Spiritual Criminology: The Case of Jewish Criminology

Assessing a Faith-Based Program for Trauma Healing Among Jail Inmates: A Quasi-Experimental Study

This paper assesses a faith-based, short-term program for trauma healing among incarcerated individuals, "Correctional Trauma Healing Program" (CTHP). We hypothesized that participation in the CTHP would reduce negative consequences of lifetime trauma: symptoms of PTSD, state depression, state anger, suicidal ideation, and the risk of interpersonal aggression. We also hypothesized that the reduction, if found, would be partly attributable to anticipated program outcomes (a decrease in vengefulness and an increase in religiosity, forgiveness, perceived forgiveness of God, gratitude to God, and perceived positive impact of the Bible). To test our hypotheses, we conducted a quasi-experimental study of 349 jail inmates in Virginia. Manifest-variable structural equation modeling was applied to analyze data from pretest and posttest surveys. As hypothesized, the CTHP reduced the negative consequences of trauma by increasing religiosity and other positive attributes and decreasing vengefulness directly and/or indirectly via increased religiosity. Implications and limitations of our study are discussed.

Offender Rehabilitation: The Middle Way of Maimonides to Mental and Social Health

Traditional religious and spiritual texts offer a surprising wealth of relevant theoretical and practical knowledge about human behavior. This wellspring may contribute significantly to expanding our current body of knowledge in the social sciences, and criminology in particular. In Jewish religious texts, specifically by Maimonides, we can find profound analyses of human traits and guidelines for a normative way of life. Among other things, modern criminological literature attempts to link certain character traits and divergent behaviors. Using the hermeneutic phenomenological approach, this present study analyzed Maimonidean writings, mainly Laws of Human Dispositions, in order to understand Moses ben Maimon (1138-1204) and his view of character traits. The analysis yielded four themes: (1) Human personality between nature and nurture; (2) The complexity of human personality, imbalance and criminality; (3) Extremism as a way to achieve balance; and (4) The Middle Way, flexibility and common sense. These themes can serve therapeutic purposes, as well as inform a rehabilitation model. Grounded in a theoretical rationale about the nature of humans, this model is designed to direct individuals to balance their traits by self-reflection and constant practice of the Middle Way. The article concludes by proposing that implementing this model may promote normative behavior and thus contribute to rehabilitating offenders.

The Practice of Spiritual Criminology: A Non-Doing Companionship for Crime Desistance

Spiritual criminology (SC) is an umbrella term for various criminological theories, models and practices that share reference to the spiritual dimension of human existence. Informed by a growing body of research that applies spiritual approaches to various aspects of criminology, SC attempts to provide a common thread shared by most approaches to spirituality: a voluntary self-journey that begins with an elevated level of self-centeredness and is aimed at self-transformation. Based on an extensive review of the literature, this paper proposes three general principles for spiritual accompaniment of people who offended: mindful non-doing, being and acting; love and compassion; and compassionate inclusion. These principles can be applied by combining several practices: renouncing control over knowledge, process and outcomes; creating a moral atmosphere that includes forgiveness and nonjudgment; and self-modeling. SC is shown to contribute to the rehabilitation of people who offended and also to crime prevention.

Scientism, Ethics and Evil: From Mens Rea to Cerebrum Reus

Can criminology thrive on quantitative studies alone? Can evil be operationalized? Quantitative work may have, for the time being, supplanted common sense, personal experience and resulting in an improbable "Periodic Table of humanity". Has the construction of the psychopathic concept surpassed positivist "constitutional" formulations and translated into effective (re)habilitation of individuals lacking affiliative ethical behaviors? Or has it simply fueled a deterministic neo-Lombrosian truism: moral development has a brain. Has it helped so far? Has letting go of fundamental moral concepts, implicit in organized religion - but pervasive in most cultures irrespective of religious affiliation and devotion - in favor of causal explanations based solely on neuroimaging, personality inventories or structured emotional decoding tasks, made a difference in the life - or in the defense for that matter - of wrongdoers diagnosed as intrinsically evil?

Spiritual Jewish Criminology: The Basic Premises and the Pyramid

Religion and spiritual traditions entail vast wisdom and knowledge which have proved their productivity in achieving criminal rehabilitation, crime desistance, and crime prevention. Unfortunately, the literature on their role is relatively scarce and was not, until recently, regarded as part of mainstream criminology. This study used a hermeneutic phenomenological approach in which 39 participants were interviewed and many of the religious scriptures selected at their recommendation were analyzed. The findings reveal three central and unique themes that deal with the purpose of creation, human nature, and the question of free will. Through these premises, this study suggests that Spiritual Jewish criminology, a faith-based theory stemming from Jewish scriptures, offers a universal paradigm that explains a person's life as a spiritual journey, completed according to the Pyramid Model. The pyramid is built on two axes that describe a person's desirable movement: the first ranges from egocentrism to altrocentrism, while the second ranges from materialism to the spiritual. The study's discussion deals with the Pyramid Model's ability to explain the causes of delinquency, the onset of a criminal career, and the way out of this criminal world through treatment and rehabilitation.

Sufi Non-Doing Offender Rehabilitation: Positive and Peacemaking Criminology in Practice

Offender rehabilitation is a challenging goal that calls for ongoing creative innovations. Amongst is a non-doing rehabilitative initiation that is inspired by spiritual traditions. The aim of this paper is to present an application of non-doing offender rehabilitation that has no declared intention to rehabilitate, carried by a peacemaking Islamic Sufi route. Based on the positive criminology approach, we conducted a qualitative phenomenological study consisted of interviews with 11 ex-prisoners who were employed in the Shadhiliyya-Yashrutiyya Sufi order as construction workers and also with 35 Sufi disciple and leaders. We identified five themes of non-doing: (1) atmosphere; (2) modeling; (3) social inclusion and suspension of judgement; (4) spiritual meaning; (5) feasibility of transformative processes. The discussion presents principles of a model of non-doing rehabilitation in a spiritual community and emphasizes the research innovation in presenting non-doing as a holistic method of inclusion within a transformative faith community.

Can Yoga Overcome Criminality? The Impact of Yoga on Recidivism in Israeli Prisons

In recent years, yoga practices have been integrated into informal education programs of the Israel Prison Service (IPS), given rise to innovative criminological theories such as positive criminology that emphasize the development of offenders' strengths by facilitating rehabilitation and reintegration processes. The purpose of the present study was to examine the correlation between yoga practice and recidivism among released prisoners who participated in yoga programs during their incarceration in comparison with a matched control group of those who did not participate in yoga programs over a follow-up period of 5 years. To examine the effectiveness of the program, propensity-score matching was used to compile the comparison group from among all convicted prisoners who were released from the Israeli prisons. Study results indicate that yoga may impact recidivism, supported by a finding of lower recidivism rates among released prisoners who had practiced yoga during their incarceration, compared with the matched control group. However, further study is needed including randomized controlled trials (RCTs). In light of these positive results, we recommend policy makers consider introducing alternative practices such as yoga in prisons, in recognition of its contribution to the rehabilitation process through the development of personal and social strengths.

Can Yoga Overcome Criminality? The Impact of Yoga on Recidivism in Israeli Prisons

In recent years, yoga practices have been integrated into formal prison rehabilitation programs of the Israel Prison Service (IPS), as part of the informal education system, giving rise to innovative criminological theories such as positive criminology that emphasize the development of offenders' strengths by facilitating rehabilitation and reintegration processes. The purpose of the present study was to examine the correlation between yoga practice and recidivism among released prisoners who participated in yoga programs during their incarceration in comparison with a matched control group of those who did not participate in yoga programs over a follow-up period of 5 years. To examine the effectiveness of the program, propensity score matching was used to compile the comparison group from among all convicted prisoners who were released from the Israeli prisons. Study results indicate that yoga may affect recidivism, supported by a finding of lower recidivism rates among released prisoners who had practiced yoga during their incarceration, compared with a matched control group. However, further study is needed including randomized controlled trials (RCTs). In light of these positive results, we recommend policy-makers consider expanding alternative practices such as yoga into prisons, in recognition of their contribution to the rehabilitation process through the development of personal and social strengths.