In this article, we report on our initial findings (from the field) regarding conflict resolution among the Maroons in Suriname. After first providing some background information about the Maroons (section 2), we describe their manner of conflict resolution after a crime has taken place and we explain what justice within this context entails for them (section 3). Subsequently, we try to distil ‘the useful elements’ from the Maroons’ approach to crime, that is to say elements with which modern restorative justice, i.e. restorative justice that meets, inter alia, human rights and constitutional requirements, can be nourished and strengthened. We also discuss some of the challenges we have encountered, where the traditional legal system and the modern criminal justice system come together (section 4). Then we try to build some possible bridges between the two legal systems (section 5). The contribution concludes with providing a window on the future of the development of restorative justice in Suriname and the Netherlands.

The first part of this article presents three academic theories on radicalisation: Moghaddam’s staircase model of radicalisation, Galtung’s typology of violence (direct, structural and cultural violence), and Staub’s psycho-educative approach. The core of Staub’s approach is that in conflict periods, people can be psychologically manipulated through their own fears, insecurities and unresolved traumas. Therefore, psycho-education and the empowerment of people are highly necessary to stimulate citizens to function as active bystanders when they are confronted with wrongdoing. In the second part of this article some promising approaches are pres­en‍ted which might increase personal and social resilience. The role of narratives in understanding experiences and changing identities is discussed. Radio La Benevolencija in Rwanda uses the power of storytel­l‍ing to stimulate resilience among the population. In the concluding paragraph a two-pronged strategy on radicalization is presented. This positive criminological perspective aims to promote active bystandership, participation and resilience.

This contribution seeks to bring together three themes in a descriptive and exploratory manner: (a) community service orders, (b) traffic offences and (c) restorative justice; the Dutch situation is central. To this end, the Dutch legal regulation regarding community service orders is first explained. Attention is also paid to existing empirical research on the effectiveness of community service orders in terms of reduction of recidivism (section 2). Furthermore, the sanctioning of traffic offences is discussed as well as the consequences for this of the current bill that seeks to sharpen criminal liability for serious traffic offences (section 3). Subsequently, it is examined which restorative justice provisions or modalities are available and how restorative community service orders are and can be designed (section 4). Finally, I describe my ideal when it comes to the sanctioning of traffic offences in the form of a continuum in which a special role is reserved for restorative community service orders (section 5). The contribution ends with a conclusion (section 6).

In deze bijdrage wordt onderzocht wat er vanuit een ‘herstelgericht’ perspectief te zeggen is over de afwikkeling van medische schade. Biedt restorative just culture aanknopingspunten voor een afwikkeling van medische schade die beter aansluit bij de behoeften van betrokkenen?

How does the police deal with conflict resolution and (referrals to) mediation? Is this perceived as relevant within the new national police organization? This article elaborates on work processes within the National Police, including ZSM-settlements, the punitive aspects of police culture and the impoverishment of neighborhood-oriented police work. It is concluded that there is little room within the police for responsive approaches to crime and social unsafety. However, there are still police professionals who question ‘assembly line’-processing of criminal cases, support restorative justice strategies and try to improve the citizen-empowerment in neighbourhoods.

This article introduces the concepts of play and playfulness within the context of legal-philosophical education. I argue that integrating play and playfulness in legal education engages students and prepares them for dealing with the perpetual uncertainty of late modernity that they will face as future legal professionals. This article therefore aims to outline the first contours of a useful concept of play and playfulness in legal education. Drawing on the work of leading play-theorists Huizinga, Caillois, Lieberman and Csikszentmihalyi, play within legal education can be described as a (1) partly voluntary activity that (2) enables achievement of learning goals, (3) is consciously separate from everyday life by rules and/or make believe, (4) has its own boundaries in time and space, (5) entails possibility, tension and uncertainty and (6) promotes the formation of social grouping. Playfulness is a lighthearted state of mind associated with curiosity, creativity, spontaneity and humor. Being playful also entails being able to cope with uncertainty. The integration of these concepts of play and playfulness in courses on jurisprudence will be illustrated by the detailed description of three play and playful activities integrated in the course ‘Introduction to Legal Philosophy’ at the Vrije Universiteit Amsterdam.

In the United States, the term disproportionate minority contact (DMC) is used to refer to the disproportionate number of minority youth who come into contact with the juvenile justice system. Statistics on DMC in the United States put the issue on the political agenda and measures have been taken to reduce the inequality. In the Netherlands, there are some studies on the representation of ethnic minority groups in suspect statistics, but data regarding all ethnic groups at various stages of the juvenile justice chain are lacking. Due to this lack of information, DMC is not mentioned in Dutch research literature and is not a political issue. Therefore, the purpose of this article was to explore whether DMC existed in the Netherlands and whether elements of the US policy could be applied to the Dutch situation. To investigate this, the likelihood (odds ratio (OR)) was calculated for young people with a migration background to be registered and held as a suspect, to participate in an alternative punishment program (Halt) and their likelihood of incarceration. It turned out that the OR for young people with a non-Western migration background to be registered as a suspect was more than three times as high, with an OR of 5 or higher for some ethnic groups. The chances of a Halt-settlement were much lower for young people with a non-Western background. The odds of ending up in a youth prison was over six times higher for youngsters with a non-Western background compared to their Dutch native peers. For young people of Caribbean and Moroccan origin the likelihood was more than ten times higher. These results showed that DMC is present at all examined stages in the Dutch juvenile justice chain. The large overrepresentation of young people with a migration background (especially of Moroccan and Caribbean origin) shows that further research is needed in order to develop programs to reduce DMC. To establish this, it is important to register the ethnic origin of the individuals at all stages of the juvenile justice chain.

‘Sovereignties’ provides clear insights in various aspects of sovereignty, but Waltermann’s approach hides certain issues from view.

The Halt-intervention is an extra-judicial intervention for young people who have committed a minor offense. This article zooms in on the results of a literature review concerning the efficacy of offering an apology, one of the core elements of the Halt-intervention. Offering an apology leads to more insight into the consequences of their behavior and it increases the sense of moral norms. Shame and guilt play a crucial role in this process. The effect of the excuse can be increased by good mediation between perpetrator and victim, good preparation of the conversation, and the drafting of a contract. These instructions can also be applied when offering an apology in other interventions.