MF 39 – How to Bring Peace between Police and Community
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MF 39 – Bringing Stillness and Peace between Police and Community
Cheri Maples is a dharma teacher, keynote speaker, and organizational consultant and trainer. In 2008 she was ordained a dharma teacher by Zen Master Thich Nhat Hanh, her long-time spiritual teacher.
For 25 years Cheri worked in the criminal justice system, as an Assistant Attorney General in the Wisconsin Department of Justice, head of Probation and Parole for the Wisconsin Department of Corrections, and as a police officer with the City of Madison Police Department, earning the rank of Captain of Personnel and Training.
Cheri has been an active community organizer, working in neighborhood centers, deferred prosecution programs, and as the first Director of the Wisconsin Coalition Against Domestic Violence. As Past President of the Dane County Timebank, Cheri was instrumental in creating its justice projects – the Youth Court, which is based on a prevention and restorative justice model; and the Prison Project, a prison education and reintegration initiative supported by multiple community groups.
She has incorporated all of these experiences into her mindfulness practice. Cheri’s interest in criminal justice professionals comes from learning that peace in one’s own heart is a prerequisite to providing true justice and compassion to others. Her initial focus was on translating the language and practice of mindfulness into an understandable framework for criminal justice professionals. Cheri’s work has evolved to include other helping professionals – health-care workers, teachers, and employees of social service agencies – who must also manage the emotional effects of their work, while maintaining an open heart and healthy boundaries.
(video above is a sharing or dharma talk by Lay Dharma teacher Cheri Maples during a 21-Day Retreat)
Cheri holds a J.D. and a M.S.S.W. from University of Wisconsin-Madison and is currently a licensed attorney and licensed clinical social worker in the state of Wisconsin.
(This is a summary transcript, listen to the episode for the full conversation)
What brought you to a meditation practice?
Either series of coincidences or perhaps miracles. I was certainly open to it. About 7 years into police career, was a street sergeant at the time. Had a back injury, from lifting a moped out of a squad car. Went to chiropractor, and in her waiting room she had the book, Being Peace. This got Cheri interested, started reading her own copy. Then she found a flyer for a retreat in Illinois, in 1991, and decided to go to this week-long retreat.
In those days Thay or (Thich Nhat Hanh), translated as teacher. In those days Thay did everything. Dharma talks by Thay, questions and answers. And they were taught sitting, eating, and walking meditation. It was lovely to stop and she got very interested in the practice. So she started practicing. She didn’t understand Buddhism very much. She had an intuitive understanding of it from practice.
Where there moments during this retreat for you that sort of woke you up?
There were several. For example, during eating meditation the first time she did it. She was such a fast eater, especially as a cop. You try to get food in as fast as you can between the next siren call. Wolf it down as fast as you could before the next call. To actually slow down and taste my food, be with it, and think of where it came from. Was a wonderful experience.
It was sitting and walking meditation. Of course just watching Thay walking to a room is a dharma talk in and of itself.
Bells, there were beautiful bells, not just the bells that were invited (rang) in our sessions. But this was in a Catholic college campus, so we’d also stop whenever those bells went off. We’d stop and take three breaths when we heard any kind of bell.
That was also the retreat where I had some tough questions. I still had a chip on my shoulder. I didn’t want anyone to know I was a cop. Was sure I’d be pigeon holed and people assume what my politics are, and that I only eat donuts. So I didn’t say much.
But there was this whole thing about the 5 mindfulness trainings, see below, taken from http://plumvillage.org/mindfulness-practice/the-5-mindfulness-trainings/
The Five Mindfulness Trainings
The Five Mindfulness Trainings represent the Buddhist vision for a global spirituality and ethic. They are a concrete expression of the Buddha’s teachings on the Four Noble Truths and the Noble Eightfold Path, the path of right understanding and true love, leading to healing, transformation, and happiness for ourselves and for the world. To practice the Five Mindfulness Trainings is to cultivate the insight of interbeing, or Right View, which can remove all discrimination, intolerance, anger, fear, and despair. If we live according to the Five Mindfulness Trainings, we are already on the path of a bodhisattva (someone who joyfully and wholeheartedly hears and participates in the “sorrows of the world”). Knowing we are on that path, we are not lost in confusion about our life in the present or in fears about the future.
1. Reverence For Life
Aware of the suffering caused by the destruction of life, I am committed to cultivating the insight of interbeing and compassion and learning ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to support any act of killing in the world, in my thinking, or in my way of life. Seeing that harmful actions arise from anger, fear, greed, and intolerance, which in turn come from dualistic and discriminative thinking, I will cultivate openness, non-discrimination, and non-attachment to views in order to transform violence, fanaticism, and dogmatism in myself and in the world.
2. True Happiness
Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to practicing generosity in my thinking, speaking, and acting. I am determined not to steal and not to possess anything that should belong to others; and I will share my time, energy, and material resources with those who are in need. I will practice looking deeply to see that the happiness and suffering of others are not separate from my own happiness and suffering; that true happiness is not possible without understanding and compassion; and that running after wealth, fame, power and sensual pleasures can bring much suffering and despair. I am aware that happiness depends on my mental attitude and not on external conditions, and that I can live happily in the present moment simply by remembering that I already have more than enough conditions to be happy. I am committed to practicing Right Livelihood so that I can help reduce the suffering of living beings on Earth and reverse the process of global warming.
3. True Love
Aware of the suffering caused by sexual misconduct, I am committed to cultivating responsibility and learning ways to protect the safety and integrity of individuals, couples, families, and society. Knowing that sexual desire is not love, and that sexual activity motivated by craving always harms myself as well as others, I am determined not to engage in sexual relations without true love and a deep, long-term commitment made known to my family and friends. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct. Seeing that body and mind are one, I am committed to learning appropriate ways to take care of my sexual energy and cultivating loving kindness, compassion, joy and inclusiveness – which are the four basic elements of true love – for my greater happiness and the greater happiness of others. Practicing true love, we know that we will continue beautifully into the future.
4. Loving Speech and Deep Listening
Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and compassionate listening in order to relieve suffering and to promote reconciliation and peace in myself and among other people, ethnic and religious groups, and nations. Knowing that words can create happiness or suffering, I am committed to speaking truthfully using words that inspire confidence, joy, and hope. When anger is manifesting in me, I am determined not to speak. I will practice mindful breathing and walking in order to recognize and to look deeply into my anger. I know that the roots of anger can be found in my wrong perceptions and lack of understanding of the suffering in myself and in the other person. I will speak and listen in a way that can help myself and the other person to transform suffering and see the way out of difficult situations. I am determined not to spread news that I do not know to be certain and not to utter words that can cause division or discord. I will practice Right Diligence to nourish my capacity for understanding, love, joy, and inclusiveness, and gradually transform anger, violence, and fear that lie deep in my consciousness.
5. Nourishment and Healing
Aware of the suffering caused by unmindful consumption, I am committed to cultivating good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I will practice looking deeply into how I consume the Four Kinds of Nutriments, namely edible foods, sense impressions, volition, and consciousness. I am determined not to gamble, or to use alcohol, drugs, or any other products which contain toxins, such as certain websites, electronic games, TV programs, films, magazines, books, and conversations. I will practice coming back to the present moment to be in touch with the refreshing, healing and nourishing elements in me and around me, not letting regrets and sorrow drag me back into the past nor letting anxieties, fear, or craving pull me out of the present moment. I am determined not to try to cover up loneliness, anxiety, or other suffering by losing myself in consumption. I will contemplate interbeing and consume in a way that preserves peace, joy, and well-being in my body and consciousness, and in the collective body and consciousness of my family, my society and the Earth.
Interview continued..
And someone asked me if I was going to take these 5 mindfulness trainings. And I said, I can’t take these, I’m a cop. During a question/answer session, I asked Thay about it, and that’s where he said. Who else would we want to carry a gun, but someone who will do it mindfully? So I took the 5 mindfulness trainings and joined a Sangha that was formed after that retreat. And slowly started developing a practice.
When you came back out into the world, it changed the quality and intentionality on how you confronted the day-to-day consumption of violence that police officers have to go through.
I don’t think anybody faces the consequences and results of poverty, racism, and violence on a daily basis more than cops. I had a very powerful experience right after the retreat that taught me a lot.
I came back to work, and I literally couldn’t understand why everyone had changed. Even the people I was arresting, it just seemed like they had gotten kinder in my absence. It was the energy I was putting out.
It was such a powerful experience for me. To realize that. It’s not like it lasted, but I did something that knew was very important for me, and that I could come back to.
I started realizing over time, we’re talking incremental changes here. That it was possible to start every call with the intention not to do further harm. Even if force was required.
Not to do further harm.
I have an example too that I wanted to talk about with you. Some time back I remember going to the airport to pick up my wife. I did not notice the speed sign, and went a little too fast coming into the airport. And a police officer stopped me and as he was walking to my vehicle. I recall being very still and peaceful place at that time. Perhaps I had come from a retreat as well recently. At any rate, my heart was calm in that moment. I could see the stress on the officers place. It was eye opening to me. I realized my own state of mind was then shifting his state of mind. I could see the tension drop off his face. It made me realize how important the quality of our being that we bring to every interaction and every encounter.
So true, love that example. It’s a powerful example how energy follows thought. What we tend to put out comes back at us.
So many of these awful things that are happening right now. The unnecessary use of deadly force. I often wonder in these interactions that happen. The main responsibility should be with the professional, but I often wonder if either person in the interaction was just able to calm down.
Just start turning that volume down, what would happen?
Whether it’s the police officer or someone like yourself, who’s trying to bring some stillness to that interaction. It makes a huge difference.
What you saw, is what happens a lot of the time. Police officers are taught to expect the worst from people. And they’re taught that their safety depends on it. That whole things needs to be reexamined.
And there’s already this kind of expectation of tension and plausible conflict just by the way the police officer has to not just figuratively put on body armor, but literally put on body armor.
Just imagine going to work, having to change, and with that change comes. I have small children, so kept things in a locker. You’re putting on a uniform. Before you even put on the outer clothing of a uniform with a badge. You’re putting on a bullet proof vest, gun-belt, weapons, you’re literally putting armor on. You’re preparing for work by putting armor on. Most places now require bullet proof vests, it’s not optional.
One of the things I wanted to explore. You know rational thinking often will say, you’ve got to be pro-active, and react (when someone provokes you, or in the case of a terrorist attack for example). But there’s something that happens (Thay calls that the miracle of mindfulness) when you inner disarm, when you bring that stillness in your heart, that then de-escalates the encounter, whichever encounter you then have. I think it can be extrapolated for example with wars as well, to all kinds of situations, like with the military and politics, where there’s a military reaction, rather than a calmer response to a provocation.
Well you see what happens. Thay would be the first to say, you can’t fight violence with violence. It’s so interesting, because I think..
Until we start learning from history, this will probably continue. We’ve just seen in the history books. Humiliating the Germans gave a springboard to Hitler. Then we bombarded Cambodia in ’73, which became fodder for the recruitment campaign of Khmer Rouge. and then the war in Iraq really led to Islamist fanaticism and the current crisis. As long as we continue doing what we’ve done, we’re going to get what we’ve always gotten.
What would this look like from the point of view of deep listening? To someone who might be looking at these crisis and provocations from the point of view of someone who is of the viewpoint that you have got to fight fire with fire, or else you’d be seen as weak. What ideas or advice would you have for someone who struggles with that.
That’s a really hard one. One is to recognize the responsibility that someone like the president of France has right now (This was recorded after the Paris attacks). As the US president had during 9/11. They need deep listening, people have to know that they’re not alone. There are times when you absolutely can’t let people, terrorists take over. But the answer is not bombing civilians, or tearing countries apart.
Someone who had interviewed all these ISIS people who had been prisoners, and what had motivated them there. And a lot of them were saying they’d lost their adolescence, because of the war. Lost all means of supporting their families, and a lot of it was plain financial, and some of it was hatred towards America for forcing them to live in a worn-torn country. And now we’re doing that to Syria. So what are the alternatives?
I’m not sure, but I am sure that we can’t continue to do the things we did. I do think that we need better intelligence, we need to understand the whole idea of interdependence. It’s not just an idea, we are all inter-related. What we do matters, what we do to ourselves and others.
There has to be some very careful thought about how to respond, and what is going to be the most effective response. We’ve learned over and over that that is not violence.
We can verify that in our own lives and with our practice, waking up, doesn’t matter what job we have. It’s the intention we bring when starting our day. If we come from a place from stillness and peace, and wanting there to be more love in the world. Then it changes our interactions everywhere.
So true. I was reading something by the Dalai Lama. He said, we’re all equal members of one and the same family. And the affairs of the entire world are our internal affairs. There’s a complete recognition of the internal and external, and how totally interdependent they are.
Can you imagine what it would look like if we had people running the world, who were mindful human beings?
Getting back to not letting ourselves get run over. It’s a different way for a police officer to come at a situation from a mindful perspective. Than carrying and using a gun is a compassionate action if you do have to use it. A different way to use a gun when coming from that place right?
Exactly the focus is always intention. What is my intention in this interaction. Is it to stop the violence to protect more people, or is it coming from a place of anger and vengeance and punishment? Those are two very different places to start an interaction with. Whether it is with an individual or with another country.
That’s one of the reason I appreciate what you’re saying. A lot of people would look at Buddhist practitioners and peace activists and they would ask. How does this apply in real situations where there is a threat and you do need to save someone, and it may require force to do handle that situation.
And folks need to understand that there are some encounters that demand the use of force. But again, not as many as people think. And this includes from the police officer’s perspective, and the militairy. And it can be done in a manner again from where the intention is. It can be done for the good of the most people possible. What would that be, what would that look like?
There’s a Buddhist parable. There was a captain of a ship, he had some 200 people on board. And he realized that this one guy who came on the boat, was going to do great harm to this people. Very mindfully he actually killed this man. And in his act he said out of love and compassion and to keep him from having to live with the karma of what he was doing. Very different intention, or very different place to start that interaction from, than most people would start from.
How would you work with the current situation where the police and the African American community are at odds in some places. How would you change that on a systemic level?
People have to understand that this is not a police issue. Questions have to be asked, why is racial profiling happening? Why is it happening. How is this happening in my own organization? Where are the individual and organizational decision making points were race is and can be a factor? And that is certainly. Race is and can’t be a factor in deciding who to stop. That is where it starts.
But this is not just a question for police officers. This is a question for all of us. How do we become more aware of the conscious and unconscious bias operating in our individual and organizational decisions making.
How do we begin to monitor and shift the unconscious agreements that lead to racial profiling. So for example, there are many officers, I’m only talking about my own department. There were not many officers in my department who walked around with a conscious belief that one race is superior to another. But if you’re walking around with unconscious biases of any kind…
Let’s take it out of the race context. Let’s say I belief Ford drivers are more likely to commit traffic offenses than Chevy drivers. So I’ll put myself outside Ford dealerships and stop more Ford drivers. Put myself in a position where more Ford drivers are. And I’ll stop a lot more of these drivers. And because I stop more of these Ford drivers than Chevy drivers. And because I’m going to stop more of them, I’m going to arrest more of them as well. Which reinforces my own bias.
The analogies are obvious. What makes it worse is that the racial disparities actually gets worse at each point in the system. So they start with who’s stopped. The racial disparity is so clear there, its been researched extensively. Who gets arrested is another decision making point. Who gets actually charged, is another decision making point, in terms of who gets prosecuted. Who gets sentenced, and how they get sentenced, whether it’s going to be jail or prison is another decision making point. And then there’s all kinds of decision making points, once someone is actually incarcerated. In terms of conduct violations, parole, who gets treatments. List goes on and on.
So it’s Cheri’s (as a member working in the criminal justice system), it is my responsibility to define where those decision making points are. And to do what I can about them. It’s important for all of us, no matter where we work to do the same thing.
And what would you recommend an organization do to reveal to expose or reveal these subconscious beliefs, these implicit biases?
One of the things I would NOT recommend is a talking head up on the stage, and have a “diversity training”. People just get resentful about that. There are experiential trainings that can be really helpful.
For example with racial profiling. We know police officers have this mechanism for training, it’s called fast training. It’s with simulators where they have to make decisions whether to shoot or not shoot with these infra-red weapons. The simulators will mark if they make the right decision or not. It’s a training exercise.
So why not use this same sort of technology and have officers making stops, and talk through exactly what is going through their minds. And why they are stopping and for what reason.
The other thing that is very important, and can be done anywhere.
It’s not so much what the mission statement of an organization is, but what are the unconscious agreements, that peers, employees, socialize each other to. They’re usually unconscious, unspoken, usually not talked about publicly, you won’t find them on paper. It’s important to get people together and just ask questions.
For example, as a young officer the first thing I got taught is where to go to get a free cup of coffee. By the time I was a sergeant I was interested in examining that norm. It wouldn’t have done me any good to say, hey I’m ordering you to not go to that coffee store, because I know they give out free coffee, and I see 4 squad cars out there all the time. That would have been a joke.
But if I can get people together and say, Hey, I know from the time I came on the department, I was told that you could go to get free coffee there. So let’s talk about it. Is that OK? So I’ve had those conversations about that, and when they talk about that, they raise their own consciousness.
They might have disagreements, about it. But it is out there, and the norm is challenged. I think that’s how you work to change ethical climates in organizations. You bring unconscious agreements into the conscious arena of dialogue. You don’t tell people to do things, but you make inquiries.
But you are talking to some extent about challenging the status quo in some organizations. Not everyone would be open to that, especially a top-down type organization. In some organization, if you question anything, your career promotion is up for grabs. What would you say for those situations, where people are afraid to speak up, or bring up issues they see?
Until I rose through the ranks, and was a captain….Everyone works in a team, at least in policing. I was just talking to my 7-8 people team about this. But what they do matters, and that can have a ripple effect. They then talk to 7 or 8 more people. There are ethics scenarios that can be acted out with 20 people at a time. The order is already there, it’s in the policy manual, don’t accept free things. There are good reasons for that.
Think of the gossip that goes on in organizations. How many organizations have a culture where you try to recruit somebody to your viewpoint behind closed doors? A lot of time is spend doing that. What if people made an agreement not to gossip? I did that, it was the most satisfying wonderful work experience I’ve ever had.
I told them that they are the ones to take responsibility for refraining from gossip. So let’s all agree on that, if we all want that. And I used the fourth mindfulness training (see above). Basically I said to them. How would it be, since we all talking about not liking the gossip, and politics that goes on in this organization. If we made a decision to take a complaint directly to the person we had it with, or somebody who could do something about it.
You had some buy-in at this point?
I didn’t say, let’s do it. I asked everybody, what is the biggest source of stress, the major stressor in this organization? That’s what they came up with, gossip, politics in the organization. What if we did something just on our team. Not an order, that wouldn’t be effective. We don’t make an agreement, unless everybody agreed on it. Everybody agrees to police each other. And they did, and then they brought it to the recruits, and they bought in to it.
So you changed the organizational culture at that point.
It all started in 2002 for Cheri at Plum Village, where she was chopping vegetables with someone. She had this image of seeing police officers walking hand in hand, trying to make peaceful steps on the earth. And the person she was relating that image to, said, “Sure, you can make that happen.” You can make that happen!
Thursday, the day after she said that to me, with an FAQ session with Thay. Cheri asked Thay to come to a retreat for police officers. He said to me that we don’t need to wait 2 years to do a retreat for police officers. We can do this next year, so in 2003 there was a retreat for police officers. That woman does not know the ripple effects of what she said to me, she will never know what she started.
Her practice was so much part of her, it came out without hesitation.
It did. I can’t even remember her name, or what she looked like, but I can remember the impact that she had on me.
So here you have a complete stranger that started all of these ripple effects that have reverberated on and on.
Is this something that you’d recommend for all police departments. To have a yearly or so retreat?
I’m working with someone in the DC area to hold a retreat for police officers on the east coast next year. So I’m hoping that we’ll get a lot of people there.
One of the things in terms of deep listening and understanding that has to happen..I really believe that trust isn’t going to be restored between police departments and their communities without dialogue.
Police officers have to meet in small groups with community members, and we have to tell each other. Police officers have to tell community members, and community members have to tell police officers what it’s like for them.
And listen to each other. That has more of an impact than anything else I can think of.
At the end of the retreat for police officers, Thay asked to hear from police officers. I’d never heard police officers share like that in my life. And I’ve never seen a community respond to them like they did. That had a big impact on me. I think that has to be replicated.
And communities also have to put pressure on their police departments. They have to understand what it’s like.
But the communities also have to ask questions.
- What is your standard for using deadly force? Police officers have the ability to use an employer state sanctioned violence. And communities have the right to know under what circumstances they’re using it. And why? And how it’s being trained for. And those are important questions that every community needs to ask.
Is there anything else you’d recommend to folks who don’t currently have a retreat to go to, where they can cultivate that peace in their heart-mind? When they step in their patrol car or wherever they are in situations of conflict?
- To understand the cycle. So many people are either very hyper vigilant to keep themselves safe. Which produces adrenaline. Or multi-tasking like crazy. Especially people responding to trauma, there’s a lot of adrenaline that gets produced in those situations. The research shows that, that adrenaline pushes you out of the normal, and it takes 24 hours to return to normal. But people go back to work before that. So a lot of the time what people experience is this spike. They’re at the top of their game. They have humor, they can make quick decisions, they’re not procrastinating. Then they go home. They’re listless, don’t have any energy. They start to project that unto the people that are at home. I’m feeling better at work. At home is where I can’t make decisions, procrastinating, a lot of the things that look like depression at the bottom of that cycle. I see that over and over. There are people that have researched and talked about this.
Watering the Seeds of Joy
- So one has to do some very pro-active things. And one of the most important things is watering the seeds of joy. What are the things that you really like to do? Here’s the trick though. If you wait until you feel like doing them, you’re not going to do them. But if you schedule them pro-actively, you will do them.
When you’re at work there are a number of things you can do..
- Take 3 breaths….Each time you get a call, before you respond, before you do anything. Find reasons to take 3 breaths during your shift during your work. If you get a lunch break, you can get off the street, and chose to eat mindfully. If you’re in an office close your door and spend 15 minutes eating mindfully. Rather than eating on the computer or while driving.
- The most important thing anyone can do is to develop a daily practice. To learn how to still and disengage from your mind, and to learn how to understand that your thoughts are not the truth. They are a result of your conditioning. When you really get that, things become very different. And you get that from being still, through practice, through learning how to be mindful. And there are so many tools available to us. Everyone can access to a podcast. There are so many people out there offering tools, so many tools in how to meditate, and learn mindfulness.
- If you’re a police officer, go to the Center for Mindfulness and Justice. Watch the calendar, and come to the retreat.
- Read Thich Nhat Hanh’s book, Keeping the Peace. The book which came out of the retreat for police officers.
I was thinking about my first retreat with Thay’s. Part of this is also self-acceptance. Especially in the west, we have the problem of self-loathing. That we don’t even think we deserve to get 3 breaths. Than that could be another obstacle.
That’s so important I think too. Pema Chodron says that she gets the same letter from everyone of her students in some form. And that letter says, “I’m the worst person in the world, help me”. And in some way it’s like that. And right away there’s one thing we can do about that.
We can undo what the Buddha called “the second arrow”.
In other words, for example, and event happens with me and my son that is extremely stressful and leads to suffering. That suffering is an event that has occurred. But if I start to say, “bad mother” to myself. That is suffering added to suffering. That is the second arrow, and the kind of suffering that we can control.
That is another thing that meditation and mindfulness help us do.
They help us recognize our self-talk. And it is so helpful to recognize our judgments. And they help us become friendly with ourselves.
For example, one of the questions that I started asking myself through meditation was, when will I be enough, and what would make me enough?
Another one I started asking myself, is what would I do in this situation if I didn’t have an ego? To protect, defend and build up. What would my actions look like?
This practice is not about a goal of enlightenment, it’s about transformation.
It’s about transformation and freedom.
Getting those arrows out of the way, is very freeing.
Learning not to shoot them in the first place, wouldn’t that be freeing? (laughing)
I just want people to take advantage of all the resources and teachers out there right now, so take advantage of them. Thay has so many podcasts out there as well. And I think retreats are so important. If you’ve never been to a retreat, it’s like an acceleration what you might get from 60 times of trying to meditate on your own. Not only do you get instruction, but you have other people, and you all contribute energy. You’re contributing to it, and you’re drawing from it. And you’re letting the details, the to-do lists, go for a few days, so you can totally devote yourselves to this. So find a retreat and go to it.
Thanks again!
Resources
- Thich Nhat Hanh’s book, Keeping the Peace
- Center for Mindfulness & Justice
- Center for Mindfulness & Justice Facebook page