Restorative Community · guanxi (relationships) and ! mientze (saving face – building social...

+Restorative Community

Cultivating Leadership & Collaboration in Neighbourhoods

Gola Taraschi-Carr Restorative Practice Symposium, Lakehead Public Schools, Thunder Bay April 15 and 16 2013

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At the end of the day, all people just want peace and good relationships with the people around them Otis Daye

Student Support Worker

Atlantic Restorative Company 2013 2

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RESTORATIVE

To repair, to make new again, healing

Atlantic Restorative Company 2013

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Reflects a “way of being”- traditions and customs among Indigenous and First peoples from all over the world. -Interconnection – Web -Harmony in relationships therefore is central in social life

RESTORATIVE WAYS


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umuntu ngumuntu ngabantu

a person is only a person through other persons – a

Zulu proverb


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The Massai people from Kenya use the same

word to describe

peace & relationship


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+Harmony is a central value in traditional Chinese society; established and maintained by practices that seek to provoke strong

ü  guanxi (relationships) and

ü  mientze (saving face – building social esteem)

When parties are experiencing a conflict, an intermediary is brought in to help


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One of the sayings in our country is ubuntu - the essence of being human. Ubuntu speaks particularly about the fact that you can't exist as a human being in isolation. It speaks about our interconnectedness

- Archbishop Desmond Tutu


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Traditional informal mechanisms of conflict resolution among the Pashtun of Afghanistan:

ü  jirga (circle)

ü  maraka (Council of Elders)

.


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+Harmony is a fundamental value for First Nations people. The tradition of the talking circle is a way of keeping harmony.

The focus is on repairing the relationships that have been broken and creating the opportunity for everyone to remember, renew and restore their connections to each other. -Elder Billy Lewis


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+Community a feeling, a perception of connectedness – personal connectedness and to other human beings and to a group McCold and Wachtel 1997


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What makes a community

good place?


+COMMUNITY BUILDERS

n people help each other and are friendly

n treated the same, safe and accepted

n trust

n mentors and leaders for support

n peaceful and active place


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+COMMUNITY BUILDERS

n feel like belong – not a “come from away”

n sense of common values – strive for same things

n business is not everyone else’s

n people don’t judge – not nosey!


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+COMMUNITY BUILDERS

n respectful communication

n people are connected in a good way

n where everyone is treated equally

n children are being raised in a similar way/good way


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What stands in the way of a community

being a good place ?


+COMMUNITY BREAKERS

n different priorities among agencies and residents

n low self esteem and community members – expecting to fail, settling for less

n negative parental attitudes being instilled in children (i.e racism against newcomers)

n jealousy, hate, lack of trust, fear Atlantic Restorative Company 2013

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+COMMUNITY BREAKERS n not open to new things and people -

resisted

n there is a feeling of “us and them” –separation and cliques

n segregation by residents in housing units (“us and them” by housing blocks and backgrounds

n lack of willingness to solve problems


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+COMMUNITY BREAKERS

n a lot of judgment – “people spend a lot of time looking in other’s backyards and not their own”

n drinking in public, smoking dope

n broken windows and grafitti


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+COMMUNITY BREAKERS

n hopelessness/apathy (people don’t vote)

n pecking order – prominent families - people have been there the longest ; people will fight over “parking space”

n exclusion (intentional/unintentional)


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NORTH END COMMUNITY CIRCLE HALIFAX, NOVA SCOTIA

NECC


+ WHO?


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+ DIVERSE GROUP

•  residents and representatives from diverse community and government groups working and living in the North End of Halifax.

•  actions have no binding or legal standing

•  meet and act in goodwill towards and with each other to foster belonging, open dialogue, well being and safety for families, residents and stakeholders in the North End of Halifax.

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+WHO IS REPRESENTED?

•  Area Residents •  Community Justice Society •  Highland Park School •  Mulgrave Park Tenants

Association •  Halifax Regional Police •  Mulgrave Park Caring and

Learning Centre •  Canadian Centre for

Diversity •  YMCA of Greater Halifax/

Dartmouth •  HRM Volunteer Services •  Immigrant Settlement &

Integration Services

•  St Stephen’s School •  St Joseph-A. MacKay School •  Metropolitan Regional Housing

Authority •  HRM Needham Centre •  Pax North Church •  Phoenix Prevention Program •  North End Urban Tenants

Association •  Halifax Youth Attendence

Centre •  Knox Presbyterian Church •  Halifax Regional School Board •  Community and Public Health

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+ VISION

an inclusive and engaged community that fosters belonging, open dialogue, well being and safety

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+MISSION

To promote and activate helpful relationships; celebrate strengths and mobilize resources to address needs in collaboration with families, residents and stakeholders in the North End of Halifax.

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+ WHERE


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+NORTH END OF HALIFAX n Historically a “working class”

neighbourhood that was excluded from city services such as municipal garbage pick up and paved roads until 1917

n It was only after the Halifax Explosion in 1917- collision of 2 ships in the harbour where 2,000 people were killed by debris, fires, or collapsed buildings and over 9,000 people were injured – that the area was rebuilt with meaningful infrastructure.


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+NORTH END OF HALIFAX

n It was also home to “Africville” – an African Nova Scotian community on the shores of the Bedford Basin whose dwellings were ordered destroyed and residents evicted by the municipality during the late 1960s to allow construction of the A. Murray MacKay Bridge and highways.

n Residents were moved to the communities of Mulgrave Park (public housing) and Preston.


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+NORTH END OF HALIFAX

n “Relocation of Africville residents produced personal crisis for an estimated 60 per cent of relocatees – job problems, household changes, marital strains, money worries, strains among relatives and stripping away of kinship intimacy” -Africville Genealogy Society


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Community Justice Society

WHY?


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+Violent crime declared to police Property crime declared to police

Irvin Waller, “Less Law, More Order” - www.irvinwaller.org


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+ PILOT PROJECT

n To test a citizen-led restorative conferencing framework in the HRM that will transform conflict and strengthen communities

Continuing excellence in provision of responsive NSRJ formal criminal conferencing program

Turning down the tap to eliminate the involvement of “youth at risk” in the justice system via a preventative community-based program

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+ HOW

1. FINDING SHARED VALUES 2.CREATING RITUALS 3. DIALOGUE CHANNELS


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Kay Pranis

•  THIRD •  FOURTH

•  SECOND •  FIRST

BUILD

RELATIONS

BUILD

TRUST

SPACE FOR DIALOGUE

PROBLEM

SOLVING BEING TOGETHER BEFORE DOING TOGETHER Atlantic Restorative Company 2013

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+ MEDICINE WHEEL TEACHINGS

ü  Change - life moves in cycles or circles, and involve change.

ü  Wholeness - We are all connected and the nature of the universe is communal

ü  Differences - We are all different and have something unique to contribute

ü  Balance - When one part is out of balance, it affects us all.


University of Lethbridge Resources

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u Inclusion – We are empowered and enriched by out differences

u Bottom Up Processes– We support processes that are connected to voices in the community

u Communication – We value restorative dialogue that does “with” others and creates space for people to communicate, be heard and participate in problem solving

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NECC WORKING VALUES

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u Affordable and Accessible – We believe that everyone should have input and access to the programs in their community

u Responsibility and Accountability– We believe in the capacity of people to do things for themselves in their community

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NECC WORKING VALUES

+MODEL OF COMMUNITY HEALTH


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n Individual Empowerment: getting people directly and actively involved in addressing problems

n Bridging Social Ties: bringing people together across society’s dividing Lines; building trust and a sense of community,

n  Synergy: successfully combining the knowledge, skills, and resources of a group of diverse participants

Lasker and Weiss (2003)

+ RESTORATIVE PRACTICE (IIRP Canada)

ü  Socratic Method – Facilitator has good questions not answers

ü  Mindful to Vent Human Emotion and Shame (*push the agenda to side if needed)

ü  Do “With”, Not “To”, or “For” or “Not” At All

ü  Fair Process ü  Engagement – Listening and Hearing ü  Explanation – Rationale for process ü  Expectation Clarity – For everyone


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+ RITUALS Social solidarity is the glue that holds society together. The energies of social solidarity must be constantly generated and regenerated anew through social rituals – “collective conscience”

Emile Durkheim


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+Where ritual is absent, the young ones are restless or

violent, there are no real elders, and the grown-ups are bewildered. The future

is dim.

Malidoma Some, Dagara Elder,Ghana


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ü  Important structure in restorative practices – circles as rituals

ü  A way of bringing people together that promotes the repairing and building of relationships

ü  Creates a more equitable space of that fosters trust and encourages shared leadership and open communication – reduces barriers

CIRCLES


Wachtel 2012; Costello, Wachtel and Wachtel 2011, Pranis 2005, Pranis, Stuart & Wedge 2003;O’Connell, Wachtel and Wachtel 1999.

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HUMANISTIC CLIMATE SETTING Proper climate and conditions create healing movement in a relationship: ü  Congruence – encouraging people to be

the same inside and out; authentic transparent

ü  Unconditional regard– encouraging non-judgment, caring, acceptance of everyone

ü  Empathy – encourage ability to imagine oneself in another's place and understand the other's feelings, desires, ideas, and actions. Atlantic Restorative Company 2013 Rogers 1952

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+ NECC RITUALS

Monthly Meetings Potlucks BBQ’s Community Events (Flu Shots & Live Music!) NOTE: Basketballs make great talking pieces !


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+ DIALOGUE

A process that builds relationships between people as they address a common concern

Schirch and Campt 2007

NOTE: Crosswalks are important to communities!


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+ DIALOGUE

On individual level, encourages: -Personal reflection -Empathy -Understanding



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+ DIALOGUE On a group/communal level, encourages: -less divisions -sense of community -improved communication -collective analysis -options for collaboration



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Storytelling reveals meaning without

committing the error of defining it

Hannah Arendt


+ EMPATHY

-The capacity to feel the other’s story as one’s own.

- To walk in another persons shoes.


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+ EMPATHY TRANSACTION ü  Maximize positive affects ü  Minimize negative affects ü  Freely express emotion ü  Do as much of all three as possible

ü  Venting and storytelling builds empathy and relationships

Nathanson 1992


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+ WHAT?


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+ LAST 12 MONTHS


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n NECC members grew from 20 to 90

n Two area elementary schools were trained in restorative practice;

n 50 new members were signed up for “Neighbourhood Watch” Program

n Local church sponsored local children for summer camp – first time

n Local organic bakery started supplying bread to local food bank

+LAST 12 MONTHS n Presentation to City Council -New

crosswalk

n Local youth joined Bishops University Choir - support of NECC and Phoenix Prevention Program – shows in Quebec and Halifax

n A number of well-attended potlucks and bbq’s - largest 175 attendees

n Facebook group page & social media piece to provoke involvement of community


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+ WHAT NEXT?


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+TO BE DETERMINED BY COMMUNITY IN COMMUNITY


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+RECENT FACEBOOK POSTS

n Need childcare…new to neighbourhood

n Renewable energy - pub night

n School closure in area – local support needed

n Pillow fight!

n Potluck

n Local breakfast program closure – need to brainstorm.


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+QUESTIONS OR COMMENTS?


+RESOURCES

n  For more information on NECC, please visit www.communityjusticesociety or the Facebook Page at https://www.facebook.com/groups/365430933508015/

n  Jonneke M. M. Naber & Rob Watson (editors) “Traditional African and Religious Approaches to Reconciliation”, Chapter 9 “African Faith-based Communities: Advancing Justice & Reconciliation” in African Faith-Based Communities: Advancing Justice and Reconciliation in Relation to the ICC (New York: World Conference of Religions for Peace, 2006), 95 Available online at http://www.wcrp.org/resources/manuals/FENICC-manual

n  Samkange, S. & Samkange, T.M. (1980) Hunhuism or Ubuntuism: A Zimbabwe indigenous political philosophy. Salisbury [Harare]: Graham Publishing.

n  Guo-Ming Chen and William J. Starosta (1998) “Chinese Conflict Management and Resolution: Overview and Implications”. Intercultural Communication Studies VII:1 1997-8

n  Ali Wardak “Jirga- A Traditional Mechanism of Conflict Resolution in Afghanistan.” University of Glamorgan, U.K.

n  Lisa Schirch and David Campt (2007) The Little Book of Dialogue for Difficult Subjects. Good Books, Pensylvannia.

n  Robert D. Putnam (2000). Bowling Alone: The Collapse and Revival of American Community. New York: Simon & Schuster


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+RESOURCES n  Rogers, Carl R. "Communication: Its Blocking and Its Facilitation." Northwestern

University Information 20, no. 25 (1952): 9-15.

n  Ted Wachtel and Paul McCold (2004) From Restorative Justice to Restorative Practices: Expanding the Paradigm. Retrieved from International Institute for Restorative Practices (IIRP) Canada website March 26, 2013, http://canada.iirp.edu/uploads/article_pdfs/bc04_wachtel.pdf

n  Bob Costello, Joshua Wachtel and Ted Wachtel (2011) Restorative Circles in Schools. International Institute for Restorative Practices. Bethlehem, Pennsylvania.

n  Kim W.C. and Mauborgne R. (1997) “Fair Process: Managing in the Knowledge Economy’. Boston, Harvard Business Review. July and August

n  Bruce Schenk (2012) Restorative Practice Framework Training, Canada. International Institute for Restorative Practices, Canada

n  Kay Pranis (2005) The Little Book of Circle Processes. Good Books. Intercourse, PA.

n  University of Lethbridge. First Nations Circle (Medicine Wheel) Teaching Resources. Retrieved April 5th 2013 from http://www.uleth.ca/edu/currlab/handoutsnew/firstnationscirclebib.pdf


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+RESOURCES n  Nathanson, Donald. (1992) Shame and Pride. W.W Norton Company, New York, London.

n  Tomkins, Silvan S. (1991), Affect Imagery Consciousness Volume III. The Negative Affects: Anger and Fear New York: Springer.

n  Kay Pranis (2005) The Little Book of Circle Processes. Good Books. Intercourse, PA.

n  University of Lethbridge. First Nations Circle (Medicine Wheel) Teaching Resources. Retrieved April 5th 2013 from http://www.uleth.ca/edu/currlab/handoutsnew/firstnationscirclebib.pdf

n  Saufler, Chuck (2012) “School Climate, the Brain and Connection to School” Presentation to IIRP International Conference, Bethlehem, PA

n  Augustinos, M.; Walker, I. & Donaghue, N. (2006). Social Cognition an Integrated Introduction. London: Sage Publications

n  Nathanson, Donald. (1992) Shame and Pride. W.W Norton Company, New York, London

n  Ted Wachtel (2012) “Defining Restorative”. Retrieved from the International Institute for Restorative Practices website April 4, 2013. http://www.iirp.edu/pdf/Defining-Restorative.pdf

n  . Atlantic Restorative Company 2013

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+RESOURCES n  Tomkins, Silvan S. (1991), Affect Imagery Consciousness Volume III. The Negative

Affects: Anger and Fear New York: Springer.

n  Emile Durkheim, Elementary Forms of Religious Life (London: George Allen & Unwin, 1976), 47

n  Irvin Waller (2006) Less Law, More Order. Greenwood Publishing Group.

n  Malidoma Patrice Some (1998) “Ritual Power, Healing and Community.Penguin Books.Arkana

n  Roz Lasker and Elisa Weiss (2003) “Broadening Participation in Community Problem Solving: A Multidisciplinary Model to Support Collaborative Practice and Research” in Journal of Urban Health: Bulletin of New York Academy of Medicine. Vol 80, No.1, March 2003


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