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Abstract
Religion plays a significant role in the way Western societies respond to criminal offenses. However, the research on how religion plays a role in handling the challenges of crime in non-Western countries is lacking. In this study I try to close this research gap by analyzing the victim-offender mediation in China’s Tibet, where influenced by religion, history and culture, a set of local solutions to control criminal offenses have traditionally been formed. Based on the field survey and second-hand information, I discuss how religious factors play a role in local victim-offender mediation in terms of the basis for mediation, mediator, mediation tactics, and guarantee for mediation agreement. While Buddhism acts as a form of self-control over the adherents of Buddhism, it works as a form of social control as well. Buddhist lama as the main mediator strategically uses Buddhist principles as mediation tactics in victim-offender mediation. After the mediation agreement is reached, religious ceremony is usually conducted as a guarantee. In conclusion I summarize the possible contribution of the research findings to the basic issues of restorative justice.
Highlights
Religion plays a significant role in the way Western societies respond to criminal offenses
While Buddhism acts as a form of self-control over the adherents of Buddhism, it works as a form of social control as well
In order to enhance the generality of my research findings, in addition to first-hand information, I collected and analyzed secondhand information pertinent to victim-offender mediation reported by other international and Chinese scholars in other regions of Tibet and Tibetan areas
Summary
Religion plays a significant role in the way Western societies respond to criminal offenses. Some scholars talked about the role of religious bodies in furthering the practice of restorative justice since the Mennonites supported victim-offender mediation program in the United. This paper responds to the lack of research on how religion plays a role in restorative justice and decreases the side effect of crime in non-Western countries at the meso-level. In. Section 3, the general process of Tibetan restorative justice practice namely victim-offender mediation to handle criminal offense is described based on both first-hand and second-hand information.
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