Academic literature on the topic 'Redeemability'
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Journal articles on the topic "Redeemability"
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O’Sullivan, Kevin, Chana Levin, David Bright, and Richard Kemp. "The belief in redeemability – version 2 (BiR-2) scale and its relation to desistance." Journal of Criminological Research, Policy and Practice 3, no. 4 (December 4, 2017): 300–312. http://dx.doi.org/10.1108/jcrpp-06-2017-0018.
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Purpose The purpose of this paper is to test the relationship between the belief in redeemability – Version 2 (BIR-2) Scale and desistance from crime. It also seeks to explore how patterns of responding on the BIR-2 with offenders compare to previous patterns of responding in the general public. Design/methodology/approach The authors report the results of a study of offenders using the belief in redeemability – Version 2 (BiR-2) scale. In total, 180 offenders under the supervision of the Community Corrections Service (formerly the Probation and Parole Service) of New South Wales completed the ten-item questionnaire and when these data were combined with demographic and reoffending data collected by Corrective Services New South Wales, 168 sets of useable data were collected. Scores on the BIR-2 scale were compared to Level of Service Inventory – Revised (LSI-R) score, Most Serious Offence category, Aboriginal and Torres Strait Islander status, number of custodial sentences in previous five years, age, gender and reoffending. Findings Results showed that the sample overall was closely representative of the caseload from which the study sample was drawn (a metropolitan community corrections office) and that BIR-2 scores showed a small, significant, negative correlation with LSI-R scores. Analysis of re-offending data indicated a small, positive, but non-significant correlation with BIR-2. Implications of this are discussed and future research outlined. Practical implications The paper suggests that it is worth attempting to measure belief in redeemability in the broader context of a narrative approach to desistance. Originality/value This is the first time that a scale has been used to test the importance of a belief in redeemability quantitatively and to permit the use of multivariate analysis.
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Burton, Alexander L., Francis T. Cullen, Velmer S. Burton, Amanda Graham, Leah C. Butler, and Angela J. Thielo. "Belief in Redeemability and Punitive Public Opinion: “Once a Criminal, Always a Criminal” Revisited." Criminal Justice and Behavior 47, no. 6 (May 3, 2020): 712–32. http://dx.doi.org/10.1177/0093854820913585.
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In 2009, Maruna and King presented results from a British survey showing that the public’s belief in the redeemability of people who committed offenses curbed their level of punitiveness. Based on a 2017 national survey in the United States ( n = 1,000), the current study confirms that redeemability is negatively related to punitive attitudes. In addition, the analyses reveal that this belief predicts support for rehabilitation and specific inclusionary policies (i.e., ban-the-box in employment, expungement of criminal records, and voting rights for people with a felony conviction). Findings regarding measures for punishment and rehabilitation were confirmed by a 2019 Mechanical Turk (MTurk) survey. These results suggest that beliefs about capacity for change among people who committed offenses are key to understanding crime-control public policy.
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Pollock, Benjamin. "Rethinking Redeemability: One Hundred Years of Rosenzweig’s Star of Redemption." Journal of Jewish Thought and Philosophy 29, no. 1 (March 30, 2021): 3–10. http://dx.doi.org/10.1163/1477285x-12341312.
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McManus, Kathleen. "Reconciling the Cross in the Theologies of Edward Schillebeeckx and Ivone Gebara." Theological Studies 66, no. 3 (September 2005): 638–50. http://dx.doi.org/10.1177/004056390506600308.
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[The author explores areas of consonance and contrast in the backgrounds and methodologies of Edward Schillebeeckx and Ivone Gebara, especially as these are illumined in their respective approaches to the symbol of the cross. While both critique the ways that this central Christian symbol has functioned to contribute to oppression, they diverge in their views of its inherent redeemability. The juxtaposition of the thought of Schillebeeckx and Gebara on this issue reveals a fundamental tension in the Church and in theological thought today, even as it expresses a potentially unifying intuition.]
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Maruna, Shadd, and Anna King. "Once a Criminal, Always a Criminal?: ‘Redeemability’ and the Psychology of Punitive Public Attitudes." European Journal on Criminal Policy and Research 15, no. 1-2 (March 14, 2009): 7–24. http://dx.doi.org/10.1007/s10610-008-9088-1.
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Wowor, Jeniffer Fresy Porielly. "Practicing Communicability, Redeemability, and Educability: The Response of Christian Education to Violence against Women during the Covid-19 Pandemic." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 6, no. 2 (December 28, 2021): 406–25. http://dx.doi.org/10.30648/dun.v6i2.488.
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This article explores violence against women in Yogyakarta, which increased rapidly during the pandemic. The study showed that violence against women is also the result of deep and troubling cultural structures that oppress women. Based on a see–judge–act analysis, this article proposes that church educational ministries can build relationships with women victims and their families through a variety of transformational ways, even amid a pandemic. The church can develop communication, healing, and education through a holistic approach in Christian education (practicing communicability, redeemability, and educability). The paradigm of gender equality should be integrated into our attitudes and actions in daily life and in the whole range of the church’s ministry to create spaces for women’s voices not only through education and ritual action but also actual transformation.
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van Treeck, Jan Claas. "Ketten des (Miss-)Vertrauens." Zeitschrift für Medien- und Kulturforschung 10, no. 2 (2019): 127–36. http://dx.doi.org/10.28937/1000108357.
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"Die Blockchain ist den Weg aus der technischen Obskuranz über eine weitgehend abgeklungene Phase der utopisch-mystifizierenden Begeisterung hin zu etablierten Branchenlösungen gegangen. Blockchain basierte Kryptowährungen sind längst anerkannte und langsam auch institutionell genutzte Zahlungsmittel. Trotzdem scheinen sich Blockchain-Lösungen immer noch eher über ein Versprechen zu verkaufen, das ein soziales Bedürfnis – das des Vertrauens innerhalb von Systemen – befriedigen will. Ein Blick auf die Technizitäten der Blockchain jedoch erlaubt Einsichten in die Möglichkeit solcher technosozialer Versprechen und ihrer (Nicht-) Einlösbarkeit. Blockchain has found its way out of technical obscurity via a largely faded phase of utopian-mystifying enthusiasm to established industry solutions. Blockchain-based crypto currencies have long been accepted as a means of payment and are tentatively being used institutionally as well. Nevertheless, Block- chain solutions still seem to sell a promise that seeks to satisfy a social need—that of trust within systems. A glance at the technicalities of Blockchain, however, allows insights into the possibility of such techno-social promises and their (non-)redeemability."
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Holland, Alana. "Soviet Holocaust Retribution in Lithuania, 1944–64." Soviet and Post-Soviet Review 46, no. 1 (February 5, 2019): 3–29. http://dx.doi.org/10.1163/18763324-20181343.
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This article is a microanalysis of Soviet Holocaust retribution in four cases studies, with focus on Lithuania. It was difficult to disentangle crimes against Jews and crimes against Soviet power in cases involving high-ranking nationalists. Soviet authorities had a strong motivation to condemn nationalist leaders and to justify their execution or deportation to the Gulag, but were not as strongly invested in the outcome of the trials involving ordinary people. Punishing collaborators in Nazi crimes consistently remained an aim in and of itself (but was not to be pursued at the expense of other state campaigns). The authorities and locals pursued justice for murdered Jews while simultaneously utilizing the Jewish wartime fate in the pursuit of broader political aims during postwar Sovietization. In the broader postwar Soviet prosecution of treason and collaboration, authorities and defendants navigated competing understandings of personal participation (lichnoe uchastie) in atrocities and the (ir)redeemability of defendants.
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O’Sullivan, Kevin, David Holderness, Xiang Yan Hong, David Bright, and Richard Kemp. "Public Attitudes in Australia to the Reintegration of ex-Offenders: Testing a Belief in Redeemability (BiR) scale." European Journal on Criminal Policy and Research 23, no. 3 (October 5, 2016): 409–24. http://dx.doi.org/10.1007/s10610-016-9328-8.
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O’Sullivan, Kevin, Rochelle Williams, Xiang Yan Hong, David Bright, and Richard Kemp. "Measuring Offenders’ Belief in the Possibility of Desistance." International Journal of Offender Therapy and Comparative Criminology 62, no. 5 (May 22, 2017): 1317–30. http://dx.doi.org/10.1177/0306624x16678940.
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This article describes the use of a questionnaire to measure offenders’ belief in the likelihood of their making a successful re-entry into society after having committed crime, a “belief in redeemability” (BIR) as described by Maruna and King. The 37 items for the scale were taken from statements by offenders about their prospects of making good. This set of items was tested with a pilot group of offenders recruited from clients on parole or on supervised bonds at community corrections offices in metropolitan Sydney, Australia, and their responses were coded to yield a score we called the “BIR” score. We found that scores displayed variance skewed toward an optimistic view, and we then used the items in a card sort task with a panel of graduate psychologists to explore whether the panel could identify underlying components of the broader BIR. There was a measure of agreement on three underlying components and these were further tested using five raters. We called the components that emerged the following: Belonging, Agency, and Optimism; Cronbach’s alphas for these indicated acceptable internal consistency. The results are discussed in terms of their congruence with findings in the literature and their use in correctional practice.
Dissertations / Theses on the topic "Redeemability"
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CONCHIERI, MICHELE. "ERRORE E REDIMIBILITA': CATEGORIE DELLA RIFLESSIONE PEDAGOGICA E DELL'INTERVENTO EDUCATIVO." Doctoral thesis, Università Cattolica del Sacro Cuore, 2008. http://hdl.handle.net/10280/323.
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La tesi si articola in tre capitoli, allo scopo di esaminare il tema dell'errore secondo tre differenti prospettive: antropologica, epistemologica e pedagogica. L'azione educativa, in questo caso centrata l'impiego dell'errore come strumento di crescita, non può esimersi dal porsi le domande riguardanti l'identità della persona (antropologia) e la validità dell'azione educativa messa in atto (epistemologia). La riflessione su tali questioni chiarifica, in primo luogo, quali sono i limiti dell'azione educativa, cioè cosa può essere fatto e cosa no sulla base di una ben precisa scelta valoriale; in secondo luogo, il modo migliore per attuare un determinato intervento. Dalle riflessioni sviluppate risulta chiara la nostra adesione all'antropologia personalisticamente orientata e all'approccio sistemico. Tali opzioni ci appaiono come le più adatte per l'avvaloramento dell'errore come occasione educativa. La riflessione pedagogica, per reinterpretare l'errore in chiave comunicativa, è chiamata a separare la valutazione della persona da quella di un suo atto concreto. L'intervento educativo ha da mirare a sviluppare nell'educando la voglia di sperimentarsi in prima persona, senza temere che la realizzazione di un errore venga considerato come compromettente il proprio percorso di crescita. Nel contempo, spetta all'educatore interrogarsi sulle proprie modalità comunicative, considerando che anch'esse come soggette all'errore e che, come tali, possono influire in modo negativo sulla persona a lui affidata.The thesis is composed by three chapters, with the purpose of examining the theme of error from three different perspectives: anthropological, epistemological and pedagogical. Educational action, focused on the use of error as instrument of growth, has got to answer questions concerning the identity of human being (anthropology) and the effectiveness of the concrete educational intervention (epistemology). The reflection about these arguments explains, first of all, the boundaries of educational action, that means what can be done and what does not have to be done on the reason of a particular choice of values; then, the best way to act an educational intervention. By the reflections, it is evident our assent to the personalistic anthropology and to the systemic approach in epistemology. These choices seem to be the most suitable to interpret the error like an opportunity for education. Pedagogical reflection, to analyse the error in a communicational perspective, has got to separate the judgement of a person from the judgment of a concrete act. Educational intervention should develop the desire of young people to walk by themselves, without fearing that an error could compromise their own journey of growth. At the same time, the educator has got to reflect about his own communicative styles, considering that they are subject to error and that, in this way, they have a negative influence on young people.
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CONCHIERI, MICHELE. "ERRORE E REDIMIBILITA': CATEGORIE DELLA RIFLESSIONE PEDAGOGICA E DELL'INTERVENTO EDUCATIVO." Doctoral thesis, Università Cattolica del Sacro Cuore, 2008. http://hdl.handle.net/10280/323.
Full textAbstract:
La tesi si articola in tre capitoli, allo scopo di esaminare il tema dell'errore secondo tre differenti prospettive: antropologica, epistemologica e pedagogica. L'azione educativa, in questo caso centrata l'impiego dell'errore come strumento di crescita, non può esimersi dal porsi le domande riguardanti l'identità della persona (antropologia) e la validità dell'azione educativa messa in atto (epistemologia). La riflessione su tali questioni chiarifica, in primo luogo, quali sono i limiti dell'azione educativa, cioè cosa può essere fatto e cosa no sulla base di una ben precisa scelta valoriale; in secondo luogo, il modo migliore per attuare un determinato intervento. Dalle riflessioni sviluppate risulta chiara la nostra adesione all'antropologia personalisticamente orientata e all'approccio sistemico. Tali opzioni ci appaiono come le più adatte per l'avvaloramento dell'errore come occasione educativa. La riflessione pedagogica, per reinterpretare l'errore in chiave comunicativa, è chiamata a separare la valutazione della persona da quella di un suo atto concreto. L'intervento educativo ha da mirare a sviluppare nell'educando la voglia di sperimentarsi in prima persona, senza temere che la realizzazione di un errore venga considerato come compromettente il proprio percorso di crescita. Nel contempo, spetta all'educatore interrogarsi sulle proprie modalità comunicative, considerando che anch'esse come soggette all'errore e che, come tali, possono influire in modo negativo sulla persona a lui affidata.The thesis is composed by three chapters, with the purpose of examining the theme of error from three different perspectives: anthropological, epistemological and pedagogical. Educational action, focused on the use of error as instrument of growth, has got to answer questions concerning the identity of human being (anthropology) and the effectiveness of the concrete educational intervention (epistemology). The reflection about these arguments explains, first of all, the boundaries of educational action, that means what can be done and what does not have to be done on the reason of a particular choice of values; then, the best way to act an educational intervention. By the reflections, it is evident our assent to the personalistic anthropology and to the systemic approach in epistemology. These choices seem to be the most suitable to interpret the error like an opportunity for education. Pedagogical reflection, to analyse the error in a communicational perspective, has got to separate the judgement of a person from the judgment of a concrete act. Educational intervention should develop the desire of young people to walk by themselves, without fearing that an error could compromise their own journey of growth. At the same time, the educator has got to reflect about his own communicative styles, considering that they are subject to error and that, in this way, they have a negative influence on young people.
Book chapters on the topic "Redeemability"
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Blowers, Paul M. "Tragical Mimesis and Biblical Interpretation II." In Visions and Faces of the Tragic, 67–101. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198854104.003.0003.
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This chapter, following on the last, expands to other case studies of dramatic interpretation and tragical mimesis in patristic exposition of tragic narratives in the Bible beyond Genesis, in Old and New Testaments alike. The horrific story of Jephthah’s fateful vow and the “sacrifice” of his daughter (Judges 11), perhaps the best single example of tragedy in the Hebrew Scriptures, vexed its patristic interpreters by its ostensive moral senselessness and resistance to theological redeemability. The flawed character of other tragic heroes such as Samson and King Saul added to the hermeneutical perplexity, while the story of Job was largely taken as a testament of pious endurance of tragic circumstances. The New Testament meanwhile presented, to its patristic interpreters, the proto-Christian “tragic heroics” of the Holy Innocents and John the Baptist, and the “tragic villainy” of Judas Iscariot and Ananias and Sapphira, each story prompting its own questions about freedom, determinism, and divine justice. Early Christian interpreters consistently put forward and even amplified the elements of tragedy in these stories in order to educate their own audiences in confronting irrevocable evil and suffering.