Criminology has traditionally been a military science, a science of war. "The criminal element" is the enemy. Repression and restraint are the primary tools of criminal justice, and criminologists study how to make those tools effective in the "war on crime." We are beginning to realize that this is a war against ourselves and one that we are losing. Our inability to make peace with crime and criminals is reflected in the paucity of our daily personal relations, where we live by domination and discipline, where forgiveness and mercy are seen as naive surrender to victimization. The essays in this volume propose peacemaking as an effective alternative to the "war" on crime. They range from studies of the intellectual roots of the peacemaking tradition to concrete examples of peacemaking in the community, with special attention to feminist peacemmaking traditions and women's experience.

Criminology has traditionally been a military science, a science of war. "The criminal element" is the enemy. Repression and restraint are the primary tools of criminal justice, and criminologists study how to make those tools effective in the "war on crime." We are beginning to realize that this is a war against ourselves and one that we are losing. Our inability to make peace with crime and criminals is reflected in the paucity of our daily personal relations, where we live by domination and discipline, where forgiveness and mercy are seen as naive surrender to victimization. The essays in this volume propose peacemaking as an effective alternative to the "war" on crime. They range from studies of the intellectual roots of the peacemaking tradition to concrete examples of peacemaking in the community, with special attention to feminist peacemmaking traditions and women's experience.

Criminology has traditionally been a military science, a science of war. "The criminal element" is the enemy. Repression and restraint are the primary tools of criminal justice, and criminologists study how to make those tools effective in the "war on crime." We are beginning to realize that this is a war against ourselves and one that we are losing. Our inability to make peace with crime and criminals is reflected in the paucity of our daily personal relations, where we live by domination and discipline, where forgiveness and mercy are seen as naive surrender to victimization. The essays in this volume propose peacemaking as an effective alternative to the "war" on crime. They range from studies of the intellectual roots of the peacemaking tradition to concrete examples of peacemaking in the community, with special attention to feminist peacemmaking traditions and women's experience.