Abstract
While Braithwaite’s Reintegrative Shaming Theory is the basis of restorative justice policy in Taiwan, little research has been conducted to understand how the theory and its rationale are integrated into restorative practice in Taiwanese juvenile justice. The unique political and cultural context Taiwan, including its embrace of Confucian relationalism, presents an opportunity to refine our understanding of how shame may operate in restorative justice encounters. Based on a review of restorative justice programmes in Taiwanese juvenile justice, governmental documents, and academic scholarship, this paper will explore the work of shame in Taiwanese restorative justice, focusing on the unique characteristics of shaming in the context of Confucian relationalism. We then propose a framework that links shame, relationalism, and transformation, which can help understand the practice of restorative justice within Taiwanese juvenile justice. This framework can be beneficial to the future development of restorative justice theory and practice in Confucian relationalistic societies and beyond.
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For example, Non-violent communication and restorative justice practices are integrated in Restorative Circles in England (New England Nonviolent Communication, 2012), motivational interviewing practices can be found in Restorative Practices in Pennsylvania and Devon (Devon County Council, 2020; Pennsylvania Department of Public Welfare, 2015), and narrative therapy and restorative justice practices are used together in Canada (Nova Scotia Advisory Council on the Status of Women, 2020).
According to Article 50 of the Juvenile Justice Act 2019, consultation isone kind of community protection disposition for juveniles. Consultation is to be conducted by a juvenile protection officer during holidays for individual or group character education, tutoring studies, or other homework, and may include labour service in order to cultivate diligence and obedience of the law. A juvenile protection officer may determine the number of sessions depending on the effects of the consultation.
According to Braithwaite and Ahmed (2019), ethical identity reflects the best version of one’s self in terms of competence and character. It is the component of our being about which we are proud. It requires to be respected, socially nourished, and understood by authorities.
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Cheng, R.HH., Rossner, M. Unpacking Shame and Confucian Relationalism in Taiwanese Restorative Justice. Asian J Criminol 18, 209–230 (2023). https://doi.org/10.1007/s11417-022-09392-5
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DOI: https://doi.org/10.1007/s11417-022-09392-5