Tikkun (https://www.tikkun.org/category/emancipatory-spirituality/spiritual_politics/page/7/)
It will not do merely to complain about the widespread and outrageous invasions of privacy that citizens of the developed world constantly suffer, nor to legislate against them one by one. If we really want to fix the privacy problem, we have to identify the underlying shift in society’s attitudes towards what it means to be a person.
This quarterly issue of the magazine is available both online and in hard copy.
Occupy has unseated the pragmatic from its throne and replaced it with a mighty emptiness. That emptiness is as pregnant as any womb before fertilization, any wound before its healing, any glass before its filling.
I had come to the General Assembly to listen and participate in a discussion and vote on the place of nonviolence in Occupy Seattle but found myself disoriented by my neighbor’s assertion that “religious” values had no place in the movement’s dialogue. I felt muted by the insinuation that my spirituality, which is at the core of my identity, was unwelcome.
Actor Mayim Bialik needed to find a dress that covered her elbows, knees, and collarbone, was not too tight, and, of course, was absolutely gorgeous enough for the red carpet. She called the quest, “Operation Hot and Holy.”
Both Passover and Easter have a message of liberation and hope for the downtrodden of the earth. Yet too often we fail to see the continuities between the original liberatory messages of these holidays and the contemporary need for liberation and resurrection of the dead parts of our consciousness. This is our first attempt to craft a Seder addressing the needs of the 99 percent.
When I got the call from Howard Zehr, I balked at the idea. “In a capital case? He shot her in the head? No chance, Howard.” As I listened to the Grosmaires’ story of seemingly impossible love and forgiveness, my feeling that nothing could be done started to shift. “If God forgives us, how can we not forgive Conor?” Andy asked.
From the women’s movement to the Black Power movement, identity-based organizing has transformed our society. Does identity politics really deserve its bad rap?
What does it mean to make accountability not a buzzword but a solid foundation for a life path? True accountability requires an offender to commit to entering those deep, dark, scary, shut-down places and attempt to heal. Healing is hard work.
There is a deep human yearning for connection and community. Restorative practices offer a pathway for shifting social structures to be more responsive to that need.
While several hhttps://www.tikkun.org/newsite/wp-admin/themes.php?page=custom-headeristorical antecedents converged to give rise to the restorative justice movement, the Civil Rights Movement was a principal contributor, having a defining impact on its thrust and spirit. I believe we have forgotten our recent historical roots. I believe we have not learned from the history of the peace, women’s, and environmental movements’ initial failures to intentionally engage issues of race.
Most articles in this issue come from progressive and radical activists, scholars, lawyers, and teachers who are writing wholly from within the restorative justice movement. So with one foot planted inside the restorative justice movement as a student and the other in more journalistic territory, I am hoping to offer a different perspective: a beginner’s birds-eye glance at some of the controversial issues both outside and within the movement, and at factors that may be enabling it to gather traction.
The United States itself was founded on a principle of human freedom that presupposed an inherent antagonism between self and other, a belief that the essential meaning of liberty was that we need to be protected against other people. Yet as we now look out at and live within the envelope of the world we have thus created, we must come to realize by a kind of evolution or enlightenment—by “waking up”—that the liberal framework, the framework of separation, is not only inadequate but harmful.