The Effect of Secrecy and Social Support on Behavioral Problems in Children of Incarcerated Women

We investigated the effects of secrecy regarding their mothers' incarceration and social support on behavioral problems in a group of 116 children (aged 6–13 years, M = 9.00). Children with low levels of social support had more externalizing and internalizing problems, and children who had experienced more life stressors reported more internalizing problems. Significant interactions indicated that both externalizing and internalizing problem scores were higher for children whose social support was poor and secrecy scores were low. Our findings suggest that for children already suffering from little or no support from key people, having little or no constraints regarding talking about mothers' incarceration places children at risk for developing behavioral problems. We discuss explanations for the findings and implications for caregivers.     

How Do Mothers in Prison Differ From Non-Mothers?

Adjustment patterns and criminal characteristics of 350 incarcerated mothers of children under 21 years of age were contrasted to those of 166 women from the same institution that had never had children. There were no observed differences between mothers and non-mothers in terms of self-reported mental illness symptoms, emotional distress, or conflict with other individuals at the prison. There were also no differences in terms of institutional infractions observed by prison officials. Consistent with previous research with the same sample, there were adjustment differences between mothers reporting high versus low levels of parenting stress, but neither group of mothers evidenced different adjustment patterns relative to non-mothers. However, there were differences in criminal characteristics. Mothers were more likely than non-mothers to be incarcerated for property or drug offenses, and were more likely to have at least one current or previous drug offense in their criminal history. Non-mothers were more likely than mothers to be incarcerated for violent offenses, including homicide. Results indicate that although there are differences between mothers and non-mothers in the contexts associated with criminal behavior, both groups show the same range of adjustment problems once in prison.     

How programs in prisons are challenging the who,where, how,and what of theological education

This paper claims that programs in prisons are challenging the very who, where, how, and what of theological education. The author draws on research from the fields of pedagogy and prison studies, nearly a decade of experience teaching master's level seminary‐style classes in prison , and the findings of a two‐year cohort of prison educators convened by the Association of Theological Schools for their Educational Models and Practices Project. Addressing displacement as a learning strategy, classroom diversity, the use of student experience, narrative grading strategies, and classroom ritual, the author shows how the teaching strategies emerging from prison classrooms provide vibrant models for the theological academy at large.     

Children of Incarcerated Mothers and Their Caregivers: Factors Affecting the Quality of Their Relationship

We examined the quality of the relationship between children of incarcerated mothers and their kinship caregivers, to investigate whether perceived levels of warmth and acceptance were related to assessments of the children's behaviors. The sample consisted of 69 children (6 to 12 years) with currently incarcerated mothers who attended a recreational summer camp, and 25 of their caregivers. Children who felt lower levels of warmth and acceptance from their caregivers self-reported greater internalizing and externalizing behaviors. Caregivers' warmth and acceptance toward the children was lower when they assessed the children's behavior as difficult and the caregivers' parenting stress was high.     

With Liberty and Some Justice for a Few: Thinking Theologically about Criminal Justice

The current crisis in the American criminal justice system begs for theological response, and its sources need theological critique. The recent proposed statement of the ELCA draws attention to the needs of victims of crime and their families, and makes sensible recommendations for paths to greater justice. In doing so it is important to remember what forms of justice are possible under the jurisdiction of fallible, earthly institutions.     

Mental Health and Incarcerated Youth. II: Service Utilization

The incarceration of mentally ill youth is a serious problem not receiving the same attention as in adults. In this study, we examine the level of prior service utilization in incarcerated youth versus youth receiving community mental health services. We randomly recruited youth from middle South Carolina served by a local community mental health center (CMHC; n = 60), hospitalized in the state adolescent inpatient program (n = 50), and incarcerated in the S.C. Dept. of Juvenile Justice facilities (n = 75). We used a Services History to evaluate episodes of prior utilization of mental health, social service, educational, residential, and volunteer services, as well as the DISC-PC 2.3 to evaluate DSM-III-R diagnoses and symptoms and the CBCL and YSR to evaluate behavioral symptomatology. Incarcerated, hospitalized, and CMHC youth utilized similar levels of educational services and social services. Incarcerated youth had a significantly lower lifetime utilization of outpatient and acute mental health services and significantly higher utilization of out-of-home residential services than the other groups. These services utilization variables, along with gender and age, significantly distinguish incarcerated youth from the clinical groups, with clinical variables not serving to significantly distinguish them. Our results indicate the need to develop programs to prevent the entry of mentally ill/emotionally disturbed youth into the juvenile justice system. Youth who are at risk for incarcenation may benefit from intensive mental health services to prevent out-of-home placement and later incarceration.     

Religion and Religions in Prisons: Observations from the United States and Europe

Despite manifest differences and internal variety, this article attempts to integrate the histories and present landscapes of religious practice in prison in the United States and in Western Europe. We identify, among incarcerated people in the United States, Italy, and Germany, discernible drifts toward religious pluralization, privatization, and individualization. Over the past half‐century, the administration of religion in prison has been loosened to allow for a wider variety of religious beliefs and practices. Meanwhile, as subsidized by outside volunteers, religion, especially of a socially “useful,” capitalism‐friendly sort, remains a cost‐effective means for prison administrators to efficiently subcontract their mandate to rehabilitate. Due to the decentralization and diversification of religion in contemporary prisons on both sides of the northern Atlantic, this article concludes by encouraging would‐be ethnographers of the prison interested in religion to venture beyond the expressly delineated religious space and into what we call “religious gray zones.”     

Experiences of transgender prisoners and their knowledge,attitudes, and practices regarding sexual behaviors and HIV/STIs: A systematic review

Background: Despite transgender people being more visible in prison systems, research suggests they are at higher risk of experiencing sexual violence compared to other prisoners. Research also suggests that transgender prisoners experience harassment, and physical and sexual assault by fellow prisoners, and prison officers who lack transgender-specific health knowledge. There exist no systematic reviews on the experiences of transgender people in prisons. This review aims to fill this research gap. The following question developed in consultation with transgender, sexual health/HIV and corrective services stakeholders has guided the systematic review: What are transgender and gender-diverse prisoners’ experiences in various prison settings and what are their knowledge, attitudes and practices regarding sexual behaviors and HIV/STIs?

Methods: The review followed the PRISMA guidelines and searches were conducted in four databases for the period of January 2007 to August 2017. Studies were assessed against predetermined inclusion and exclusion criteria. Included studies were peer-reviewed, written in English with online full-text availability and reported data on transgender and gender-diverse prisoner experiences relevant to the research question.

Results: Eleven studies (nine qualitative, one quantitative, one mixed-methods; nine in USA, two in Australia) met the criteria for review. Four studies were of high quality, six were of good/acceptable quality, and one study was of modest quality. Transgender and gender-diverse prisoners reported a range of challenges which included sexual assault, discrimination, stigma, harassment, and mistreatment. Information on their sexual health and HIV/STIs knowledge, attitudes, practices is in short supply. Also, their lack of access to gender-affirming, sexual health/STIs and mental health services is commonplace.

Conclusions: The experiences of transgender prisoners as reported in this review are almost uniformly more difficult than other prisoners. Their “otherness” is used as a weapon against them by fellow prisoners through intimidation and violence (including sexual) and by prison officers through neglect and ignorance.     

Prisoners on the Fireline: The Application of Ethical Principles and Guidelines to Prison Fire Camps

Our society gives certain rights and protections to those who are punished and incarcerated, deeming them a vulnerable group in need of additional protections because they are under state control. Despite these protections, prisoners are still susceptible to mistreatment and abuse. This paper delves into one area in which prisoners are particularly vulnerable—the use of prison labor to fight wildfires in the western United States. In this paper, I first broadly discuss prison labor, before going into the current ethical principles and guidelines in the field of corrections that address the treatment of prisoners and prison labor. I argue that these principles and guidelines should be augmented to help those in corrections to make decisions about what is ethical; suggesting that how researchers evaluate proposed research projects could serve as a model for decision-making. I then introduce prison fire camps, considering whether they are ethical by research ethics principles, and suggesting how they can be changed to better reflect the values professed by our society.     

Discussing Racial Justice in Light of 2016: Black Lives Matter,a Trump Presidency,and the Continued Struggle for Justice

The broad fields of ethical reflection on racialization, racial justice, black liberation theology, and queer theology of color must come to terms with the year 2016, which can be framed on one side with the Black Lives Matter movement, and on the other side with a presidential election cycle in which racism and racial justice played particularly salient roles. Against this backdrop, this book discussion looks at recent literature on racial justice asking three questions. How does historical consciousness shape contemporary ethical thought on racial justice? In what ways do the intersectionalities of gender and sexuality, immigration and transnationality, class, and contemporary culture present particular challenges and new possibilities? And how do the ethical frameworks of religious traditions contribute to the development of public theology for racial justice? The conclusion considers how religious ethics concerned with racial justice does harm or contributes to religiously grounded responses to racial injustice. Reflection on these questions points to the need for ongoing engagement with the black experience—broadly construed and within the context of multiple intersections—in the United States and globally in ethical analysis. However, this in turn makes particular and critical demands on how it is that we are to both teach and read religious ethics and political theology at our institutions, as well as in the churches.