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Annotation "The goal of this book is to provide an overview for psychologists, psychiatrists, social workers, clergy, correction professionals, and volunteers of the role that chaplains play in assisting prison management in the rehabilitation of offenders in addition to their ministerial and administrative responsibilities."--BOOK JACKET. Title Summary field provided by Blackwell North America, Inc. All Rights Reserved.
This book examines how prisons meet challenges of religious diversity, in an era of increasing multiculturalism and globalization. Social scientists studying corrections have noted the important role that religious or spiritual practice can have on rehabilitation, particularly for inmates with coping with stress, mental health and substance abuse issues. In the past, the historical figure of the prison chaplain operated primarily in a Christian context, following primarily a Christian model. Increasingly, prison populations (inmates as well as employees) display diversity in their ethnic, cultural, religious and geographic backgrounds. As public institutions, prisons are compelled to uphold the human rights of their inmates, including religious freedom. Prisons face challenges in approaching religious plurality and secularism, and maintaining prisoners' legal rights to religious freedom. The contributions to this work present case studies that examine how prisons throughout Europe have approached challenges of religious diversity. Featuring contributions from the UK, France, Italy, Germany, Switzerland, The Netherlands, Belgium and Spain, this interdisciplinary volume includes contributions from social and political scientists, religion scholars and philosophers examining the role of religion and religious diversity in prison rehabilitation. It will be of interest to researchers in Criminology and Criminal Justice, Social and Political Science, Human Rights, Public Policy, and Religious Studies.
The goal of this book is to provide an overview for psychologists, psychiatrists, social workers, clergy, corrections professionals, and volunteers of the role that chaplains play in assisting prison management in the rehabilitation of offenders in addition to their ministerial and administrative responsibilities. Organized into six sections, the first discusses the role chaplains play, the need for prison ministry, fundamental counseling skills, and social theories of crime. Chapter 2 is concerned with crime, delinquency theories, and substance abuse and its treatment and prevention. Chapter 3 discusses how ministry can be wholesome when family fears, poverty, classism, and other issues such as prostitution, juvenile justice, and education are confronted and dealt with. Chapter 4 presents issues concerned with parenting, self-esteem, guilt, anger, and managing negative emotions. Chapter 5 discusses the need for community support such as mentorship and minister of record involvement in the lives of inmates. It also presents Christian treatment modalities such as evangelism, discipleship, and spiritual formation in therapy. The final chapter discusses nontraditional religions encountered in prison, the Religious Freedom Reformation Act, cults, occults, volunteers, and how to organize a prison ministry. This unique book, written from a Christian perspective, presents a comprehensive plan for chaplains and other members of a corrections team to bring a spiritual and humane dimension to prison rehabilitation efforts.
This volume offers a European overview of the management of religious diversity in prisons and provides readers with rich empirical material and a comparative perspective. The chapters combine both legal and sociological approaches. Coverage for each country includes historical background, current penitentiary organization, and recent changes or trends. In their exploration of legal aspects, the contributors look at such factors as the status of prison chaplains and regulations concerning religious practice and religious freedom. These include meals, prayers, and visits. The sociological analysis examines religious discrimination in prison, church-prison relations, conversion and proselytism, and more. The European coverage includes countries for which such information is seldom available. The book offers readers a better understanding of governance of religion in prisons. This text appeals to students, researchers and professionals in the field.
The overall rate of incarceration in the United States has been on the rise since 1970s, skyrocketing during Ronald Reagan's presidency, and recently reaching unprecedented highs. Looking for innovative solutions to the crises produced by gigantic prison populations, Florida's Department of Corrections claims to have found a partial remedy in the form of faith and character-based correctional institutions (FCBIs). While claiming to be open to all religious traditions, FCBIs are almost always run by Protestants situated within the politics of the Christian right. The religious programming is typically run by the incarcerated along with volunteers from outside the prison. Stoddard takes the reader deep inside FCBIs, analyzing the subtle meanings and difficult choices with which the incarcerated, prison administrators, staff, and chaplains grapple every day. Drawing on extensive ethnographic research and historical analysis, Brad Stoddard argues that FCBIs build on and demonstrate the compatibility of conservative Christian politics and neoliberal economics. Even without authoritative data on whether FCBIs are assisting rehabilitation and reducing recidivism rates, similar programs are appearing across the nation—only Iowa has declared them illegal under non-establishment-of-religion statutes. Exposing the intricate connections among incarceration, neoliberal economics, and religious freedom, Stoddard makes a timely contribution to debates about religion's role in American society.
From Executive 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. Prisoners in federal and state institutions retain certain religious exercise rights under the Constitution and statutes including the Religious Land Use and Institutionalized Persons Act (RLUPIPA), the Religious Freedom Restoration Act (RFRA), and the Civil rights of Institutionalized Persons Act (CRIPA). Many states have similar provisions in their state constitutions and in state law modeled on RFRA. These rights must be balanced with the legitimate concerns of prisons officials, including cost, staffing, and most importantly, prison safety and security. Reconciling these rights and concerns can be a significant challenge for penal institutions, as well as courts.
Examines role of Anglican chaplaincy in multi-faith prison population; compares with American situation.
Jeffreys explores the spiritual consequences and ethics of modern solitary confinement and emphasizes how solitary confinement damages our spiritual lives. He focuses particularly on how it destroys one's relationship to time and undermines our creativity, and proposes institutional changes in order to mitigate profound damage to prisoners.
Kent Kerley explores the issue of religion in prison, offering a rich portrait of religious practices and their impacts. Kerley shows how offenders of all stripes use faith to adapt and survive in difficult institutional settings. He sheds light on the complex processes of religious conversion, discusses the development of tools for ¿staying straight¿ in and after prison, and reveals surprising differences between the experiences of men and women. Moving to the realm of policy, Kerley¿s analysis illuminates the specific mechanisms by which faith-based prison programming can have a positive impact.
An eye-opening account of how and why evangelical Christian ministries are flourishing in prisons across the United States It is by now well known that the United States’ incarceration rate is the highest in the world. What is not broadly understood is how cash-strapped and overcrowded state and federal prisons are increasingly relying on religious organizations to provide educational and mental health services and to help maintain order. And these religious organizations are overwhelmingly run by nondenominational Protestant Christians who see prisoners as captive audiences. Some twenty thousand of these Evangelical Christian volunteers now run educational programs in over three hundred US prisons, jails, and detention centers. Prison seminary programs are flourishing in states as diverse as Texas and Tennessee, California and Illinois, and almost half of the federal prisons operate or are developing faith-based residential programs. Tanya Erzen gained inside access to many of these programs, spending time with prisoners, wardens, and members of faith-based ministries in six states, at both male and female penitentiaries, to better understand both the nature of these ministries and their effects. What she discovered raises questions about how these ministries and the people who live in prison grapple with the meaning of punishment and redemption, as well as what legal and ethical issues emerge when conservative Christians are the main and sometimes only outside forces in a prison system that no longer offers even the pretense of rehabilitation. Yet Erzen also shows how prison ministries make undeniably positive impacts on the lives of many prisoners: men and women who have no hope of ever leaving prison can achieve personal growth, a sense of community, and a degree of liberation within the confines of their cells. With both empathy and a critical eye, God in Captivity grapples with the questions of how faith-based programs serve the punitive regime of the prison, becoming a method of control behind bars even as prisoners use them as a lifeline for self-transformation and dignity.