In a recent research study entitled Encountering ‘The Other’: Victim Offender Dialogue in Serious Crime the impact and outcomes for victims/survivors of meeting with the prisoner participants who had caused them harm were examined. In the vast majority of those cases, organised within the context of the Victim Offender Mediation Program (VOMP), forgiveness was offered by victims and received by offenders. This research, utilizing a qualitative multiple case study method, examined twenty-five randomly selected cases referred for victim/offender mediation over a 10-year period, in which victims/survivors, following a period of preparation, had participated in at least one day-long dialogue with their offenders facilitated by trained personnel. This article addresses only one of the research questions posited in this study, namely, the ways in which apology and forgiveness played a part in those dialogues and in the experience of the participants following their mutual encounters. It is argued that granting forgiveness can have great power in its effects when experienced by the participants.

This article discusses the willingness of the victim to judge the offender more mildly after the latter apologized for his wrongdoing and shows that he is involved in behavioral change. A large group of victims wants to help (young) perpetrators and offer them a second chance, even victims who have been treated violently. It is argued that these forms of compassion express a caring attitude, the wish that the offender will be rehabilitated and that a change in behaviour is more important than compensation. This attitude can also be referred to as ‘forbearance’, in terms that a less severe sanction is sufficient. This goodwill factor may well be the most important aspect of ‘doing justice’ in restorative meetings.

In this article the author discusses the book Anger and Forgiveness written by the well-known and influential American philosopher Martha Nussbaum. In the opinion of the author Anger and Forgiveness is a provocative and challenging book. In the book, Nussbaum makes a distinction between conditional and unconditional forgiveness, she relates conditional forgiveness to the logic of retribution and she disapproves retribution and, by extension, conditional forgiveness on moral grounds. Her disapproval of retribution and conditional forgiveness is related to her disapproval of (vindictive) anger, which in her opinion is intrinsic part of retribution and conditional forgiveness. According to Nussbaum, anger – transitional anger excluded – has to be replaced by unconditional love; only conduct that stems from unconditional love can be qualified as moral. Sometimes unconditional forgiveness can be seen as a form of unconditional love. Subsequently, Nussbaum applies her ideas on anger, retribution, forgiveness and love to the political domain, to which also criminal law belongs. Nussbaum pleads for a criminal law system empty of anger and retribution; in Nussbaum’s criminal law system there is only room for prevention, grace and human welfare – all stemming of unconditional love. Nussbaum’s Anger and Forgiveness offers an alternative view on concepts such as anger, retribution, forgiveness and love, concepts which are important within the context of criminal law and restorative justice. The author argues that, although the reader can certainly learn from Nussbaum’s ideas as explained in Anger and Forgiveness, the radicality of her ideas inevitably causes criticism; Nussbaum holds a very idealistic perspective that neglects the human condition. Instead of ruling out anger and retribution, the author advocates a criminal law system that is capable of canalizing anger and transforming vindictive anger into transitional anger. Furthermore, he pleads for a criminal law system that makes forgiveness possible without forcing victims to forgive. For that reason restorative justice practices need to be incorporated into the criminal law system. In sum, to a certain extent Nussbaum and Claessen share the same moral ideals, but they disagree on the path leading tot those ideals. Where Nussbaum opts for a top-down approach, Claessen opts for a bottom-up approach which respects the human condition.

When we consider a ‘court’ a judicial institution recognized by the state that renders judgment based on law recognized by the state, then the only ‘sharia courts’ to be found in Europe are located in the eastern province of Greece. Their jurisdiction is limited to Islamic family law, but a recent case before the European Court of Human Rights has rekindled the discussion on the scope of this jurisdiction, and opened the discussion on the desirability of such courts in a European country. This article presents an analysis of this discussion, based on literature study and fieldwork in the region.

Islamic schools are often criticized for indoctrinating children, which would violate the goals of education in a democratic society. This article explores whether, as a matter of principle, parents could legitimately choose to send their child to a school where he or she will be indoctrinated, for example because they believe that at a religious schools the opportunities for a child to be stigmatized are smaller. Besides, the article investigates whether it is plausible that children in Islamic school in the Netherlands are indeed being indoctrinated.

In the 19th century in many Western states, the close relationship between Church and State came to an end and the Roman Catholic Church developed into a major and active player on social and educational level in society separate from the State.
This was due, on the one hand, to the constitutional changes in the Western states from the end of the 18th century, which led to the gradual introduction of the formal principle of separation of Church and State. On the other hand, it was a result of the search for a new position of the Roman Catholic Church in society that also influenced the theological reflection of the Church on society.
The ecclesiastical reflection on the ideal relationship between Church and State took shape in the course of this process in the Ius Publicum Ecclesiasticum. The ecclesiastical view on the relationship between believers/citizens, society and State simultaneously took shape in Catholic social doctrine, which today still offers a model for modern society. In Catholic social doctrine, the believer/citizen is the connecting element between Church and State in a secular society. The ‘state doctrine’ of the Catholic Church is presented in Catholic social doctrine as an ideal image of the democratic constitutional state in which man is central and forms the central link between Church, society and secular State.

Intimate partner homicide (IPH) constitutes one of the most prevalent types of homicide. This study aims to assess the nature and prevalence of intimate partner homicide in the Netherlands in the period 2009-2014. In doing so, we make use of police data, court data, and media articles. Findings show that IPH occurs 29 times per year, resulting in a victimization rate of 0.20 per 100,000, similar to other Western-European countries. Our results further show a decline in IPH in the last years. IPH in the Netherlands mostly occurs in heterosexual relationships, and involves male perpetrators and female victims. Finally, we reflect on possible causes for the decline of this type of homicide.

Thans is een belangrijke wetgevingsoperatie gaande, waarbij het Wetboek van Strafvordering wordt herzien. Opmerkelijk genoeg wordt in de vaststellingswetten op geen enkele wijze aandacht besteed aan de keuze tussen bestuurlijke en strafrechtelijke handhaving. Om het una via-beginsel een plaats te geven in het nieuwe Wetboek van Strafvordering wordt voorgesteld om het bepaalde in artikel 243, tweede lid, Sv, te transponeren naar artikel 3.1.4, vijfde lid, van het nieuwe Wetboek van Strafvordering.

Op basis van de uitgangspunten van de wetgever met betrekking tot het gemoderniseerde Wetboek van Strafvordering wordt onderzocht in hoeverre de wetgever zich houdt aan de gepostuleerde uitgangspunten van de modernisering. De wetgever wenst thans de bijzondere strafwetgeving niet te integreren in het moderniseringsproces. Dat zal later per wet moeten worden gedaan, waartegen moet worden gewaakt. Advies aan de wetgever luidt dat met het oog op consistentie, structuur en grondbeginselen van strafvorderlijke wetgeving reeds thans de bijzondere wetgeving in het gemoderniseerde wetboek zal moeten worden ‘ingeweven’.

De auteur bespreekt in haar artikel de reikwijdte van de verplichte WAM-dekking en de recente arresten van de Hoge Raad en het Hof van Justitie van de EU over de afbakening van het begrip verkeersdeelname bij voertuigen met ook een werktuigfunctie.

Annotatie bij HR 13 april 2018, ECLI:NL:HR:2018:601 (Shaken baby). In dit arrest geeft de Hoge Raad uitleg aan de opzetclausule die sinds 2000 in de AVP gehanteerd wordt. Gekeken wordt naar de invloed van de geestesstoornis op de toepassing van de opzetuitsluiting en er wordt een vergelijking getrokken met het strafrecht.

This article reports briefly on research into the relationship between Twitter use by community police officers and citizens’ perceived safety. To this end, multiple relevant determinants of safety perceptions were included in the study: assessment of objective safety, perceptions of quality of life and social capital, risk perception and opinion on the police. The use of Twitter proved to have a modest, yet significant impact: followers on Twitter report a lower assessment of objective safety and a more positive opinion on the police. No direct, significant relation was found between the use of Twitter by the neighbourhood police officer and citizens’ perceived safety.

Three cases of sexual violence with two teenagers and one young woman as dead victims have put – besides the indescribable sufferings of themselves, their families, friends and acquaintances – a heavy burden on Dutch collective memories of the year 2017. Dutch society commiserated on a massive scale: volunteers helped searching, thousands united in silent marches and more than 400 thousand citizens signed an online petition that emotionally called for a firm revision of the ‘failing justice system’. In this article we explore the deeper social, personal and cultural elements that gave media messages their strong emotional impact in Dutch society.