omplished (Roberts, 1996, p.72-73). In theory, with circles aimed at making an amends for what events have occurred in the past, effectiveness may be a different feeling, or action for different clients. The assumption is that circles, and other alternative restorative justice models are aimed at improving the current system. So when looking at effectiveness, we need to recognize whether or not these programs are meeting their objectives (LaPrairie, 1995,p.86). In many cases the outcome of these objectives will result in the key term of satisfaction and fairness. These have directly related to the victims and how they feel after a meeting has taken place. Some examples may include whether the restitution was fair, along with whether the result of the circle was fair and helpful (Bazemore & Schiff, 2000, p47-48). Are Americans ready to implement aboriginal circles into our society?When looking at borrowing the peacemaking circles program, the idea between traditional native practices and non-native practices that is problematic is the goals that they try to achieve. With our borrowing of circles, we look at it as an opportunity to restore the community as a whole in the sense of healing. In the traditional practices, they look at it as balancing their tribe through ritual involving a supernatural force. Aboriginal practices look at peace between the community and the family through these supernatural forces. In the restorative justice effort, the circles need to be looked as a larger sense of continuing after the mediation process (Ulrich, 1999, p.430-431). In this new justice of implying, empowerment, healing, and participation, the result has been justice being everyone's business. In this case, the offenses and problems have been dealt in a more structured manner with the offenders, victims, and the community all helping (LaPrairie, 1995,p.528). A potential downfall of our current system in the future in implementing circ...
