By Irene Becci, Olivier Roy
This ebook examines how prisons meet demanding situations of non secular range, in an period of accelerating multiculturalism and globalization. Social scientists learning corrections have famous the $64000 function that non secular or religious perform could have on rehabilitation, quite for inmates with dealing with rigidity, psychological healthiness and substance abuse concerns. long ago, the ancient determine of the legal chaplain operated essentially in a Christian context, following basically a Christian version. more and more, legal populations (inmates in addition to staff) exhibit variety of their ethnic, cultural, spiritual and geographic backgrounds. As public associations, prisons are pressured to uphold the human rights in their inmates, together with spiritual freedom. Prisons face demanding situations in coming near near non secular plurality and secularism, and retaining prisoners' criminal rights to non secular freedom.
The contributions to this paintings current case reviews that learn how prisons all through Europe have approached demanding situations of spiritual range. that includes contributions from the united kingdom, France, Italy, Germany, Switzerland, The Netherlands, Belgium and Spain, this interdisciplinary quantity contains contributions from social and political scientists, faith students and philosophers studying the position of faith and spiritual range in criminal rehabilitation. it will likely be of curiosity to researchers in Criminology and legal Justice, Social and Political technological know-how, Human Rights, Public coverage, and non secular Studies.
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Extra resources for Religious Diversity in European Prisons: Challenges and Implications for Rehabilitation
Org/history-of-community-chaplaincy/. 11 The West Yorkshire Community Chaplaincy Project describes itself as a multifaith organization, adding that “we do not proselytise, but see the work that we do as a practical application of faith”. uk/about. com/optim. 9 10 2 Religious Diversity and Rehabilitation in Prisons 27 representing a wide range of faith groups is to some extent guaranteed by law in England & Wales. 13 It is also known that Hindus, Muslims and Sikhs, for example, are relatively reluctant to show public interest in the work of prison chaplains representing their particular faith communities.
The legitimation by the government, however, is not sufficient, and requires legitimation from the other actors, namely the churches and other sending organizations, and of course from the detainees themselves. From a Christian perspective, the legitimacy of spiritual care is found in the Christian holy sources (Ganzevoort and Visser 2009: 333). In its humanistic canon, the Dutch Humanist Society refers to the sixteenth-century humanist, Dirck Volkertsz. Coornhert. Presumably, he set down the basic principles for humanistic spiritual care in his Comedie van Lief en Leedt.
This aspect concerns spiritual caregivers. Examples of this collegiality is the acceptance of the newcomers as full colleagues, helping them in the organization of their care-giving activities, but also in being attentive to the needs for spiritual care by the smaller religious groups that are not always present. In the latter case, the spiritual caregivers should quickly contact the desired spiritual caregiver, and the organization also helps him or her to quickly take up contact with the detainee.