The cycle of violence is present in all stages of life in Timor Leste. The cycle of violence first begins in the family because this is where many children first experience various forms of violence. The cycle continues then on into school. East Timorese society, parents usually support teachers’ disciplinary practices without question. Could the significantly high incidence of children repeating grades or dropping out of school in Timor Leste be, in part, be a consequence of the punitive, negative or violent disciplinary methods of teachers? The cycle of violence continues then into adult life where people spontaneously use fear, intimidation, destruction and violence to solve personal, family or community problems and conflicts. Consequently, violence continues to be accepted, reinforced and repeated in each subsequent generation. In seeking to address this problem, I have proposed that an integration of the traditional custom of nahe biti and current restorative justice practices be gradually introduced into primary schools as a way of helping to educate young East Timorese people to deal peacefully with violence and harm.

1. Breaking the Cycle of Violence
A proposal for the adoption of restorative justice into Primary schools in Timor Leste
Diamantino de Assis
Instituto Católico para a Formação de Professores Diocese de Baucau (ICFP Diocese Baucau)

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Breaking the Cycle of Violence:
A proposal for the adoption of restorative justice into
Primary schools in Timor Leste
Diamantino de Assis, B-Teach, Med.
E-mail: ddassis@icfpmarista.edu.tl
Instituto Católico para a Formação de Professores Diocese de Baucau
ICFP Diocese Baucau
2019

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Abstract
The cycle of violence is present in all stages of life in Timor Leste. The cycle of violence first
begins in the family because this is where many children first experience various forms of
violence. The cycle continues then on into school. East Timorese society, parents usually support
teachers’ disciplinary practices without question. Could the significantly high incidence of children
repeating grades or dropping out of school in Timor Leste be, in part, be a consequence of the
punitive, negative or violent disciplinary methods of teachers? The cycle of violence continues
then into adult life where people spontaneously use fear, intimidation, destruction and violence to
solve personal, family or community problems and conflicts. Consequently, violence continues to
be accepted, reinforced and repeated in each subsequent generation. In seeking to address this
problem, I have proposed that an integration of the traditional custom of nahe biti and current
restorative justice practices be gradually introduced into primary schools as a way of helping to
educate young East Timorese people to deal peacefully with violence and harm.
Key words: Nahe biti boot, restorative justice, violence, peace, educate, primary.

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The cycle violence
Introduction
The Timorese people have been living with the cycle and effects of violence for many generations.
What can be done to break, or at least interrupt this perpetual cycle of violence? How do people
learn to behave responsibly, in peace and justice, in response to inappropriate or wrong
behaviours, being hurt, wronged or harmed by another? How do people learn to resolve conflict
in a way that brings reconciliation, peace and harmony into the community and their personal
lives? How can teachers, or the whole school community, help to facilitate the cultural and
behavioural transformation required by adopting non-violent or peace-building approaches to the
resolution of problems or conflicts in the school setting?
While there are possibly many different responses to these questions, I wish to propose to all
those responsible for educational leadership and policy making in Timor Leste that the concept,
philosophy and practice of restorative justice be introduced into all schools in East Timor. I make
this proposal because restorative justice practice has over more recent years shown to be one of
the most effective means of addressing issues of violence, harm and inappropriate behaviour in
different school and local communities across the globe. Drawing on substantive research, this
article will focus on what restorative justice means, its links to traditional East Timorese practices
of reconciliation, how it is practiced and the benefits and challenges of introducing it into primary
schools in Timor Leste. This proposal has significant implications for educational policy makers,
school leadership and management, school policy, curriculum development, teacher-student
relationships and teaching and learning, as well as making a significant contribution to the much
needed promotion of peace and reconciliation in Timor Leste society.
Historical context
While fear and violence was evident during pre-colonial times, there is ample evidence that such
was the case during the 450 years of Portuguese colonialism and the 24 years of occupation by
Indonesia. During these periods, Timorese people lived under administrative rule that was strict,
unsympathetic and punitive. Little respect or appreciation was shown for the dignity of individual
East Timorese persons, or for their cultural customs, rituals and values. This reality was
particularly evident during the years of Indonesian occupation, and during the period immediately

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after the national referendum for independence, when the majority of East Timorese people lived
in constant fear of intimidation, being forcibly detained or tortured, or suffering physical, social,
domestic or sexual violence. In 2005, the Commission for Reception, Truth and Reconciliation in
Timor Leste (CAVR) handed down its report entitled, ‘Chega!’ (a Portuguese word meaning “no
more, stop, enough!”). From the Commission’s extensive research the report detailed findings
and made recommendations regarding human rights violations committed during the period 1974-
1999. During this period, CAVR estimated there were approximately 102,800 conflict related
deaths, 55.5% of households were displaced, approximately 10,000 people were detained during
the conflict, between 4,500 and 9,000 people were tortured and approximately 800 women
reported sexually-based violations. The manner in which violations were perpetrated against
children was often the same as adults (CAVR, 2005).
As can be expected, the experience of grief, anxiety and violence during the armed conflict and
resistance during Indonesian occupation has had both short and long-term effects on people’s
mental health, quality of life and subsequent behaviour. This sustained conflict leaves a deficit in
human capacity for building peace just when social reconstruction is essential. Hence, the all too
familiar patterns of violence continue to manifest themselves across all generations of East
Timorese society.
The cycle of violence
The cycle of violence is present in all stages of life in Timor Leste. The cycle first begins in the
family because this is where many children first experience various forms of violence. For
example, parents often use physical and verbal violence when disciplining or trying to control their
children. Older siblings or family members often mimic their parents’ behaviour. The cycle
continues then on into school. Teachers commonly use corporal punishment, hitting or slapping
children, making them kneel for long periods, blaming, bullying, humiliating or using other punitive
measures as part of normal disciplinary policy. Because teachers enjoy a high position of respect
within East Timorese society, parents usually support teachers’ disciplinary practices without
question. There is ample evidence that violent or negative behaviours by teachers toward children
have a significant effect on the teaching and learning process. Could the significantly high
incidence of children repeating grades or dropping out of school in Timor Leste be, in part, be a
consequence of the punitive, negative or violent disciplinary methods of teachers? The cycle of

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violence continues then into adult life where people spontaneously use fear, intimidation,
destruction and violence to solve personal, family or community problems and conflicts.
Consequently, violence continues to be accepted, reinforced and repeated in each subsequent
generation. As Thorsborne (2000) states, “It is clear that the seeds for violent behaviour are
planted early in the development of young people and that early intervention is critical to reverse
this trend” (p. 7).
Seeking a solution in traditional culture
In seeking to find an educational solution to this issue, we need to firstly look at how traditional
East Timorese culture deals with problems of conflict, harm and violence that occurs within the
community. Within traditional East Timorese culture a concept of reconciliation known as nahe
biti exists; which literally means ‘stretching or laying down a mat.’ Nahe biti involves a process of
opposing factions coming together for discussion and agreement in order to achieve consensus.
For example, someone steals a family goat. The perpetrator of the offense, if caught, would be
required to sit with the people who owned the goat and explain why he took the goat. The family
whose goat was stolen would then explain to the perpetrator what impact losing the goat had had
on them as a family. The parties would then try to reach an agreeable solution to recompense for
the loss of the goat. A simple ritual would then be performed to signify the reconciliation had been
attained.
As Babo-Soares (2004) emphasizes, nahe biti is not merely a process of reconciliation, but,
“forms part of a grand process that aims to link the past and the future and to bring society into
an ultimate state of social stability where peace, tranquility and honesty prevail” (p. 15). While
nahe biti is similar to restorative justice in which parties involved in a conflict come to resolve
issues together, in fact it has the much greater aim, which as Babo-Soares (2004) says is,
“continuing harmony and peace in the society” (p. 22). The focus on maintaining harmony and
peace underlines the primary importance in Timorese culture of the relationships that exist
between all elements of life and the cosmos. This informs guides and determines all aspects of
life and how life must be lived.

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The school as a centre for peace and reconciliation
Timor Leste’s 2002 National Development Plan (NDP) envisaged that by 2020 its people would
be well educated, healthy, highly productive, self-reliant, and espousing the values of patriotism,
non-discrimination, and equity within a global context. The NDP’s goals were to improve the
education status of the people; to contribute to the improvement of the economic, social, and
cultural well-being of individuals, families, and communities in Timor-Leste; and to promote
gender equity and empower women in Timor-Leste (World Bank, 2004). This plan and these goals
would suggest that Timor Leste’s schools are appropriate and important institutions to provide a
safe environment in which to educate and practice the values and principles espoused by the
restorative justice model. Morrison et al., (2005) state, “Within society’s web of regulatory
frameworks, the school system provides a solid foundation on which to build, as it is a central
institution in the development and education of all citizens” (p. 336).
It is also interesting to note that among its long list of recommendations of how best to address
the history of human rights violations and to promote reconciliation and peace-building in Timor
Leste, the Commission for Reception, Truth and Reconciliation in Timor Leste (CAVR, 2005)
recommended that:
A public education campaign similar to that already underway on domestic violence be
undertaken to educate parents, teachers and the community about the effects of physical
and emotional violence on children and to provide alternative forms of behavioural control
and character development (p. 171).
As will become clear, I propose that the introduction of restorative justice practices in schools and
the wider local community would more than adequately meet and address this recommendation.
Choosing to adopt restorative justice approaches in schools in Timor Leste would commit all
teachers, students, and parents to helping create schools that would become ‘Centers of peace
and reconciliation’ within the wider community. Therefore, as a principal social institution in the
nation, schools have the potential and the resources to help facilitate the weaving together of both
traditional and modern approaches to reconciliation, peace-building and conflict resolution, thus
contributing to the overall capacity building toward justice, peace and reconciliation in East Timor.

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Literature review
What is restorative justice?
While the literature contains a multitude of varied definitions of restorative justice, most
authors seem to agree that restorative justice is now understood as being primarily
concerned with understanding and repairing the harm done to relationships and people
through a process that engages all the individuals with a stake in a particular offence
(Marshall, 1999; Thorsborne, 2000; Karp & Breslin, 2001; Preston, 2002; Hopkins, 2002;
YJBEW, 2004a; YJBEW, 2004b; RJC, 2005; Blood, 2005; Morrison, Blood & Thorsborne,
2005; Blood & Thorsborne, 2006; Cairns, 2009). The Restorative Justice Consortium,
RJC (2005) describes restorative justice as follows:
The primary aim of any restorative process is for a positive outcome for all parties,
where individuals understand the harm they have caused and have been given the
chance to put right that harm, as opposed to condemning, punishing and excluding
individuals (p.6).
While practiced for centuries in ancient Arab, Greek and Roman civilisations, and then in
middle ages Europe (Preston, 2002), restorative justice was popularized in contemporary
practice when in 1974, Mark Yantzi, a Canadian probation officer, asked two young
offenders to meet their victims, apologise and make reparations (as cited in YJBEW,
2004a). Often contrasted with retributive justice, restorative justice stresses the
importance of relationships over rules. As Preston (2002) states, “It seeks at all times to
restore the relationships between people when these have been damaged by
inappropriate or offending behaviour” (p. 5).
What is restorative justice in the school setting?
Given the focus on the restoration of relationships in restorative justice, the implementation of this
philosophy in the school setting requires a significant shift in thinking, cultural change, beliefs
about discipline and practice (Preston, 2002; Hopkins, 2002; Blood, 2005; Morrison, Blood &
Thorsborne, 2005; Blood and Thorsborne, 2006). As Blood and Thorsborne (2006) state, “Moving
from a punitive rule based discipline system to a system underpinned be relational values requires

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a change in the hearts and minds of practitioners, students, their parents and the wider
community” (p. 2). This statement is an important reminder of the enormity of the task faced by
educators in Timor Leste in shifting from discipline and behaviour management, which is about
external controls, to relationship management, which requires an internal locus of control (Blood,
2005). As Morrison et al. state, “Transforming the mind-set associated with traditional discipline,
to one associated with restorative discipline is critical to the achievement of a culture change
within the school” (p. 339).
Restorative justice in schools, according to Hopkins (2002), needs to be considered in three
distinct ways: “as a set of processes and approaches; as a set of skills; and a distinctive ethos
and philosophy” (p. 144). The processes and approaches include formal and informal
interventions to repair the harm, such as mediation, conferencing, and healing circles where those
affected by a behaviour, a conflict situation or a problem, come together voluntarily to “talk about
what has happened, explain how they are affected by it, describe how they are currently feeling
about the situation and what they want to do to repair the harm caused” (Hopkins, 2002, p. 144).
The skills required by mediators, facilitators (teachers or parents) include “remaining impartial and
non-judgmental, respecting the perspectives of all involved; actively and empathically listening;
developing rapport among participants; empowering participants to come up with solutions rather
than suggesting or imposing ideas; creative questioning; warmth; compassion and patience”
(Hopkins, 2002, p. 145). The ethos, which is aimed at building, maintaining and repairing
relationships and community, encompasses such key values as “respect, openness,
empowerment, inclusion, tolerance, integrity and congruence” (Hopkins, 2002, p. 145).
Implementing restorative justice in schools, according to Thorsborne (2000) offers a number of
opportunities. Firstly it provides the opportunity for individual students and teachers to participate
in choosing together how they will solve problems of misconduct, especially interpersonal
violence. Secondly, it provides the opportunity to explore how the life situation of students, and
their families, could be improved and the system be ‘transformed’ so as to minimize further harm.
Thorsborne (2000) goes on to state; “by practicing a restorative approach to problem-solving,
schools are also made accountable for those aspects of structure, policy, organization, curriculum
and pedagogy which have contributed to the harm and injury” (p. 4). Hence, Restorative justice
is a “new way of thinking about and responding” to mentality of violence in schools setting which

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emphasizes the fundamental facts, that is current teachers’ mentality or attitudes, approaches to
corporal punishment, blame, bullying and problem solving methods, and/or current students
behaviours or attitudes in the continuing cycle of violence in society and repetition of violence in
the future” (Pranis & Bazemore, 1999).
An important point raised by a number of authors is that the practice of restorative justice cannot
be introduced or implemented in a piecemeal or ad hoc way if it is to be effective and successful.
What is required is a whole school approach, where there is congruence between the ethos and
practice by all those involved in the school community (Thorsborne, 2000; Braithwaite et al., 2001;
Hopkins, 2002; Preston, 2002; Solinas, 2003; Blood, 2005; Morrison et al., 2005; Blood &
Thorsborne, 2006). As Preston (2002) states, “Whole school involvement is at the heart of
effective school improvement” (p. 148). In fact, Wachtel and Gold (2001) say that, “if systems are
not inherently restorative, they cannot hope to effect change through an occasional restorative
intervention” (as cited in Solinas, 2007, p. 48).
Herein lays a significant challenge for East Timorese schools. Solinas (2007) warns that whole
school approaches require, “a complex and thorough process of clarifying values, professional
development, curriculum and organizational development, meaning the success of an all-
inclusiveness implementation has everything to do with readiness of the school taking it on” (p.
112). Solinas (2007) goes on to argue, “The decision to have restorative justice in the school, and
what the guidelines are, has to come from within the school community for it to be most
meaningful” (p. 113). Clearly, the writers seem to be suggesting that for restorative justice to work
effectively, it cannot be imposed from outside the school, it would require the majority, if not all
members of the school community to be involved and its practices must be integrated into all
aspects of the life of the school.
What are the benefits of introducing restorative justice in a school?
Various authors list the benefits of restorative justice in the school setting. Some say that
restorative justice: strengthens social bonds to prevent children, either bullies or victims, from
feeling isolated from or rejected by the school community (Thorsborne, 2000; Braithwaite et al.,
2001; Karp & Breslin, 2001; Hopkins, 2002; Preston, 2002; Morrison et al., 2005); helps to accept

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human weakness in the sense that every person is capable of hurting others (Braithwaite et al.,
2001), affirms human dignity (Braithwaite et al., 2001), heals harm (Thorsborne, 2000; Karp &
Breslin, 2001; Morrison et al., 2005) promotes personal commitment and emotional engagement
(Braithwaite et al., 2001; Morrison et al, 2005; Jeffs, N., & Finley, B., 2007), builds healthy
relationships (Thorsborne, 2000), reduces suspension and reoffending (Blood, 2005; Jeffs, N., &
Finley, B., 2007), promotes cultural change in the school (Blood, 2005; Morrison et al., 2005,
Blood & Thorsborne, 2006), parents are seen as partners in the problem solving, rather than
causing it (Blood, 2005), builds partnerships with community and becoming the centre of that
community (Blood, 2005).
In their research, Jeffs, N. & Finley, B. (2007) found that the benefits of restorative justice were
young people or students, staff members and parents felt empowered to handle conflict or
problem solving in positive ways; there was a greater commitment by everyone to take time to
listen to one another; it addressed ‘offending behaviour’ and helped to reduce the number of
young people entering the criminal justice system; it helped to contribute to a reduction in
exclusions, increased attainment levels and a better teaching and learning environment; and
increased feelings of safety for pupils, staff and visitors.
What are some of the difficulties or challenges of implementing restorative justice into the
schools community?
According to some researchers, some of the difficulties or challenges often experienced by
schools in implementing restorative justice practices into schools are: a shortage of time for
dealing with issues in a restorative manner and the time required for training, support and review
of practices (Karp & Breslin, 2001; Hopkins, 2002; Preston, 2002; Solinas, 2007); no clear
strategy or the wrong people involved (Preston, 2002); the relevance and openness to change,
particularly on the part of staff (Hopkins, 2002; Solinas, 2007); the difficulty in communicating
restorative justice’s intuitive appeal (Karp & Breslin, 2001; Solinas, 2007); the difficulty of ensuring
that the ethos and principles of restorative justice are embraced at every stage of the process
(Hopkins, 2002; Preston, 2002); the lack of commitment to the process by the leader of the school
(YJBEW, 2004a; YJBEW, 2004b); and resistance from outside the school (Karp & Breslin, 2001).

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While acknowledging some the difficulties listed here, Hopkins (2002) found that in her experience
of restorative justice practice in schools in the United Kingdom, “these obstacles tend to dissolve
once a school community is convinced a restorative approach can make a difference” (p. 148). In
Solinas’s (2007) Canadian study of restorative justice in schools, she reported that while
participants could easily point out reasons other people might see a change in a restorative
direction difficult or undesirable, or why others are unfamiliar with restorative justice, no participant
reported being personally opposed to restorative justice initiatives” (p. 102).
What factors are important for the introduction of restorative justice in schools?
According to the literature, the introduction and implementation of restorative justice into
a school community needs careful and effective planning and management (Braithwaite
et al., 2001; Preston, 2002; Hopkins, 2002; YJBEW, 2004a, Blood, 2005; Morrison et al.,
2005; Blood & Thorsborne, 2006). A school community is made up of a complex mix of
relationships, has a particular set of goals and priorities, and a culture often shaped by
the surrounding environment. Therefore for the introduction of restorative justice to reflect
its philosophy and principles the emphasis needs to on a collective rather than individual
development that moves from social adaption to social transformation in its approach
(Morrison et al., 2005). A number of writers urge those who choose to implement
restorative practices to be fully aware of the major shifts or changes it will ask of most
members of the school community, such as a shift in thinking, a change of heart, and the
realignment of beliefs about discipline, its purpose and practice (Preston, 2002;
Thorsborne, 2000; Blood, 2005; Morrison et al., 2005; Blood & Thorsborne, 2006). As
Blood and Thorsborne (2006) state, “Without understanding the enormity of this task a
few good people in each school will be working very hard to make a difference, with limited
support” (p. 2).
Drawing on the recommendations made by Preston (2002), Hopkins (2002), and the
Youth Justice Board of England and Wales (YJBEW, 2004a) the following is a kind of
checklist of key factors those seeking to implement restorative justice in schools would
do well to keep in mind:

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• Need for a clear vision: Provide information about what restorative justice is, how
it will be implemented, and by whom, what commitment and resources will be
required of the school prior to introduction
• Establish a whole school approach: A commitment from the whole, or vast majority
of the school community will make a big difference
• Importance of School leadership: The acceptance and support from the head
teacher (School Director) is crucial. The project would need to be led by someone,
or a steering committee, with a clear vision of how restorative practices add value
to the school. The experience and credibility of this person or the leadership group
is vital
• Have clarity about the respective roles, responsibilities and expectations of the
school in relation to those within or those from outside the school who are involved
in restorative practices
• Have a variety of people trained as facilitators in restorative practices
• Give sufficient time for restorative approaches to be introduced and then
implemented in practice
• Ensure there is a thorough integration of any approach to behaviour improvement.
For example, restorative approaches need to include clear procedures for
conducting restorative interventions and processes for referral if required
• Make formal links between the curriculum and restorative practices
• Ensure there is a clear and agreed understanding about what constitutes a
‘conference’ as this is central to effective restorative practice
• Ensure systems are in place to monitor and evaluate the success of the approach
• Promote the sharing of best practice among school practitioners and between
schools
• Ensure parental involvement in conferences. Keep parents informed and involved.

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Conclusion
In this article I have sought to highlight the problem of the cycle and history of violence that sadly
continues today to manifest itself at all levels of life of East Timor society. While Timor Leste is
now a free and independent nation, we are yet to learn how to free ourselves from all forms of
violence, conflict and harm that continue to bring physical, emotional or psychological injury,
suffering, injustice, dislocation, or death to far too many people. In seeking to address this
problem, I have proposed that an integration of the traditional custom of nahe biti and current
restorative justice practices be gradually introduced into primary schools as a way of helping to
educate young East Timorese people to deal peacefully with violence and harm.
The review of literature about restorative justice practices in schools in a number of
countries clearly reveals various restorative justice approaches are extremely effective in
helping restore the harm caused to relationships and people, particularly where there is
a congruent and coordinated implementation within the whole school. Many writers
emphasize that restorative justice is primarily about restoring relationships rather than
punishing, condemning, shaming or excluding offenders of violence and harm. The
majority of people who take up restorative justice practices in schools have reported
strong personal satisfaction in the positive outcomes achieved from the use of strategies
such as conferencing and mediation. As would be expected, the literature refers to a
number of challenges and difficulties involved in introducing and fully implementing
restorative justice into the school community. Some writers provided helpful reminders of
the radical shift that is required in thinking, heart and belief for restorative justice to be
adopted wholeheartedly by the majority of members of the school community. If
restorative justice was to be introduced into primary schools in Timor Leste, those
responsible for the implementation would do well to take heed of the collective wisdom of
practitioners and researchers in establishing best practice strategies.
Understandably, for educational leaders and policy makers to choose to adopt a form of
restorative justice appropriate for Timor Leste primary schools would initially require these
same people to understand clearly and be convinced of the value of restorative justice in
addressing the problem of violence and current discipline practice. Given the urgent

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educational needs currently facing the country making this choice would be a massive
undertaking in terms of allocation of time, resources and training.
Initially, I can see the wisdom of introducing restorative justice as a pilot project in two or
three schools to enable a time to experiment with how various restorative justice
approaches might work best in the context of Timor Leste. Running a pilot project would
provide opportunities for:
a) Experimenting with the integration of traditional methods of reconciliation ‘nahe biti’
and modern restorative justice practice;
b) Adapting and refining the approaches;
c) Gradually building a local pool of expertise.
It would be important that these pilot schools choose to take on such a project voluntarily,
rather than being required by an outside authority. The vision, philosophy and best
practices of restorative justice would need to be clearly explained and understood by all
the members of the school community as part of the introductory phase. As
recommended by a number of practitioners, the concept and practice of restorative justice
will need to be promoted as a whole school approach, rather than in a piecemeal fashion
or left in the hands of a few enthusiastic people. Of central importance is having a sizeable
group of East Timorese people trained as facilitators of restorative practices. These
people would then become the skilled trainers of other facilitators. The pilot schools would
also need to be given sufficient time, appropriate training support and the resources
required so as to ensure restorative justice is given the best chance to succeed. At the
end of the pilot project, the program would need to be thoroughly evaluated by an
independent researcher.
If Timor Leste is to have a secure, safe and sustainable future, its people, particularly the
young, will need to have the knowledge and skills of how to peacefully and justly deal with
harm, conflict and violence when this occurs, as it inevitably does. Already within the rich
cultural traditions and customs of East Timorese culture a vision and practice exists of
addressing the breakdown and disharmony in relationships. Restorative justice is

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proposed as a tried and effective way of building on what has helped to maintain peace
and harmony for countless generations.

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