison chaplains consider religious counseling and other religion-based programming an important aspect of rehabilitating prisoners. Nearly three-quarters of the chaplains (73%), for example, say they consider access to religion-related programs in prison to be “absolutely critical” to successful rehabilitation of inmates. And 78% say they consider support from religious groups after inmates are released from prison to be absolutely critical to inmates’ successful rehabilitation and re-entry into society. Among chaplains working in prisons that have religion-related rehabilitation or re-entry programs, more than half (57%) say the quality of such programs has improved over the last three years and six-in-ten (61%) say participation in such programs has gone up. At the same time, a sizable minority of chaplains say that religious extremism is either very common (12%) or somewhat common (29%) among inmates. Religious extremism is reported by the chaplains as especially common among Muslim inmates (including followers of the Nation of Islam and the Moorish Science Temple of America) and, to a substantial but lesser degree, among followers of pagan or earth-based religions such as Odinism and various forms of Wicca. (See Glossary.) An overwhelming majority of chaplains, however, report that religious extremism seldom poses a threat to the security of the facility in which they work, with only 4% of chaplains saying religious extremism among inmates “almost always” poses a threat to prison security and an additional 19% saying it “sometimes” poses a threat. Details: Washington, DC: Pew Research Center, The Pew Forum on Religion & Public Life, 2012. 108p. Source: Internet Resource: Accessed March 23, 2012 at: http://www.pewforum.org/uploadedFiles/Topics/Issues/Social_Welfare/Religion%20in%20Prisons.pdf Year: 2012 Country: United States URL: http://www.pewforum.org/uploadedFiles/Topics/Issues/Social_Welfare/Religion%20in%20Prisons.pdf Shelf Number: 124644 Keywords: Prison ChaplainsPrison ProgramsPrisoner RehabilitationReligion |
Author: Miller, Kevin E. Title: Mercy, Justice, and Politics: John Paul II on Capital Punishment Summary: Pope John Paul II’s 1995 Evangelium Vitae teaches that capital punishment ought not be used “except ... when it would not be possible otherwise to defend society.” Several interpretations of this teaching have been proposed. Through a close reading of the encyclical in itself, in light of John Paul’s other writings on the human person and morality, especially the 1980 Dives in Misericordia, and also in the context of such important influences upon him as Thomas Aquinas and Henri de Lubac, I dispute, on the one hand, the interpretation according to which John Paul is pointing toward possible acceptance of the view that capital punishment is, as intentional killing, intrinsically evil. This interpretation rests upon a reading of Aquinas that fails to see the valid logic of his limited defense of capital punishment, and on a reading of John Paul that exaggerates his departure from Aquinas. I also reject, on the other hand, the interpretation of John Paul’s teaching as a purely prudential judgment about what is best only in the circumstance of an unhealthy moral culture. This interpretation is incompatible with the logic of Evangelium Vitae, which concerns what is necessary both to build and then also to maintain a healthy culture, and is further disproved by demonstrating at length that John Paul’s teaching appeals to mercy as a moral principle always essential for full respect for human dignity insofar as this includes the capacity for conversion, and for the realization of true justice by human persons by nature “restless” apart from a supernatural relationship with God. This appeal is grounded primarily in Christian revelation, but the beginning of an appreciation of the value of mercy is also accessible through natural-law reasoning, based especially on our recognition of creation as already pure gift, requiring us to give ourselves to others in love beyond justice. Details: Milwaukee, WI: Marquette University, 2011. 210p. Source: Internet Resource: Dissertation: Accessed April 3, 2012 at: http://epublications.marquette.edu/cgi/viewcontent.cgi?article=1109&context=dissertations_mu Year: 2011 Country: International URL: http://epublications.marquette.edu/cgi/viewcontent.cgi?article=1109&context=dissertations_mu Shelf Number: 124807 Keywords: Capital PunishmentCatholic ChurchDeath PenaltyReligion |
Author: Minnesota. Department of Corrections Title: An Outcome Evaluation of the InnerChange Freedom Initiative in Minnesota Summary: This study evaluated the effectiveness of the InnerChange Freedom Initiative (InnerChange), a faith-based prisoner reentry program, by examining recidivism outcomes among 732 offenders released from Minnesota prisons between 2003 and 2009. Results from the Cox regression analyses revealed that participating in InnerChange significantly reduced reoffending (rearrest, reconviction, and new offense reincarceration), although it did not have a significant impact on reincarceration for a technical violation revocation. The findings further suggest that the beneficial recidivism outcomes for InnerChange participants may have been due, in part, to the continuum of mentoring support some offenders received in both the institution and the community. The results imply that faith-based correctional programs can reduce recidivism, but only if they apply evidence-based practices that focus on providing a behavioral intervention within a therapeutic community, addressing the criminogenic needs of participants, and delivering a continuum of care from the institution to the community. Given that InnerChange relies heavily on volunteers and program costs are privately funded, the program exacts no additional costs from the State of Minnesota. Yet, because InnerChange lowers recidivism, which includes reduced reincarceration and victimization costs, the program may be especially advantageous from a cost-benefit perspective. Details: St. Paul, MN: Minnesota Department of Corrections, 2012. 43p. Source: Internet Resource: Accessed August 3, 2012 at: http://www.doc.state.mn.us/publications/documents/2-12-DOC_IFI_Evaluation.pdf Year: 2012 Country: United States URL: http://www.doc.state.mn.us/publications/documents/2-12-DOC_IFI_Evaluation.pdf Shelf Number: 125859 Keywords: Cost-Benefit AnalysisFaith-Based Correctional ProgramsMentoringPrisoner ReentryRecidivismRehabilitationReligion |
Author: Dudley, Steven Title: The El Salvador Gang Truce and the Church - What was the role of the Catholic Church? Summary: El Salvador and its Central American neighbors are experiencing a terrible tide of criminal violence. Homicide rates are some of the highest in the world. This scourge of violent crime is a major concern of policymakers both in the region and in Washington, DC. Indeed, through regional security initiatives the U.S. government has invested more than $500 million in violence reduction programs during the last five years. European development agencies and international NGOs, similarly, have privileged violence reduction in their programs of financial and technical assistance to El Salvador and neighboring countries. Until recently, however, no policy initiatives seem to have made a significant dent in the problem. This paper addresses one development that has been portrayed in some circles as game-changing, and that now constitutes a critical point of reference for violence reduction programs going forward. The truce among rival gangs in El Salvador worked out in March 2012, which has held since that time, has reduced homicides to half their previous levels. The paper examines in particular the widely held belief that the Catholic Church “brokered” that truce in light of the wider set of actors actually responsible and considers the various ways that religion may have an impact on contemporary violence in the region. Details: Washington, DC: Center for Latin American & Latino Studies, American University, 2013. 32p. Source: Internet Resource: CLALS White Paper Series, No. 1: Accessed July 11, 2013 at: http://www.american.edu/clals/upload/CLALS_White_Paper_Series_No-_1_The_El_Salvador_Gang_Truce_and_the_Church.pdf Year: 2013 Country: El Salvador URL: http://www.american.edu/clals/upload/CLALS_White_Paper_Series_No-_1_The_El_Salvador_Gang_Truce_and_the_Church.pdf Shelf Number: 129375 Keywords: Gang ViolenceGangs (El Salvador)HomicidesReligionViolent Crime |
Author: Potrafke, Niklas Title: Policies against Human Trafficking: The Role of Religion and Political Institutions Summary: I investigate empirically the role of religion and political institutions in policies against human trafficking, using the new 3P Anti-trafficking Policy Index. The dataset contains 175 countries. The results show that governments in countries with Christian majorities implement stricter anti-trafficking policies than countries with Muslim majorities. The differences between countries with Christian and Muslim majorities is pronounced in dictatorships but less so in democracies. The influence of religion on the overall 3P Anti-trafficking Policy Index is driven by protection and prevention policies. As compared to prosecution policies that mainly target the perpetrators of human trafficking, protection and prevention policies mainly protect the victims of human trafficking, i.e. predominantly women. The conclusions are consistent with other empirical findings regarding the association between religion, political institutions, and human development. Details: Munich: Center for Economic Studies & Ifo Institute, 2013. 43p. Source: Internet Resource: CESIFO WORKING PAPER NO. 4278: Accessed July 17, 2013 at: http://ideas.repec.org/p/ces/ceswps/_4278.html Year: 2013 Country: International URL: http://ideas.repec.org/p/ces/ceswps/_4278.html Shelf Number: 129423 Keywords: Human RightsHuman Trafficking (International)Religion |
Author: Southern Poverty Law Center Title: Dangerous Liaisons: The American Religious Right & the Criminalization of Homosexuality in Belize Summary: For most of American history, LGBT people in this country have been stigmatized, imprisoned, violently attacked and severely discriminated against. And today, they are still the population most likely to be victimized by violent hate crimes, according to the FBI. But the modern gay rights movement, which began with the 1969 explosion of frustration known as the Stonewall riots, has made unexpectedly dramatic progress, especially in the last few years. Discriminatory policies in the military and elsewhere have fallen like dominoes. Polling has shown huge and positive shifts in public attitudes toward gay men and lesbians. Thirteen states have approved same-sex marriage. And in June, the U.S. Supreme Court struck down as unconstitutional the Defense of Marriage Act, ruling that legally married same-sex couples must receive the same federal benefits that heterosexual couples receive. At the same time, the Court overturned California’s Proposition 8, a ballot initiative that banned same-sex marriages in that state. All of this has left the American hard-line religious right, which spent decades demonizing LGBT people and working to keep them in the closet, on the losing side of a battle that it now seems incapable of winning. As a result, these groups and individuals have increasingly shifted their attention to other nations, where anti-gay attitudes are much stronger and violence against the LGBT community far too common. In places like Uganda, where legislators since 2009 have been pushing a law that would impose the death penalty for the Orwellian offense of “aggravated homosexuality,” U.S. religious ideologues have given aid and comfort to the authors of barbaric legislation. More and more, they are doing the same in other countries around the globe. Now, this international battle over the constitutionality of anti-sodomy laws has moved to Belize, a Central American country where the government and an array of far-right religious forces are defending the draconian statute known as Section 53, which punishes same-sex “carnal intercourse against the order of nature” with 10 years in prison. Though Belize is tiny, the battle has attracted numerous American groups — including the prominent Christian legal powerhouse Alliance Defending Freedom (ADF) — on the pro-criminalization side, providing advice to anti-gay bigots in Belize. The ADF is a serious organization. Founded in 1994 by 30 prominent Christian leaders in response to what they saw as “growing attacks on religious freedom,” the organization has an annual budget of more than $30 million, a staff of 44 in-house lawyers and 2,200 allied lawyers. Its board is stacked with luminaries not only from the religious right, but also with partners from powerful law firms and captains of industry. The ADF believes that religious freedom is under attack worldwide. It has in recent years built an international legal network and placed staffers overseas because it sees “a risk of winning a domestic battle while potentially — in time — losing the world.” Its website states that it is active in 31 foreign countries and describes a number of global initiatives. But it makes no mention of its criminalization work. There is great hypocrisy here. Surely such work, providing legal or other counsel to keep a law on the books that lands gay people in jail for consensual sex, violates the oft-stated principle of the religious right that their theology teaches to hate the sin, but love the sinner. Perhaps that is why neither the ADF, nor any of the other American religious groups involved in Belize, say a word about their involvement in the Belize case on their websites. They also refuse to speak to the press about the case. Their work is fanning the flames of anti-gay hatred that already exists in many of the countries where they are injecting themselves. As in Uganda, American groups have been propagandizing about the “recruitment” of young schoolchildren, the allegedly depraved and diseased lives of LGBT people, the pedophilia that is supposedly common among gay men, and the destruction of Christianity and the institution of marriage that they seem certain ending anti-LGBT laws will lead to. This vicious propaganda, born and bred by American ideologues, has found fertile soil across the globe. The Belize case is important. Overturning Section 53 could lead to the demise of similar statutes in a dozen other Caribbean countries that belong to the Commonwealth of former British colonies. This would mark a major stop forward in securing full human rights for the LGBT community. It also could affect the even larger battle of the United Nations to influence scores of countries that signed the International Covenant on Civil and Political Rights, which took effect in 1976, to outlaw statutes criminalizing gay sex and to prevent anti-LGBT discrimination. In the United States, the issue of criminalization of gay sex abroad and similarly harsh attacks on LGBT people have split the religious right, leaving groups like the ADF that take extreme positions more and more isolated. In 2009, Rick Warren—one of America’s most prominent evangelicals, the author of the bestselling The Purpose Driven Life and the pastor of the Saddleback megachurch in California—denounced Uganda’s proposed death penalty for “aggravated homosexuality.” And in March, Focus on the Family spoke out against anti-gay proselytizing. “We’ve created an animosity,” the group’s president, Jim Daly, was quoted saying in The New York Times. “We’ve said we hate the sin and love the sinner. But when you peel it back, sometimes we hated the sinner, too. And that’s not Gospel.” Still, Focus’ vice president for government and public policy, Tom Minnery, sits on the ADF’s board, and the group has refused to comment on the situation in Belize. Focus’ position on criminalization may be ambiguous, but one thing is absolutely clear: What American groups like the ADF are doing amounts to pouring fuel on an exceedingly volatile fire. They are aiding and abetting anti-LGBT forces in countries where anti-gay violence is endemic. And as The New York Times wrote in a 2010 editorial regarding Uganda, “You can’t preach hate and not accept responsibility for the way that hate is manifested.” In Belize, the situation is so bad that the lawyers for the LGBT activist who filed the Section 53 case worry that they only have one plaintiff, and he could be assassinated at any moment. There could perhaps be no greater manifestation of hating the sinner, to borrow Jim Daly’s words, than bringing the full weight of the criminal law down on him or her. But that is exactly what the ADF and others involved in advocating for criminalization are trying to do. The leaders of these organizations should explain how their goal of protecting religious liberty and marriage requires countries to condemn members of the LGBT community to long prison terms. And Focus on the Family, like Rick Warren, should state clearly where it stands on the issue. Details: Atlanta, GA: Southern Poverty Law Center, 2013. 26p. Source: Internet Resource: Accessed August 8, 2013 at: http://www.splcenter.org/sites/default/files/downloads/publication/splc-report-dangerous-liaisons.pdf Year: 2013 Country: Belize URL: http://www.splcenter.org/sites/default/files/downloads/publication/splc-report-dangerous-liaisons.pdf Shelf Number: 129596 Keywords: Bias CrimesDiscriminationHate Crimes (Belize)HomosexualityReligion |
Author: Johnson, Byron R. Title: Objective Hope: Assessing the Effectiveness of Faith-Based Organizations: A Review of the Literature Summary: Faith-based organizations (FBOs) have been part of public life for decades, but the dialogue has recently taken on a new and higher public profile. By some estimates, FBOs provide $20 billion of privately contributed funds to social service delivery for over 70 million Americans annually. While there is an impressive and mounting body of evidence that higher levels of religious practices or involvement (organic religion) are linked to reductions in various harmful outcomes, there is little published research evaluating the effectiveness of faith-based organizations (intentional religion). Faith-based organizations (fFBO) have been part of public life for decades, but the dialogue has recently taken on a new and higher public profile. By some estimates, FBOs provide $20 billion of privately contributed funds to social service delivery for over 70 million Americans annually. While there is an impressive and mounting body of evidence that higher levels of religious practices or involvement (organic religion) are linked to reductions in various harmful outcomes, there is little published research evaluating the effectiveness of faith-based organizations (intentional religion). bring some clarity to this area, we first review and assess in summary fashion, 669 studies of organic religion, and discuss how the conclusions from this body of research are relevant and directly related to the research on faith-based interventions. In sum, there are two broad conclusions from this review of research on organic religion: (1.) research on religious practices and health outcomes indicates that higher levels of religious involvement are associated with: reduced hypertension, longer survival, less depression, lower levels of drug and alcohol use and abuse, less promiscuous sexual behaviors, reduced likelihood of suicide, lower rates of delinquency among youth, and reduced criminal activity among adults. This review provides overwhelming evidence that higher levels of religious involvement and practices make for an important protective factor that buffers or insulates individuals from deleterious outcomes. (2.) research on religious practices and various measures of well-being reveal that higher levels of religious involvement are associated with increased levels of: well-being, hope, purpose, meaning in life, and educational attainment. This review of studies on organic religion documents that religious commitment or practices make for an important factor promoting an array of prosocial behaviors and thus enhancing various beneficial outcomes. This study also reviewed research on intentional religion and uncovered a total of 97 studies that examine the diverse interventions of religious groups, congregations, or faith-based organizations. Twenty-five of these 97 studies specifically examined some efficacy aspect of faith-based organizations, programs, or initiatives. The current study critically assesses these studies and documents that research on faith-based organizations: (1.) is much less common than research on organic religion. (2.) relies too heavily upon research utilizing qualitative approaches such as case studies and too little upon quantitative methodologies that emphasize rigorous and outcome-based research designs. (3.) often reflects a general naivete with regard to measuring the "faith" in faith-based. (4.) yields basic, preliminary, but almost uniformly positive evidence supporting the notion that faith-based organizations are more effective in providing various services. (5.) is long overdue and funding from both public and private sources should be allocated immediately for rigorous research and evaluations of faith-based organizations, interventions, and initiatives. Details: Waco, TX: Baylor University, Institute for Studies of Religion, 2008. 76p. (Originally published: 2002) Source: Internet Resource: Accessed March 14, 2014 at: http://www.baylor.edu/content/services/document.php/24809.pdf Year: 2008 Country: United States URL: http://www.baylor.edu/content/services/document.php/24809.pdf Shelf Number: 131916 Keywords: Faith-Based GroupsRehabilitationReligionReligion and Crime |
Author: Christmann, Kris Title: Preventing Religious Radicalisation and Violent Extremism: A Systematic Review of the Research Evidence Summary: The purpose of this systematic review is to examine the scholarly literature on the process(es) of radicalisation, particularly among young people, and the availability of interventions to prevent extremism. The review was undertaken to inform the national evaluation of the Youth Justice Board for England and Wales' (YJB) preventing violent extremism programmes within the youth justice system, and as such, represents one of the research outputs from that study. The full evaluation report, Process Evaluation of Preventing Violent Extremism Programmes for Young People, is to be published by the YJB alongside this review. The review found that the evidence base for effective preventing violent extremism interventions is very limited. Despite a prolific output of research, few studies contained empirical data or systematic data analysis. Furthermore, although a growing body of literature investigating the radicalisation process is emerging, the weight of that literature is focused upon terrorism rather than radicalisation. As such, the evidence is concerned with that smaller cohort of individuals who, once radicalised, go on to commit acts of violence in the pursuit of political or religious aims and objectives. This introduces a systematic bias in the literature, away from the radicalisation process that preceeds terrorism, including radicalisation that does not lead to violence. Despite these limitations, the systematic review found that Islamic radicalisation and terrorism emanate from a very heterogeneous population that varies markedly in terms of education, family background, socio-economic status and income. Several studies have identified potential risk factors for radicalisation, and, among these, political grievances (notably reaction to Western foreign policy) have a prominent role. The review found only two evaluated UK programmes that explicitly aimed to address Islamic radicalisation in the UK. These were outreach and engagement projects running in London: the Muslim Contact Unit (MCU) and the 'Street' Project. In addition, the review drew heavily upon the Department for Communities and Local Government's (DCLG) rapid evidence assessment, Preventing Support for Violent Extremism through Community Interventions: A Review of the Evidence (Pratchett et al, 2010). This advocated the adoption of capacity building and empowering young people, and interventions that "challenge ideology that focus on theology and use education/training". The Netherlands-based Slotervaart Project was identified as an exemplar of the outreach/community-based approach recommended by the DCLG review. The review also considered a number of de-radicalisation programmes operating in several Islamic countries and programmes tackling right-wing radicalisation. These programmes provide some potential learning points for future UK programmes, chiefly around the need for those engaging with radicalised individuals to carry authority and legitimacy, and to be equipped with profound ideological knowledge. Details: London: Youth Justice Board for England and Wales, 2012. 77p. Source: Internet Resource: Accessed March 17, 2014 at: http://www.justice.gov.uk/downloads/publications/research-and-analysis/yjb/preventing-violent-extremism-systematic-review.pdf Year: 2012 Country: United Kingdom URL: http://www.justice.gov.uk/downloads/publications/research-and-analysis/yjb/preventing-violent-extremism-systematic-review.pdf Shelf Number: 131942 Keywords: ExtremismExtremist GroupsInterventionsMuslimsRadical GroupsRadicalizationReligionViolent Extremism |
Author: CLEEN Foundation Title: Youths, Radicalisation and Affiliation with Insurgent Groups in Northern Nigeria Summary: The violent activities of the Boko Haram sect in Nigeria, which draws its members largely from the youth, have underpinned growing concern over youth radicalization and religious extremism in Northern Nigeria. Radicalisation as it is understood here entails the process by which an individual or group transits from a state of passive reception of revolutionary, militant or extremist views, ideas and beliefs to active pursuit of the ideals of such views, ideas and beliefs, especially through supporting, promoting or adopting violence as a means to achieving such intentions. It is such transition that underlies violent extremism or terrorism. Against this backdrop, this study examined the reason young Nigerians are inclined to being part of insurgent groups, particularly Boko Haram. The aim of the study was to provide a better understanding of the underlying drivers of radicalisation in Northern Nigeria, and proffer alternative approaches to addressing the crisis. The specific objectives of the study were to: Provide an empirical understanding and assessment of the push and pull factors between youth, radicalisation and affiliation with insurgent groups in the northern part of Nigeria; Identify the patterns, prevalence and potential threats of youth radicalization to the security situation in Northern Nigeria; and Proffer actionable recommendations on how to tackle the root causes of the crisis. The study gathered evidence of the drivers of radicalisation in Northern Nigeria through a combination of desk review of secondary materials such as media reports, databases, policy reports, and academic literature, and primary research involving the conduct of key informant interviews, administration of questionnaires and focus group discussions. Commissioned consultants and researchers conducted the field study in two towns in six states in Northern Nigeria - Borno, Gombe, Kaduna, Kano, Sokoto, and Yobe - selected for the study. It found that ignorance of the true teachings of the religion (Islam) provides the most important source through which youths acquire radical or distorted views of religion, often propagated by roaming (independent) preachers. Furthermore, economic (poverty and unemployment) as well as socio-cultural factors (poor parental upbringing or neglect of children) underpin young people's vulnerability to recruitment and radicalisation by extremist or terrorist groups. The study also found that the excesses of security forces are not a 'major' factor in youth radicalisation, contrary to the popular assumption in some quarters. However, obvious shortcomings of security forces deployed in counter Boko Haram operations need to be urgently addressed by the appropriate authorities. In order to effectively respond to the problem of youth radicalisation and extremism in Northern Nigeria, the study recommended, among others, better monitoring and regulation of religious preaching in Nigeria; creation of job opportunities for the youth; delivery of robust rehabilitation programmes for destitute children; expansion of access to quality education; and promotion of peace education. In view of some limitations encountered, the study concluded that there was still much to be done in unpacking the intricacies of youth radicalisation, particularly in relation to the specificities of each state where the phenomenon of radicalisation has and is taking place in Northern Nigeria. Notwithstanding, the utility of the study lies in the fact that it has taken the very important first step towards understanding the key drivers of youth radicalisation and extremism in Northern Nigeria through an empirical research. The distance it has not covered should inform further action on the part of government, civil society groups and academics in the quest to find the drivers of, and sustainable solutions to, growing radicalisation and extremism in Nigeria. Details: Lagos: CLEEN Foundation, 2014. 117p. Source: Internet Resource: Monograph Series, No. 20: Accessed July 28, 2014 at: http://cleen.org/Youths,%20Radicalisation%20and%20Affiliation%20with%20Insurgent%20Groups%20in%20Northern%20Nigeria.pdf Year: 2014 Country: Nigeria URL: http://cleen.org/Youths,%20Radicalisation%20and%20Affiliation%20with%20Insurgent%20Groups%20in%20Northern%20Nigeria.pdf Shelf Number: 132802 Keywords: At-Risk Youth Boko Haram (Nigeria) Extremist Groups Radical Groups RadicalizationReligionTerrorist Organizations Terrorists (Nigeria) |
Author: Physicians for Human Rights Title: Patterns of Anti-Muslim Violence in Burma: A Call for Accountability and Prevention Summary: Violence against ethnic and other minority groups living in Burma (officially the Union of Myanmar) has marked the country's history over the past several decades. Burma's former military regime made common practice of targeting ethnic communities for forced labor, sexual violence, and other serious crimes. Under Burma's current nominally democratic government, violence against marginalized groups has escalated to an unprecedented level as Rohingyas and other Muslims throughout Burma face renewed acts of violence. Persecution and violence against Rohingyas, a Muslim group long excluded from Burmese society and denied citizenship, has spread to other Muslim communities throughout the country. Serious human rights violations, including anti-Muslim violence, have resulted in the displacement of nearly 250,000 people since June 2011, as well as the destruction of more than 10,000 homes, scores of mosques, and a dozen monasteries. The successive waves of violence too often go unpunished by the Burmese government. At times, the crimes have even been facilitated by the police. The failure of the Burmese government to properly protect its people and address human rights violations committed by police officers signals serious obstacles ahead on the path from military dictatorship to a truly democratic country where everyone has a voice and the rights of all people are respected and protected. One of the most extreme and alarming examples of anti-Muslim violence was the March 2013 massacre of dozens of Muslim students, teachers, and other community members in Meiktila, a town in central Burma. Physicians for Human Rights (PHR) conducted an in-depth investigation into those killings and released a report in May 2013 detailing the crimes. In an effort to place this particular incident in the wider context of ongoing violence, PHR produced this report to analyze and asses patterns of extreme violence from various sites across the country, which indicate that the government has consistently failed to properly address attacks driven by hate speech and racism. Further investigation by an independent commission is necessary to uncover additional details about the organization and motivation behind the recent violence. There are no simple solutions to stem rising tides of religious hatred and violence. The people of Burma face the significant task of choosing how to grapple with intolerance and anti-Muslim hatred, as well as myriad abuses by the government against other marginalized groups. The ultimate responsibility, however, rests with the Government of Burma, which must ensure that people are protected from violence and that any perpetrators are investigated, arrested, and charged according to fair and transparent legal standards. As this report demonstrates, while there have been several arrests following some of the most extreme outbreaks of violence, the government must do more not only to respond to the individual acts of violence, but also to promote an atmosphere of tolerance and acceptance where the rights of all people are protected. The Burmese government also has the responsibility to find durable solutions to end violence that respect ethnic diversity. Institutionalized displacement and segregation are abhorrent and unsustainable responses that have devastating consequences for those displaced by violence or fear of persecution. PHR conducted eight separate investigations in Burma and the surrounding region between 2004 and 2013. PHR's most recent field research in early 2013 indicates a need for renewed attention to violence against minorities and impunity for such crimes. The findings presented in this report are based on investigations conducted in Burma over two separate visits for a combined 21-day period between March and May 2013. The Government of Burma, civil society leaders, and the international community must act immediately to stop anti-Muslim violence in the country. The unhampered spread of violent incidents across Burma exposes concerning indicators of future violence. There is, for instance, rapid dissemination of hate speech against marginalized groups, widespread impunity for most perpetrators, and inaction or acquiescence by many leaders in government and the democracy movement. As we have witnessed in the past, these elements are ingredients for potential catastrophic violence in the future, including potential crimes against humanity and/or genocide. If left unchecked, this particular combination could lead to mass atrocities on a scale heretofore unseen in Burma. Details: New York: Physicians for Human Rights, 2013. 44p. Source: Internet Resource: Accessed May 26, 2015 at: https://s3.amazonaws.com/PHR_Reports/Burma-Violence-Report-August-2013.pdf Year: 2013 Country: Burma URL: https://s3.amazonaws.com/PHR_Reports/Burma-Violence-Report-August-2013.pdf Shelf Number: 129780 Keywords: Bias-Related CrimesEthnic GroupsHate CrimesHomicidesHuman Rights AbusesMinority GroupsMuslimsReligionViolenceViolent Crime |
Author: McGibbon, Karen Anne Patricia Title: Rehabilitation as Reformation: Pastoral Counselling for Criminal Offenders - Confronting Jamaica's Crime Dilemma Summary: This study investigated the efficacy of Pastoral Counselling as a fitting approach in rehabilitating criminal offenders in Jamaica with the aim of reducing recidivism rates among the prison population. Qualitative methods (interviewing, case studies, and focus groups) were utilised. Three basic aims were examined: the effectiveness of current rehabilitative methods, receptiveness of male criminal offenders to Pastoral Counselling and the effectiveness of Pastoral Counselling to rehabilitate criminal offenders. Findings suggest that a desire to serve and please God significantly influences inmates to obey the laws. The combination of spiritual mentoring, discipleship and opportunities to earn an honest living may lead to a productive lifestyle and community service. Findings confirm the literature on Christianity based rehabilitation of criminal offenders that faith-based rehabilitation significantly reduces recidivism rates. Additionally, recommendations are offered for corrections and Christian prison ministries. Details: Edmonton, Alberta: St. Stephen's College, 2010. 117p. Source: Internet Resource: Thesis: Accessed May 30, 2015 at: https://www.researchgate.net/publication/235908825_Rehabilitation_as_Reformation_Pastoral_Counseling_for_Criminal_Offenders_-_Confronting_Jamaica%27s_Crime_Dilemma Year: 2010 Country: Jamaica URL: https://www.researchgate.net/publication/235908825_Rehabilitation_as_Reformation_Pastoral_Counseling_for_Criminal_Offenders_-_Confronting_Jamaica%27s_Crime_Dilemma Shelf Number: 135811 Keywords: Criminal OffendersFaith-Based ProgramsRecidivismRehabilitationReligion |
Author: Hassan, Riaz Title: Islamophobia, social distance and fear of terrorism in Australia: A preliminary report Summary: Immigration and the accompanying ethnic, religious and cultural heterogeneity are the building blocks of modern Australian society. Australia's democratic political system has provided the vital and enduring framework for its development as a prosperous, politically inclusive and socially cohesive society which leads the world on many aspects of social development. An important feature of Australia's political culture is its reliance on objective and reliable information about its social structures in order to frame and develop appropriate public policies for the economic and social advancement of its people. In this regard public institutions such as the Australian Bureau of Statistics, Australian universities and the media play a vital and critical role. Australia's democratic system is committed to freedom of membership of religious, ethnic and cultural groups. For many groups, ethnic, cultural and religious group memberships have also been central to the experience of disadvantage in Australia as demonstrated in the case of Indigenous Australians. This report deals with the experience of Australian Muslims. The contact between Muslim fishermen from Indonesia's Sulawesi region and Indigenous Australians dates back to the early eighteenth century but the arrival of Muslims in large numbers is a recent phenomenon. In the past two decades the Muslim population has increased significantly due to immigration and natural increase. According to the 2011 Australian Census there were 476,290 Muslims in Australia of whom about 40 per cent were born in Australia and the rest came from 183 countries, making them one of most ethnically and nationally heterogeneous religious communities. With 2.2 per cent of the Australian population, Islam is now the third largest religion in Australia. According to recent Pew Research Centre demographic projections, by 2050 the number of Australian Muslims will increase to 1.4 million or 5 per cent of the population, making Islam the second largest religion. A number of studies have noted that migrant status and membership of minority religious and cultural groups is central to understanding the experiences of disadvantage in Australia. Muslims are a particularly striking example of how a growing cultural subpopulation experience disadvantage. As noted in a previous report of the International Centre for Muslim and non-Muslim Understanding (2015),Australian Muslims are educationally high achievers, but underemployed and underpaid (Australian Muslims: A Demographic, Social and Economic Profile of Muslims in Australia 2015). This is a preliminary report on the findings of a survey of the perceptions of key religious and cultural groups, with a special focus on Muslims, by a representative sample of 1000 Australian adults. It focuses on their perceptions of Muslims and other religious and ethnic groups with special reference to Islamophobia, social distance and terrorism and how these vary by key demographics, respondent's direct experience with the other groups and other variables. A more detailed report of the findings will follow. This report offers a new metric of social distance that can be applied to key religious and ethnic groups. In relation to Australian Muslims it explores the pattern of Islamophobia and worries about terrorism. This study offers a methodological framework for future larger studies of religious and ethnic relations in Australia and their impact in terms of social and economic disadvantage for subpopulations. Details: Adelaide: International Centre for Muslim and non-Muslim Understanding, University of South Australia, 2015. Source: Internet Resource: Accessed January 27, 2016 at: http://www.unisa.edu.au/Global/EASS/MnM/Publications/Islamophobia_report.pdf Year: 2015 Country: Australia URL: http://www.unisa.edu.au/Global/EASS/MnM/Publications/Islamophobia_report.pdf Shelf Number: 137664 Keywords: Ethnic GroupsFear of CrimeImmigrantsIslamophobiaMuslimsReligionTerrorism |
Author: Cilluffo, Frank Title: Out of the Shadows: Getting Ahead of Prison Radicalization Summary: The potential for radicalization of prison inmates in the United States poses a threat of unknown magnitude to the national security of the U.S. Prisons have long been places where extremist ideology and calls to violence could find a willing ear, and conditions are often conducive to radicalization. With the world's largest prison population (over 2 million - ninety-three percent of whom are in state and local prisons and jails) and highest incarceration rate (701 out of every 100,000), America faces what could be an enormous challenge - every radicalized prisoner becomes a potential terrorist recruit. Attorney General Alberto Gonzales recently stated that "[t]he threat of homegrown terrorist cells - radicalized online, in prisons and in other groups of socially isolated souls - may be as dangerous as groups like al Qaeda, if not more so. They certainly present new challenges to detection." The London transit bombings of 2005 and the Toronto terrorist plot of 2006, to name just two incidents, illustrate the threat posed by a state's own radicalized citizens. By acting upon international lessons learned, the U.S. may operate from a proactive position. Under the leadership of The George Washington University's Homeland Security Policy Institute (HSPI) and The University of Virginia's Critical Incident Analysis Group (CIAG), a task force of diverse subject matter experts was convened to analyze what is currently known about radicalization and recruitment in U.S. prison systems at the federal, state and local levels. The goal of this diverse, multidisciplinary group was to give unbiased and well-informed recommendations for further action. The task force performed an extensive literature review and received briefings from professionals with expertise in this area. Federal, state and local officials provided background information on radicalization and ongoing efforts to decrease the threat of terrorist activity in prisons. The task force sought and received perspectives from religious service providers in prisons and jails, behavioral and social scientists, and members of the national security and intelligence communities. Researchers of radicalization in foreign prisons provided first hand accounts of radicalization and terrorist activities overseas. Due to the sensitive nature of many of these briefings and the desire of some briefers to remain anonymous, this report makes reference to information for which no source is cited. All information provided, where no source is provided, originates from task force briefings with subject matter experts and officials with personal experience in dealing with prisoner radicalization. This report focuses on the process of radicalization in prison. Radicalization "refers to the process by which inmates...adopt extreme views, including beliefs that violent measures need to be taken for political or religious purposes." By "extreme views," this report includes beliefs that are anti-social, politically rebellious, and anti-authoritarian. This report focuses, in particular, on religious radicalization in conjunction with the practice of Islam. Radical beliefs have been used to subvert the ideals of every major religion in the world. Just as young people may become radicalized by "cut-and-paste" versions of the Qur'an via the Internet, new inmates may gain the same distorted understanding of the faith from gang leaders or other influential inmates. The task force recognizes the potentially positive impact of religion on inmates, and it should be noted that inmates have a constitutional right to practice their religion, a right reinforced by further legislation. Details: Washington, DC: George Washington University, Homeland Security Policy Institute; Charlottesville, VA: University of Virginia, Critical Incident Analysis Group, 2006. 38p. Source: Internet Resource: Accessed March 31, 2016 at: https://med.virginia.edu/ciag/wp-content/uploads/sites/313/2015/12/out_of_the_shadows.pdf Year: 2006 Country: United States URL: https://med.virginia.edu/ciag/wp-content/uploads/sites/313/2015/12/out_of_the_shadows.pdf Shelf Number: 102908 Keywords: GangsIslamMuslimsPrisoner RadicalizationPrisonersRadicalizationReligionTerrorists |
Author: Carter, Rebecca L. Title: The Blessed Placemakers: Violent Crime, Moral Transformation, and Urban Redevelopment in Post-Katrina New Orleans. Summary: This doctoral dissertation is an ethnographic and social-geographic examination of peacemaking and placemaking in the urban delta. It traces the ways in which people dwell within unsettled and liminal places at the edge or margin of change, working to creatively remake their lives and worlds despite persistent conditions of vulnerability and loss. Based on two years of comparative fieldwork in New Orleans, it reveals the challenges, ways of being, and transformations that emerge in the aftermath of disaster, in the midst of recovery and redevelopment, and in response to ongoing social problems, particularly the impact of urban violence. While violent crime has long been a problem in New Orleans, it has particular significance in the post-disaster setting. People are asking: How do we stop the violence and reclaim our lives and city? And in particular, what are the values - moral, ethical, religious and other - that should carry us forward? The dissertation follows four local moral and religious communities who address these questions, immersed in active and embodied processes of healing and reform for self, community, city, and society. Case studies include a Catholic "peace prayer" group praying for an end to violence and the moral conversion of non-believers; practitioners of Haitian Vodou conducting "anticrime ceremonies" in targeted city neighborhoods; a Baptist church leading anti-violence and grief recovery ministries; and an Episcopal social justice ministry focused on the restoration of humanity for all victims of violence. Their rich narratives demonstrate that peacemaking and placemaking are driven by the acquisition, application, and promotion of distinct moral and religious bodies of knowledge. Expanding on existing investigations of moral geographies and forms of indigenous 'wisdom,' therefore, the research finds that it is through these site-specific forms of urban 'wisdom' that residents work to reconcile the past while refashioning the present and future. Local moralities extend through larger religious and other sheltering institutions to support the growth and promotion of moral and religious frameworks to guide urban redevelopment and reform. The efforts of these groups, including the obstacles they face, reveal the complexity of moral and religious civic engagement, in vulnerable urban settings. Details: Ann Arbor, MI: University of Michigan, 2010. 403p. Source: Internet Resource: Dissertation: Accessed April 13, 2016 at: https://deepblue.lib.umich.edu/bitstream/handle/2027.42/78861/rlcart_1.pdf?sequence=1&isAllowed=y Year: 2010 Country: United States URL: https://deepblue.lib.umich.edu/bitstream/handle/2027.42/78861/rlcart_1.pdf?sequence=1&isAllowed=y Shelf Number: 138654 Keywords: DisastersReligionUrban Areas and CrimeUrban ViolenceViolent Crime |
Author: Papademetriou, Demetrios G. Title: Managing Religious Difference in North America and Europe in an Era of Mass Migration Summary: The global refugee crisis has reignited long-standing debates about how to successfully integrate religious minorities into liberal democratic societies. There are fundamental differences between Europe and North America in how religious difference is managed. In Western Europe, cultural fears continue to dominate, with many seeing Islam as a direct threat to the norms and values that bind their societies together. In contrast, security fears, particularly surrounding terrorism, are predominant in the United States. This Transatlantic Council on Migration policy brief focuses on the different policy frameworks and practices governing Muslim integration in North America and Europe, to offer a window into how receiving governments and societies manage fundamental change in an era of large-scale, and at times massive, immigration. As Muslim minorities continue to grow in size and influence - particularly in light of unprecedented flows to Europe - governments face the critical challenge of creating a narrative about immigration that embraces religious difference and builds rather than detracts from community cohesion. The brief concludes with recommendations on ways governments can manage immigration more effectively, turning the influx of culturally different newcomers from a challenge into an opportunity. Details: Washington DC: Migration Policy Institute, Transatlantic Council on Migration, 2016. 23p. Source: Internet Resource: Accessed May 3, 2016 at: http://www.migrationpolicy.org/research/managing-religious-difference-north-america-and-europe-era-mass-migration Year: 2016 Country: United States URL: http://www.migrationpolicy.org/research/managing-religious-difference-north-america-and-europe-era-mass-migration Shelf Number: 138904 Keywords: ImmigrantsImmigrationMuslimsReligion |
Author: Flaherty, Aaron Title: Responsible Prison Project: Reshaping the Texas Prison system for Greater Public Safety Summary: The "Responsible Prison Project" is comprised of five residents of the Darrington Unit corrections facility in eastern Texas, each of whom is a graduate of an in-prison seminary program. Last month, the men composed a report entitled, "Reshaping the Texas Prison System for Greater Public Safety." The proposed solutions, the authors say, are to help the Texas Department of Criminal Justice fulfill its stated mission to "provide public safety, promote positive change in offender behavior, reintegrate offenders into society, and assist victims of crime." "It has often been said that those who are closest to a problem are closest to its solution," the document begins. "That is no less true of prisoners." The document highlights a number of specific issues in the prison, from prisoner intake, to conditions and practices in the facility, to reentry programming. Each section paints a picture of current state of affairs, followed by a proposal for change. Details: s.l.: 2016. 104p. Source: Internet Resource: Accessed October 26, 2016 at: https://www.documentcloud.org/documents/3149075-Responsible-Prison-Project.html#document/p2 Year: 2016 Country: United States URL: https://www.documentcloud.org/documents/3149075-Responsible-Prison-Project.html#document/p2 Shelf Number: 146021 Keywords: Correctional InstitutionsCriminal Justice ReformPrisonPrison ReformReligion |