+ Restorative Community Cultivating Leadership & Collaboration - - PowerPoint PPT Presentation

+ 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

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RESTORATIVE To repair, to make new again, healing

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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

• f 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

• ther. -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?

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+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 ?

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+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

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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

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+ 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

• f 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

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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.

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University ¡of ¡Lethbridge ¡Resources ¡ 36

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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

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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)

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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

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Wachtel ¡2012; ¡Costello, ¡Wachtel ¡and ¡Wachtel ¡2011, ¡ ¡ Pranis ¡2005, ¡Pranis, ¡Stuart ¡& ¡Wedge ¡2003;O’Connell, ¡Wachtel ¡and ¡Wachtel ¡1999. ¡ ¡ ¡ 43

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

• neself in another's place and understand

the other's feelings, desires, ideas, and actions.

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Rogers ¡1952 ¡ ¡ 44

+ 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

Schirch and Campt 2007

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+ DIALOGUE

On a group/communal level, encourages:

• less divisions
• sense of community
• improved

communication

• collective analysis
• options for

collaboration

Schirch and Campt 2007

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+ Storytelling reveals meaning without committing the error of defining it Hannah Arendt

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+ EMPATHY

• The capacity to feel

the other’s story as

• ne’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?

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+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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