Sexual Crime, Religion and Spirituality by unknow

Author:unknow
Language: eng
Format: epub
ISBN: 9783030260408
Publisher: Springer International Publishing

Within this narrative, there is the meaning-making of a journey from one psychic position to another. This begins and ends with fundamental religious belief. Prison here can be seen as a mechanism or catalyst for religious re-engagement. Prior to sentence religion is spliced away from the experience of offending—sexual offending is not congruent with Franks religious faith. Post-sentence he appears to garner strength from his revigourated faith and operationalises this as a means of support.

The subordinate themes manifest from the narratives as fluid and interconnected. The process of transition emerged, unsurprisingly, as an enduring theme throughout participants’ religious lives. The transitional period begins, in all cases, with development of an early relationship [early orientation] with religion. This suggests that these individuals have a deep-seated religious foundation that forms part of who they are. Their religious beliefs therefore influenced later personality development and behaviour (Brown & Lowe, 1951). This is an important factor when considering the experience of the next theme, their [shift away] migration from religion and their religious [offending religious disconnect] severance during their offending. The shift away from faith can be understood as a moderator; these individuals were not living by the religious moral codes that they had been taught. This provided a mechanism for permissive psychic affect or perhaps an experience of denial (Blagden et al., 2011). However, the religious disconnect is suggestive of their awareness, at some level, of those very same religious moral codes; if these codes had been meaningless then there would be no psychic need for disconnect during offending. It is therefore fair to suggest that offending here included experiences of justification and excuse (Pollock & Hashmall, 1991). This disconnect can be viewed as a risky moderator for continued offending. If this disconnect had a quality of shame, resultant of transgressing their core religious values (Monk-Shepherd, 2003), then, continued offending behaviour becomes a significant risk. This is because people that experience shame tend not to ask for help, rather they tend to hide their shame (Blagden et al., 2017) and as a result do not explore avenues of change. However, the positive of these narratives is the theme of [return to religion] re-engagement that all participants express. They are therefore transitioning away from shame and towards redemption (Maruna, 2001); a process of guilt and (self) forgiveness. The key point to make about guilt is the progression from shame and the quality of acknowledging one’s wrongs and wanting to make amends. The fact that this process is founded within religious context renders this return to religion as a potentially protective moderator for desistance (Kewley et al., 2015). The notion of this return to religion as a protective mechanism is further supported by findings by Stansfield, O’Connor, Duncan, and Hall (2019) that show religious involvement for those with a prior sexual conviction to be strongly correlated with reductions in recidivism. Conversely, these findings correlated an increased trend between religious involvement and recidivism for other groups (those without a prior sexual conviction). The final themes [strength

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