A Lecture at the Institute of African Studies, Social Science Department, University of Ghana, Legon, 2007

1.  A. Background
 B. Prison Conditions-- Overview
 C. Commission For Spiritual Welfare-- Review
 D. Humane Aspects of Swedish Prison
System--Analysis
 E. Effects on Inmates Behaviour Investigated
 F. Concluding Remarks

2.  Kumla Prison, largest prison, Class 1 (closed
prison)
 Hall Prison, Class 1 (7 closed & 3 open)
 Norrtärje Prison, Class 2 (6 closed prisons)
 Hinseberg Prison (Women) Class 1, 2, 3.

3.  Nigerians
 Ghanaians
 Gambians
 Somalians
 Ehtiopians
 Kenyans
 Algerians and Egyptians
 Ivorians (Ivory Coast)
 Sudanese

4. Crime demographics
People of non-Swedish origin are overrepresented in Sweden's
crime statistics. During the period 1997–2001, 25% of the almost
1,520,000 offences were committed by people born overseas, while
almost 20% were committed by people with a foreign background
who were born in Sweden. Those from North Africa and the
Middle East were overrepresented.

5. Increase in the rate of reports of violent crime in Sweden from
1976 to 2006. In three decades, reported violent crime have
increased by about 200 %.

6.  58% Africans
 29% South Americans
 13% Middle East and other
 N= 200

7.  4% Rape related cases
 75% Drug related cases
 4% Theft
 17% Other offences
 N= 200

9. Sales
0
20
40
60
80
Rape cases
Drugs
Theft
Other
Type of offence
Sales

10.  Church of Sweden 50%
 The Swedish Mission 27%
 Baptist Church 12%
 Others (Salvation Army, SDA, Pentecostals,
Orthodox Church) 12%
 N= 52

12.  48% Christians
 38% Muslims
 4% Buddhists
 4% Traditional African Religion
 4% No affiliation
 N= 200

15.  Social deprivation
 Economic deprivation
 “A prison within prison” due to unfamiliar
culture
 Long sentencing (based on type of offence)
 Later deportation

16.  Loneliness
 Language problem
 medical treatment, which does not appear to
acknowledge the significance of cultural
factors.
 eating disorders with regards to unusual
foodstuffs
 low in the prison hierarchy.
 weather conditions, clothing and etc
 difficult for them to play in the system

17.  The problem of unemployment
 Their position in the prison's unofficial
economy and the low social status they have
frequently prevent them from getting the more
desirable prison jobs
 Some of them lack skills which become a
hindrance (e.g., Ghanaians and Nigerians)
 Some of them have no education at all (e.g.,
Somalians, Ethiopians, and Gambians)

18.  Some inmates feel embittered when they are put in
prison as a result of a mere quarrel with their own
wives. In many other cultures the wife is the
property of the husband. These inmates feel that
they have the right to beat their wives when they
misbehave and they don't see why they should be
arrested for doing that. This belief is contrary to the
Swedish law, which states that every person must be
respected and that no one is another person's slave.
(e.g., Muslim inmates)

19.  The majority of immigrant inmates find it a problem
to adapt to the prison life and also the food given to
them. They are used to their own cultural diet at
home. In prisons they are compelled to eat food
given to all the inmates. This makes some inmates to
cook or prepare their own dishes that affect their
meagre economy in prison.

20.  Drug related offences call for long duration of
sentencing which is a minimum 8 years up to
12 years (life imprisonment)
 According to Swedish Law: Those who have
not obtained Swedish Citizenship are usually
to be deported when they have served their
sentences. African inmates find this procedure
not justified as many of them have permanent
stay but not citizenship. (Chaplains are against
deportation)

21.  Families are separated when that happens. (it
could be a native Swede and a foreigner who
may be in a marriage relationship. Not easy to
cope with this problem. But it has to do with a
law). Children could lose their fathers or
mothers for ever due to this law and the
problem of separation.

22.  Sending them back to their countries does not solve
the problems. I think the authorities should
reconsider this law and make some changes. Inmates
with families and have responsibilities should be
made to go under a training. They should be taught
about the Swedish culture and other important
social life. Some inmates have received bad news
from friends who were deported. Some were beaten
and received severe injuries, others died as a result
of the poor treatments they received when they got
to their destinations

23. African inmates hope?

24.  Prison chaplains (different denominations)
 Deacons/Social workers
 Visiting groups/humanitarian purposes
(Salvation Army)
 Commission for Spiritual Welfare

25. 1571 (Christian visitations)
1952 (Full time priests in Prisons)
1952-1962 (Reorganised by parliament)

26.  Social work
 Availability of Priests
 Family counseling
 Crisis support
 Sexual harassment
 Counseling in general
 Dealing with guilt and reconciliation
 Young adult activities &
 Immigration problems

27.  1. Understand why prisoners are sentenced
 2. Those who are sick
 3. Immature inmates
 4. Physical handicapped
 5. Alcoholics
 6. Drug cases
 7. Issues about parole
 8. Inconsistency in sentencing (help with appeal
letters)
 9. Preparation for release & deportation

28. Six Important Functions in Their Work

39.  “I have consulted a psychiatrist before and the only help he
could offer was to prescribe some drugs/medicine for me.
When I contacted a priest he tried to help me in many
different ways. The priest, on the other hand, understood
that I am living in a world full of problems and that as a
human being I needed to be helped and supported. I become
happy whenever I have the occasion to converse with a priest.
Contact with a member of staff does not help me; 'yes' 'it
will be all right' 'you will get over it' 'this and that'. When I
approach or contact a priest there is a difference. I become
happy and feel much better in the end.”

40.  “I was using drugs but I stopped 8 months ago.
Through church services I decided to help myself
and give up this bad habit. I also attended some
programmes here at the prison. Probably due to the
constant contact with the priest I have learnt to
become quiet and alone most of the time. I do always
try to avoid criminal talks or conversations.”

41.  “Whenever I contact a priest I feel much better and
happy in my heart. There is a big difference between
talking to a supervisor and a priest. For instance,
the kind of look and the sort of heart the priest will
meet me with is quite different from what the work
supervisor will receive me with.”

42.  “Not long ago I was angry about myself which resulted in depression.
Therefore, I thought I could not live any longer. My contact with the
priest helped me. He supported me through his counselling and explained
things that helped me to get over the bad mood I experienced. He
encouraged me and asserted that “one should not loose confidence when
trouble comes, one must face and endure one’s problem”. I received
continuous counselling and support because I was on verge of
committing suicide“

 “The importance of the chaplains' work can be described as follows: It is
as if one is left all alone in a huge forest and after some weeks someone
puts up a tent nearby. It is simple, one therefore recognises that there is
someone who cares, one is no longer alone.”

43.  1. Church attendance
 2. Work and contact
 3. Deeply felt positive mood in connection with
work
 4. Intelligent manner and approach
 These have predictive powers on ”Changes of
behaviour of inmates”

44. F. Concluding Remarks
The priorities are based upon whether the needs of the
inmate concern that of spiritual, physical or the immediate
psychological restoration of the inmate's condition. If this
does not occur the individual inmate may cause extreme
harm to himself or herself. On the other hand less pre-
eminence is given to the concern of social needs of the
inmates. When it comes to carrying out these concerns,
empathy and pre-eminence is given to the former before
the latter. The investigation has illuminated on the fact
that there are hierarchies on the care areas in pastoral
counselling. The physical and spiritual survival of the
inmates come first on the agenda of the chaplains
working in the prisons.

46.  Offers PEACE to its numerous adherents and
brings SELF-COHESION to those who are
destitute and need to be consoled.
 This is the case of the African Inmates in
Swedish Prisons.

47. FAITH AND SOCIAL CAPITAL
Social Capital:
The term as defined by Moser in 1998 is “reciprocity within communities
and between households based on trust deriving from social ties.”
Here, emphasis is placed on localised reciprocity, as envisaged, for
example, in ideas of moral economy and social insurance (Scott 1976;
Platteau 1991).
One thinks of personal or family ties/networks, typically comprising near
and remote kin, as well as close family friends, who offer spatially diverse
potential means of support when past favours, are reclaimed.
According Berry (1989; 1993), where he emphasises another opinion, the
time and resources that are devoted to extending and nurturing such
networks, implying that they are much seen as an investment in future
livelihood security by rural households (See Frank Ellis, p.36).