Vol 50, Num 1 :: 2010.10.01 — 2010.12.01
I am sure we can all remember playing “school” when we were younger. At a very young age, children act out what they think school looks like. Have you ever watched this happen? The kids find chairs, line them up, put their dolls into the chairs, and proceed to teach the students. I am sure you have witnessed something that looks like this. Where do children get their ideas about a classroom? When I see children lose themselves in a make-believe classroom, I can’t help but notice the wisdom that they share about our schools. I have even watched a young child manage her classroom by pointing a stick at the doll in a chair. Where does this come from?
When we begin to examine how we discipline our students, the power positions in our schools, and the use of authority (or discretion) in our classrooms and hallways, we need to be honest and ask if the balance is appropriate and whether our current practice actually pursues shalom or stands in the way. Without devaluing our current understandings or dishonoring those that went before us in Christian education, we need to question assumptions that may have been harmful and refocus the lens.
In the true sense of reform, we must begin to see a dying to our old self: our old ways of discipline, power structures in the classroom, and our use of authority. It is not easy to die to our old selves; it is tough and unfamiliar, and there is comfort in how we have always done things. The outcome of all our discipleship our Christian schools must have the end result of love, grace, and forgiveness.
Howard Zehr, in his book Changing the Lens, refers to restorative justice as a just framework for covenant communities to pursue shalom in our schools: “The framework: it makes a difference. How do we interpret what has happened? What factors are relevant? What responses are possible and appropriate? The lens we look through determines how we frame the problem and the ‘solution.’ That lens is the focus of this book” (Zehr, 2005, 178). And ultimately, it is that lens that we all need to focus on when embedding the culture of restorative justice in our schools. It is not an easy overnight change; it is deep and structural. And one of the reasons for the tough change is that we have been “playing school” since we were very young; we have all acted out the main characters of “school” from an early age.
Our schools are places where harm happens, and it can happen at many levels. How do we handle this? Zehr suggests that we go to the Bible to search for the answer to justice and wrongdoing. If our Christian schools seriously want our children to live and learn what it means to be a disciple, we must take a long look at our current discipline practices and assess what we are teaching our children about love, grace, and forgiveness.
Restorative justice as a framework is not easy, and it must be applied contextually with all the variables (McCold 2004). However, philosophically, it is fundamental in accomplishing the vision of Christian education that, according to Stronks and Blomberg (1993), rests on three distinctions: seeking shalom, sharing each other’s joys and burdens, and uncovering each other’s gifts. (Stronks 1993, 15-38). The current realities within our schools have large scopes that are both beautiful and tough, some named and others untold. Being a school that practices restorative justice simply provides the possibility for persons that have been harmed to face each other and share the harm with a deep desire for making things right. “Circles provide a space-perhaps the only space in most communities-for us to discuss shared values and expectations” (Pranis 2003, 13).
When implementing restorative justice, it is important to stay attuned to many of the questions that exist about the philosophy. Taking a sober second look at the philosophy of restorative justice requires that we ask questions about the actual process. What happens at a school that embodies the core principles and philosophies of restorative justice? Are there any questions that have come up around the philosophy or framework? Theo Gavrielides (2008), through historical analysis and discourse, points out six very important “fault lines” that exist currently in the field of restorative justice, five of which are mentioned below as they affect schools. These five fault lines are all very valuable to those of us who are implementing or considering restorative justice.
These tensions and inconsistencies of restorative justice are not to suggest that this movement is not worthy, valid, and faithful. Rather they are named so the reader will wrestle with them and use them within their own community to help in clarifying the tensions that might exist.
If your school community finds itself cognitively dissonant with the current practices of handling situations of harm and wrongdoing, restorative justice should be considered as an option. While restorative justice helps Christian educators accomplish the vision of Christian education, it cannot be taken out context or become the super cure for everything wrong in the school. The journey of restorative justice will be iterative and incremental. This is never done overnight, but we must be awakened to the fact that there is a need for change and be willing to begin the journey.
Works Cited
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