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The purpose of this essay is to explore and analyze non-Western modes and rituals of conflict reduction in Arab-Islamic societies. The necessity for such a study also stems from the dearth of available works relating conflict management and resolution processes to indigenous rituals of reconciliation. There is a need to fathom the deep cultural, social, and religious roots that underlie the way Arabs behave when it comes to conflict reduction and reconciliation.
Religious beliefs and traditions are also relevant to conflict control and reduction, including the relevant resources in Islamic law and tradition? Different causes and types of conflicts (family, community, and state conflicts) need to be considered, as do indigenous techniques and procedures, such as wasta (patronage-mediation) and tahkeem (arbitration). The rituals of sulh (settlement) and musalaha (reconciliation) are examples of Arab-Islamic culture and values and should be looked at for insight into how to approach conflict resolution in the Middle East. Finally, there is the need to consider the implications of these issues and insights for practitioners and policy makers. To what extent is an integration of Western and non-Western models of conflict reduction and reconciliation possible?
Conference participants were initially uncomfortable with and suspicious of the theory and techniques of Western conflict resolution. Mixed feelings were expressed about the applicability of conflict resolution in the Lebanese social context. A Christian banker who was educated in the United States noted that conflict resolution theory was initially forged in labor management relations in the United States and that later it was applied to business and then to community relations and academia. He raised an important methodological question: &#147;How can a theory which is supposed to be dealing with definite, programmed, institutionalized relationships deal with the unprogrammed, informal, and random relationships characteristic of social and political contexts in a totally different society?&#148;
A Muslim academic and social activist declared that a better concept would be &#147;conflict management&#148; because &#147;it is impossible completely to solve conflicts; the existence of conflicts goes together with human existence.&#148; He raised the related point that conflicts were interrelated, the resolution of one conflict was contingent upon the resolution of other conflicts. &#147;The crisis of Lebanon and the Middle East are the best proof of what I am saying,&#148; he concluded.11
Sociologically, the peoples of the Middle East remain famous for their loyal attachment to their families, distinctive rituals of hospitality and conflict mediation, and effective and flexible kin-based collectivities, such a s the lineage and the tribe, which until quite recently performed most of t he social, economic, and political functions of communities in the absence of centralized state governments.16 Family in the Middle East is dominated by the powerful role patriarchy plays in decision-making.17 The father&#146;s authority in his family is an integral p art of the more general authority system. Patriarchal authority maintains not only the genealogical cohesiveness of the family but also the cohesiveness of social life. This patriarchal pattern of power is made concrete and takes shape in the primacy of the zaim (leader) of the family. The zaim controls and defends the cohesiveness of the family inside the group as well as in the relationships between the family and other families. The zaim acts as the family referee and sanctions conflicts that erupt within his family, while controlling the solidarity and support within and between family members. He acts as the family&#146;s ambassador towards outsiders. Given that every villa

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This OER covers law enforcement, criminal courts, sentencing, penal institutions, and community-based sanctions. It also includes historical and contemporary perspectives on components of the criminal justice system, as well as the legal and constitutional frameworks in which they operate.Learning Objectives: Students will increase the breadth of their knowledge and understanding of the American Criminal Justice System. Students will enhance their critical thinking skills via writing, reading, and discussion. Students will learn the history, functions, responsibilities, processes, and importance of each component of the criminal justice system. Students will become familiar with research and its relationship to criminal justice policy. Students will use the foundations learned about the American criminal justice system in future CCJ courses.Additionally, myths and controversies are incorporated in the course covering the above-noted content areas in the American criminal justice system. In our experience, this tends to be the most exciting part of the class. It also helps students build all learning outcomes through assignments, readings, and materials covered in class. The primary goal when writing this book was to make it easy to read, with fun examples, thought-provoking discussion questions, and is accessible to all to ensure that students would read. The content level targeted first-year students who are taking their first course in Criminology and Criminal Justice, but also as a general education course for those that may not intend to major. In order to ensure each area has accessible materials for the course and meets our learning objectives and goals, we have conducted preliminary research in order to determine our best option is moving forward.Order a print copy: S.
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