Criminology has traditionally been a military science, a science of war. "The criminal element" is the enemy. Repression and restraint are the primary tools of criminal justice, and criminologists study how to make those tools effective in the "war on crime." We are beginning to realize that this is a war against ourselves and one that we are losing. Our inability to make peace with crime and criminals is reflected in the paucity of our daily personal relations, where we live by domination and discipline, where forgiveness and mercy are seen as naive surrender to victimization. The essays in this volume propose peacemaking as an effective alternative to the "war" on crime. They range from studies of the intellectual roots of the peacemaking tradition to concrete examples of peacemaking in the community, with special attention to feminist peacemmaking traditions and women's experience.

The essays in this volume propose peacemaking as an effective alternative to the "war" on crime. Criminology has traditionally been a military science, a science of war. "The criminal element" is the enemy. Repression and restraint are the primary tools of criminal justice, and criminologists study how to make those tools effective in the "war on crime." We are beginning to realize that this is a war against ourselves and one that we are losing. We need instead, to focus on how to make peace.

This book views peacemaking as a broad, encompassing process that is expressed in many different shapes and forms. It blends ancient-wisdom traditions, peacemaking criminology, and restorative justice principles as a way of intervening with offenders in both institutional and community-based settings. Philosophical and spiritual contexts for peacemaking are presented that form a foundation for understanding the potential for peacemaking in criminological thought, the criminal justice system, and society in general.

These reflections trace how over some thirty-five years as a criminologist, the author's thinking has evolved, principally to replace notions of "crime" and "criminal justice" with the notions of "violence" and "peacemaking". Pepinsky traces the evolution of the criminal justice system in the United States since 1973. He discusses how he came to embrace the radical feminist view that patriarchy and the "politics of fear" can provide explanations for the rise in incarcerations in the US, as well as for other forms of systemic power in society. The author's own current research paradigm rests on the concepts of "violence" and "peacemaking", which are explored and defined in turn. The book concludes with practical suggestions on how to transform violence, as defined herein, into safety, security, and trust among those involved in conflict.

Navajo peacemaking is one of the most renowned restorative justice programs in the world. Neither mediation nor alternative dispute resolution, it has been called a “horizontal system of justice” because all participants are treated as equals with the purpose of preserving ongoing relationships and restoring harmony among involved parties. In peacemaking there is no coercion, and there are no “sides.” No one is labeled the offender or the victim, the plaintiff or the defendant. This is a book about peacemaking as it exists in the Navajo Nation today, describing its origins, history, context, and contributions with an eye toward sharing knowledge between Navajo and European-based criminal justice systems. It provides practitioners with information about important aspects of peacemaking—such as structure, procedures, and outcomes—that will be useful for them as they work with the Navajo courts and the peacemakers. It also offers outsiders the first one-volume overview of this traditional form of justice. The collection comprises insights of individuals who have served within the Navajo Judicial Branch, voices that authoritatively reflect peacemaking from an insider’s point of view. It also features an article by Justice Sandra Day O’Connor and includes contributions from other scholars who, with the cooperation of the Navajo Nation, have worked to bring a comparative perspective to peacemaking research. In addition, some chapters describe the personal journey through which peacemaking takes the parties in a dispute, demonstrating that its purpose is not to fulfill some abstract notion of Justice but to restore harmony so that the participants are returned to good relations. Navajo Nation Peacemaking seeks to promote both peacemaking and Navajo common law development. By establishing the foundations of the Navajo way of natural justice and offering a vision for its future, it shows that there are many lessons offered by Navajo peacemaking for those who want to approach old problems in sensible new ways.

This book traces the life course of Richard Quinney, one of the most cited authors in the social sciences and a key figure in the development of critical criminology in the 70s, 80s and 90s. It provides a look into his personal thoughts in becoming a 'radical' criminologist and situates it in his various experiences, questioning, and shifts in his journey through life. Richard has contributed to a profound paradigm shift in criminology, beginning with his book, The Social Reality of Crime (1970), but also to peacemaking criminology as well as peace studies. He has also written several books via an autoethnography approach and has presented a number of photograph presentations for which he has received awards. It traces his early development on the family farm in Wisconsin to his travels in higher academe. It gives a personal perspective in becoming not only a radical criminologist, an accomplished writer in auto-ethnography, visual sociology, and photography but also how his continuous questioning of the meaning of it all came to fruition with profound insights about what it is to be human. The book will be inspirational to not only seasoned veterans in criminology, but also to emerging scholars, to undergrads and grads, showing them the struggles that come in 'making it'.

These original essays introduce students to the complex and influential field of critical criminology. It presents many of the theories of critical criminology — Marxist, Feminist, Left Realist, Postmodern, Constitutive, Peacemaking, and Restorative Justice — and explores how, despite their distinctions, each theory is rooted in radical criminology, and all are critical of mainstream criminology.