Restorative Circles and Restorative Justice - Circle Dialogues in Prisons: What working in a circle enables us to do.
How can people engage in dialogue when hurt, guilt, anger, shame, or mutual accusations make understanding seem almost impossible? And what is needed for people to truly listen to one another, even when they strongly reject the actions of the other person? I have been grappling with these questions for many years in my professional practice, particularly in my work with victims of crime, incarcerated individuals, and members of civil society within the framework of restorative justice circle dialogues based on my concept of "Victim-Oriented Work in Prisons" (BoAS).
The documentary "Restorative Circles" by Heidrun Fiedler offers a vivid insight into a form of conflict resolution that resonates deeply with me, both personally and professionally. The film features interviews with Heidrun Fiedler and Dominic Barter, among others. Dominic Barter developed the Restorative Circles approach in Brazil in the 1990s. Heidrun Fiedler is one of the people who popularized this form of circle work in Germany. I was fortunate enough to attend training courses with both Heidrun Fiedler and Dominic Barter, and I maintain a more or less regular personal exchange with them. Their work, their experiences, and their perspectives are a great source of inspiration for me. I am particularly interested in the connection between a clear structure and the trust that the people involved can find their own ways of dealing with conflicts and their consequences.
Restorative Circles are a dialogical process in which people directly or indirectly affected by a conflict come together. These can be family members, neighbors, school classes, work groups, or other communities. The starting point is a specific action that has triggered hurt or conflict. The social environment in which the conflict arose is also taken into account. The process follows three interrelated phases. In the pre-circle, preparatory discussions take place with the participants. The aim here is to understand what happened, the significance of the event for each individual, and what they hope to gain from a shared discussion. It is also clarified who is affected and who should participate in the circle. Participants learn how the process works and decide for themselves whether to participate. These discussions alone can initiate change because people are given the opportunity to express their own perceptions. In the subsequent main circle, the participants come together. The dialogue is again divided into three phases. The first phase focuses on mutual understanding. People talk about how they experienced what happened and what impact it had on them. The facilitator supports them in addressing each other directly and checking whether what was said was actually understood as intended. This so-called pendulum dialogue is a characteristic element of Restorative Circles. It can interrupt familiar patterns of accusations, justifications, and mutual attributions. In the second phase, the motives and intentions behind the respective actions are examined. The participants can explain what they wanted to achieve with their behavior and what needs or beliefs were associated with it. This by no means justifies hurtful or violent behavior. However, it allows for an understanding of connections and a more conscious examination of one's own responsibility. In the third phase, the focus shifts to the future. The participants jointly develop concrete action steps and agreements that address the harm caused and are intended to facilitate change. In the post-circle, they meet again after an agreed-upon period. They consider what has changed, whether agreements have been implemented, and what may still be unresolved. I find the attitude with which people are invited and accompanied into this process by the facilitators particularly noteworthy. The circle facilitator does not assume a judicial position, does not decide who is right, and does not prescribe a solution. It supports the participants in understanding one another and taking responsibility for the next steps. Listening in this process, I find, is more demanding than it might initially seem. It requires recognizing and setting aside one's own judgments without abandoning professional orientation or the limits of what is reasonable. For me, this includes remaining particularly attentive to power dynamics. People do not automatically meet as equals simply because they are sitting in a circle. Different experiences, dependencies, past hurts, and possibilities for action remain. The circle facilitator therefore bears a special responsibility for shaping the process and for ensuring that people can articulate their boundaries and that these boundaries are respected.
I am constantly preoccupied with the question of how security can arise when people meet who have had very different experiences with violence, responsibility and powerlessness, and who may find themselves in a power imbalance.
My action plan, "Survivor-Oriented Work in the Prison System" (BoAS), incorporates key principles that also shape Dominic Barter's work. These include voluntariness, a respectful and impartial approach, and the recognition of diverse perspectives. For many years, I have facilitated restorative justice circle dialogues in correctional facilities. I have witnessed how conversations can transform when people sit face-to-face and have the opportunity to ask questions that may have long preoccupied them. Victims of crime, for example, share the consequences of their offenses on their lives, the fears that remain, and the changes they have had to cope with since then. Incarcerated individuals confront their crimes and their repercussions. Members of civil society can articulate societal expectations and conceptions of justice and engage with the experiences of others. This sometimes leads to conversations that would be virtually impossible in the everyday routine of the prison system.
Despite many similarities, there is a key difference between Dominic Barter's Restorative Circles and the Circle Dialogues I conduct in prisons based on my BoAS framework. In traditional Restorative Circles, people come together who are directly or indirectly affected by a specific shared conflict. In BoAS, victims of crime and inmates who were not involved in the same offense meet. However, the selection is based on offenses that are as similar as possible, enabling a substantive discussion of the experiences and consequences of the crime. This unique aspect opens up a different approach. Victims of crime can ask questions they may never have been able or willing to ask those responsible for their actions. They can learn how people who have committed serious crimes think about guilt, responsibility, and the consequences of their actions. Inmates, in turn, meet people who can speak from their own experience about the impact of crime. The consequences of violence or other offenses thus become tangible in a way that goes beyond purely theoretical discussion. Meeting people from civil society broadens this dialogue to include personal questions, experiences, and conceptions of justice and social coexistence. I consider this third perspective particularly significant. Crimes and their consequences affect not only those directly involved, but also trust in social relationships and the question of how people can reintegrate into a community after serious injuries and transgressions. The objectives also differ. BoAS aims to create a safe space for confronting crimes, their consequences, the needs of victims, and the responsibility of those responsible. Reconciliation or even forgiveness are neither prerequisites nor goals. For me, it is especially important that victims are not placed in the position of having to facilitate insight or personal development for those incarcerated. Their participation has intrinsic value. Their experiences, questions, needs, and limitations deserve attention, regardless of any changes that occur in the incarcerated individuals.
Another unique aspect arises from the institutional conditions. Restorative Justice Circle Dialogues in prisons take place within a system characterized by deprivation of liberty, security regulations, hierarchies, and numerous dependencies. These conditions also influence the possibilities for voluntary dialogue. Therefore, preparation and the creation of psychological safety are of particular importance in BoAS (Restorative Justice Circle Dialogues). Before the joint meetings, detailed individual consultations and several preparatory group sessions take place. The different groups of people are initially supported separately before they come together in the joint circle dialogue. During this time, we address, among other things, expectations, fears, potential burdens, personal boundaries, and the willingness to engage with other perspectives. Especially with individuals who have experienced severe violence, it is essential to carefully consider under what conditions participation is responsible. It must also be taken into account that expectations and potential consequences within the institution can influence the behavior of inmates. Voluntariness must therefore be more than just a signed consent form. In my view, external project management and trauma-informed, impartial support are essential prerequisites for such encounters. At the same time, the question remains how, within a system geared towards control and limitation, spaces can be created in which people can actually speak, listen and take responsibility in a self-determined way.
My encounters with Heidrun Fiedler and Dominic Barter have reinforced my understanding of dialogue as an independent and demanding process. I am interested in what happens when people experience being listened to without their statements being immediately judged, relativized, or corrected. How does another person's perception change when their experiences and motivations become more understandable? Especially in the context of serious crimes, I consider it essential to distinguish between understanding an action and judging it. I am very grateful to Heidrun Fiedler and Dominic Barter for their work, their openness, and the opportunities for personal exchange. Their experiences and reflections continually inspire me to critically examine and further develop my own practice. My BoAS (Working Group on Social and Awareness) approach has its own methodological structure and is tailored to the specific requirements of the prison system. At the same time, I feel connected to the attitude I find reflected in their work: taking people seriously, acknowledging their experiences, and trusting them to take responsibility for their actions and their lives together.
The documentary "Restorative Circles" offers valuable insights into this approach and its practical application. I highly recommend it for anyone interested in restorative justice, nonviolent communication, conflict resolution, or facilitating dialogue processes. I also highly recommend Heidrun's book on Restorative Circles.
About the film: “Restorative Circles” on YouTube: https://www.youtube.com/watch?v=RU9ja3Ue7Gs
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