Young Offenders Spiritual Journeys and Criminal Desistance in

Young Offenders, Spiritual Journeys and Criminal Desistance in Denmark and Scotland Professor Ross Deuchar (UWS) Dr Line Lerche Mørck (University of Aarhus) Dr Yonah Matemba (UWS) Robert Mc. Lean (UWS) Nighet Riaz (UWS) Journal of Youth Studies Conference 30 March 2015

Crime, Masculinity and Desistance Crime (and particularly violent crime) is often a generational and gendered phenomenon, (Newburn and Stanko, 1994; Honkatukia et al. , 2007; Carrington et al. , 2010). ‘Doing crime’ is also ‘doing masculinity’ (Messerschmidt, 1993; Carlsson, 2012; Mc. Farlane, 2013). ‘Zig-zag’ path of offending and salient nature of ‘turning points’ (Mc. Neill and Maruna, 2008; Carlsson, 2012). Place of ‘identity theory’ in desistance process and the potential impact of a ‘chrystalisation of discontent’ (Hallet and Mc. Coy, 2014) Prison environment as a ‘marginal situation’; opportunities for fostering social and human capital via positive relationships and opportunities for personal reflection and introspection (Maruna et al. , 2006; Parkes and Bilby, 2010; Mørck, 2014).

Religion, Spirituality and Desistance Against the backdrop of penal populism (Whitehead, 2013), a need to weigh up the balance between justice principles and restorative, therapeutic principles (Allard and Allard, 2009). Durkheim’s focus on religion and/or spirituality as a potential mechanism for social integration and positive behaviour change (Schroeder and Frana, 2009). Evidence that religious or spiritual practices do deter criminal behavior (Higgens and Albrecht, 1977; Jang and Johnson, 2001); lack of tangible evidence to support their impact on preventing recidivism (see Whitehead, 2013; Giordano et al. , 2008). Potential links between religion, spirituality and desistance: control theory perspectives (Schroeder and Frana, 2009; Hallett and Mc. Coy, 2014); differential association theory (Hallett and Mc. Coy, 2014). Emotion-coping, spiritual capital, feelings of wellbeing, support and fulfillment (Schroeder and Frana 2009; Baker, 2011).

The Potential Impact of Chaplaincy Multi-faith models of chaplaincy emerging across the UK, Denmark and in wider Europe (Beckford, 2006; Spalek and El-Hussan, 2007; Rasmussen, 2010). Chaplains promote an ‘ethical and axiological posture’ towards prisoners and ex-prisoners through offering supportive relationships comprising empathy and respect (Whitehead, 2013, Rasmussen 2010). Prisoners self-worth enhanced, sense of isolation reduced; prisoners report feeling calmer, less volatile and able to cope with prison life more easily (Webber, 2014). Focus on ‘rebiographing’; moving beyond the ‘prison code’ (Maruna, 2001; Johnson and Larson, 2003) Conversion narratives characterized by perceptions about being forgiven by God and having optimistic plans for the future (Maruna et al. , 2006)

Context for the Study • Total economic and social costs of offending in Scotland currently stand at £ 3 bn (Audit Scotland, 2012). • In Scotland Nordic countries such as Denmark, young males and prisoners below 25 years reoffend the most (Graunbøl et al, 2010). • Focus on creating innovative ways to tackle the underlying factors which contribute to offending (Scottish Government, 2012); purposeful activity should support the development of strengths and potential, as well as addressing risks and needs (Scottish Prison Service, 2014). • Chaplaincy services part of care teams in Scottish prisons; work more independently of the Danish prison system.

Methodological Approach • Life history interviews with a small sample of 9 young men (aged 16 -21) in a large Scottish YOI and 5 male inmates (age 23 -37) in two large remand prisons in Denmark • Selection criteria: at least six months imprisonment, contact and involvement with prison chaplains; willingness, through a process of informed consent, to participate in ‘life history’ interviews. • Scotland: only one of ethnic minority descent: convictions for sexual offences, serious assault and violence, drug dealing and armed robbery. • Denmark: all ethnic minority descent, with origins in or connections to Turkey, South America, Poland, Turkey, Iraq, Kuwait and Palestine: offences including gang violence, drug dealing and trafficking, terrorism and kidnapping. • Conventional and directed content analysis phases, privileging participants’ voice (Hsieh and Shannon, 2005).

(Lack of) Social care, Peer Influence and Criminal Offending Lewis (Scotland) There was a lot of problems in my house wi’ kinda, ma dad was drinking, ma mum, my dad was kind of an alcoholic. . . things spiralled out of control. Eventually I was taken into care at fourteen. Ibrahim (Denmark) I did not get any psychological assistance or anything in the school. I did not get any help. My brothers and sisters were older so for them it was easier to handle it. I believe that I needed some security and acknowledgement, I got that in the street Mackie (Scotland) I didnae want to dae it cause this is one a’ my pals asking me to dae all this stuff. He set it up, and all that. I said no, I’m no dayin’ it. Asif, Denmark …I don’t know how to say it, when you get stung by the police you know they got your name, and you know you cannot just go and get a job. Graham (Scotland) When I get out I know that’s going to be a lot, lot harder…. . I don’t believe I’m strong enough yet purposely or mental to say ‘no’ to my closest friends or family and all of that.

Relations between Inmates and Staff: Transitions, Anxiety and (lack of) Trust Allan (Scotland) All of my first sentence I was slightly nervous because I didn’t know what to expect. . . Due to previous mental health issues, they put me on suicide watch. Thomas (Denmark) I don’t know how many times I was sitting with my belt you know, I was taking it here and I was just thinking and then like, but I couldn’t do it but I just wanted so much, just wished I was dead. Ibrahim (Denmark) … You can’t talk about it ‘cause then you are looking as a weak person… you have to be cool and strong … it’s bravado … I’d often sit in my cell and cry in the night Graham (Scotland) I don’t trust people easily so I don’t really talk to them about personal stuff … some of them have been working here a long time so they have their own kind of coping mechanism which is ‘everybody’s a dick, everybody’s a piece of shit’. Zakir, Denmark If you tell the guards here your problems, and so on, he will lock the door and go to his colleagues and tell them that this man has broken.

Chaplaincy, Spirituality and (trans) Religious Traditions Adam, Scotland … (my faith) was always inside, so it’s kinda come out again … ‘cause obviously you’ve got more time and that. Paulo (Denmark) I read many things. I know many things with the Catholic. Graham (Scotland) I started taking part in activities that will benefit me … (like) yoga. ‘Cause when I was younger I was an angry kid so now I’m more calm and all of that. Lewis (Scotland) … Sitting down wi’ the chaplaincy staff, they’re confidential … they massively helped me when my dad was dying of cancer … and even just good for giving advice. They’re so caring and so helpful. Kyle (Scotland) … They treat you like just a normal … it’s as if you’re not in the jail, as if you’re not a prisoner. Ibrahim (Denmark) … I have donated 50. 000 Kroner to a foundation in Ghana, where they build wells. The reason I did this was to get rid of the money, that I felt bad to have. The money gave me bad karma … I have definitely gotten some different values.

Changing Identities and Commitment to Desistance Ibrahim (Denmark) I wouldn’t do weapons or hash … I want to take (it) out of my old body. I want to be in a new body. I don’t want to think about money and all the dirty things I have done. I can easily go and make money by buying hash, but I don’t want it, anymore. Graham (Scotland) They’ve kind of opened up a new link for me that I didn’t see that was there … But when I get out I know that’s going to be a lot, lot harder … I don’t believe I’m strong enough yet purposely or mentally to say ‘no’ to my closest friends or family and all of that. Lewis (Scotland) How many times should I forgive my brother. . . seven or seventy seven? That is quite inspiring … I think they should give them more … I seek forgiveness, and one day I would love for me to be able to sit down with my victims and say, ‘look, I am deeply sorry for what I’ve done. Thomas (Denmark) …And the devil said he was fasting for 40 days and 40 nights and the devil said to him, ‘yeah if you are God’s son then you can just make the stones to bread and then eat if you are so hungry’ … it’s something he can, but he chose not to because he wants to be like equal with everyone else and just like even though he can take over this world, he’s not going to do so.

Conclusion Imprisonment characterised by emotional and traumatic transitional experiences, and lack of social or practical support from prison officers or guards (Sundt and Cullen, 2002). A restricted ability to share experiences with other inmates or guards due to the ‘prison code’ which prioritises ‘bravado’ and the rejection of open emotional expression (Maruna, 2001; Houchin, 2005). Chaplaincy stimulated social integration and general feelings of normalcy as well as peace, wellbeing, support and fulfillment For some, the sense of trust and support combined with inter-faith and holistic spiritual focus enabled an interest in religious observance to emerge or become rekindled. Greater emotional strength and comfort at challenging deeply entrenched views of hegemonic, socially acceptable forms of masculinity, and more commitment towards ‘giving back’ to society (Maruna, 2001). Enabled the young Scottish and Danish male inmates to take small steps towards managing both the social strains that led them into offending to begin with and the ‘painful’ experiences they often encountered during their imprisonment (Sundt and Cullen, 2002).