Abstract The article posits that institutional violence undermines attempts at restorative justice to compensate the children of femicide victims in Ecuador. The analysis is based on more than a hundred judicial sentences issued between 2014 and 2021 in six provinces of the country. In addition, 20 in-depth interviews were applied to male and female officials of the judicial system and of the social protection system for victims. A causal model was also constructed that demonstrates the consequences of institutional and gender-based violence. Among the main findings, it was found that there is a limited understanding on behalf of judicial officials regarding the implications of comprehensive reparations for the other victims of femicide. In other words, in the judicial sentences reviewed, it was found that not all the legal mechanisms for the reparation of sons and daughters of lethal victims of gender-based violence (reparation, rehabilitation, compensation, symbolic measures, and guarantees of non-repetition) are always ordered to be applied. These results reveal that these children are victimized by society and by the state when the latter does not do what is possible to restore their rights.

Resumen El hecho de que la violencia institucional anula los intentos de la justicia restaurativa por reparar a los hijos y a las hijas de las víctimas de feminicidio en Ecuador motiva la reflexión del presente artículo. El análisis se basa en más de un centenar de sentencias judiciales emitidas entre 2014 y 2021 en seis provincias del país. Además, se aplicaron 20 entrevistas en profundidad a funcionarios y funcionarias del sistema judicial y del sistema de protección social de víctimas. También se construyó un modelo causal que evidencia el conjunto de consecuencias derivadas de la violencia institucional y de género. Entre los principales hallazgos se encontró que existe una limitada comprensión por parte del funcionariado judicial de lo que implica la reparación integral de las otras víctimas del feminicidio. Dicho de otro modo, en las sentencias judiciales revisadas se pudo constatar que no siempre se ordena la aplicación de todos los mecanismos legales para reparar a los hijos y a las hijas de las víctimas letales de la violencia de género (reparación, rehabilitación, indemnización, medidas simbólicas y garantías de no repetición). Estos resultados revelan que estos niños y estas niñas son victimizados por la sociedad y por el Estado cuando este no hace lo posible por restaurar sus derechos.

Abstract This paper examines the alternative solution known as "reparatory agreements" contemplated in the Chilean Code of Criminal Procedure as a cause for extinction of criminal liability. For this purpose, its most relevant characteristics are examined, contrasting them with the postulates of restorative justice and based on this contrast, its relevance as a cause of extinction of criminal liability is reviewed, as well as the similarities with other similar causes and whether or not it belongs to the expressions of forgiveness.

Resumen El trabajo examina la salida alternativa denominada “acuerdos reparatorios” que contempla el Código procesal penal chileno como causa de extinción de la responsabilidad criminal. Para ello, se abordan sus características más relevantes, contrastándolas con lo que postula la justicia restaurativa o reparativa y, a partir de este contraste, se revisa su pertinencia como causa de extinción de la responsabilidad penal así como las similitudes con otras causas similares. Para finalizar, se pretende dilucidar si los acuerdos reparatorios pertenecen o no a las expresiones del perdón.

Resumen Este ensayo explora el vínculo entre la educación dialógica (experiencia dialógica) y la educación física (experiencia motriz) como una oportunidad de promoción de una cultura democrática en el territorio escolar. Se examina cómo el diálogo se convierte en un dinamizador del conocimiento colectivo y la participación activa y democrática, con base en las propuestas teóricas de John Dewey, Jürgen Habermas y Paulo Freire, principalmente. Se reflexiona sobre la importancia de la interacción motriz y el diálogo en el desarrollo de una cultura democrática en la educación física, subrayando cómo su integración en el currículo escolar, la perspectiva didáctica disciplinar y el rol del profesorado pueden enriquecer un ambiente de aprendizaje democrático. Sin embargo, se señalan los desafíos que enfrentan las y los educadores al intentar priorizar las experiencias dialógicas en prácticas educativas motrices que aún favorecen el movimiento por sobre el diálogo. A pesar de estas tensiones, se exploran oportunidades como el juego espontáneo y la problematización a través de preguntas reflexivas, que ofrecen vías para fomentar el diálogo como fundamento democratizador en la educación física. En conclusión, se argumenta que la promoción del diálogo en la experiencia motriz es fundamental para cultivar una educación física para una ciudadanía activa y democrática.

Abstract This essay explores the link between dialogic education (dialogic experience) and Physical Education (motor experience) as an opportunity to promote a democratic culture in the school environment. It examines how dialogue becomes a catalyst for collective knowledge and active, democratic participation, based primarily on the theoretical proposals of John Dewey, Jürgen Habermas, and Paulo Freire. The importance of motor interaction and dialogue in developing a democratic culture in Physical Education is reflected upon, emphasizing how their integration into the school curriculum, disciplinary didactic perspective, and the role of teachers can enrich a democratic learning environment. However, the challenges faced by educators when attempting to prioritize dialogic experiences in motor educational practices that still favor movement over dialogue are noted. Despite these tensions, opportunities such as spontaneous play and problematization through reflective questioning are explored, offering pathways to promote dialogue as a democratizing foundation in Physical Education. In conclusion, it is argued that promoting dialogue in motor experiences is fundamental for cultivating Physical Education for active and democratic citizenship.

Resumen En este artículo resaltamos la necesidad de transformación de la escuela en países que transitan por una etapa de posconflicto, como Colombia. Uno de los aspectos esenciales de dicha transformación atraviesa la forma misma en que ejercemos la justicia en el contexto educativo. En ese sentido, proponemos una reflexión sobre dos corrientes de justicia: la justicia retributiva y la justicia restaurativa en el contexto escolar, haciendo énfasis en esta última. Sostenemos que, en un país como el nuestro, donde el conflicto armado ha sido negado por décadas y hasta cierto punto ha permeado nuestra forma de relacionarnos con el otro, es fundamental que la escuela y el docente se impliquen en esta transformación. El paso de un modelo de justicia a otro en el contexto escolar no ha sido fácil en Colombia. Sin embargo, a través del compromiso de los docentes se ha logrado concretar experiencias exitosas de implementación de la justicia escolar restaurativa. Concluimos que la figura del docente es esencial para la construcción de una cultura de paz.

Abstract This article emphasizes the need for transformation that schools must undergo in countries going through a post-conflict stage, such as Colombia. One essential aspect of this transformation involves the very approach to administering justice in the educational context. In this regard, we propose a reflection on two streams of justice: retributive justice and restorative justice within the school setting, with a particular emphasis on the latter. We maintain that in a country like ours, where the armed conflict has been denied for decades and has, to some extent, permeated our way of relating to others, it is crucial for schools and teachers to be involved in this transformation. The transition from one model of justice to another has not been easy in Colombia; however, through the commitment of teachers, successful experiences of implementing restorative justice in schools have been achieved. We contend that the role of teachers is essential for building a culture of peace.

Resumo A atualidade da Epiqueya (Epikeia, do grego, equidade) cumpre um papel central na compreensão atual do Estado liberal e democrático de direito. Em termos gerais, a tensão das correntes positivismo-antipositivismo é vista como manifestação das preocupações contrapostas que rodeiam a atividade de interpretação jurídica, sobretudo no marco da atividade judicial. Enquanto o positivismo tende a privilegiar a seguridade jurídica, o antipositivismo favorece os argumentos de Equidade e de Justiça material. O antipositivismo, insistirá com análises refinadas e busca desmascarar os verdadeiros motivos ou interesses das dinâmicas de poder que subjacem a uma decisão jurídica. Dentro da problemática da tensão das correntes positivismo-antipositivismo, a pesquisa lança luz à questão do papel da vítima. Por meio de metodologia analítica-descritiva que envolve a pesquisa qualitativa, com investigação bibliográfica e documental, o presente artigo vale-se do método hermenêutico e da Tópica aristotélica, investigando a Justiça Restaurativa, e teve por objetivos demonstrar que, sendo equilíbrio, a Equidade viria a ser a Justiça da Justiça jurídica. A hipótese consiste em constatar os novos paradigmas para a Justiça no século XXI, dentro do contexto de proteção às vítimas. Como resultado, analisa o PL 3.890/1990, que tramita na Câmara dos Deputados e visa instituir o Estatuto das Vítimas na legislação brasileira, uma dimensão social da Justiça do Século XXI, concluindo que há uma insuficiência do sistema legislativo brasileiro para a proteção das vítimas.

Abstract The topicality of Epiqueya (Epikeia, from the Greek, equity) plays a central role in the current understanding of the liberal and democratic State of law. In general terms, the tension between the positivism-antipositivism currents is seen as a manifestation of the opposing concerns that surround the activity of legal interpretation, especially within the framework of judicial activity. While positivism tends to privilege legal certainty, anti-positivism favors the arguments of Equity and material Justice. Antipositivism insists on refined analysis and seeks to unmask the true motives or interests of the power dynamics that underlie a legal decision. Within the problematic of the tension between the positivism-antipositivism currents, the research sheds light on the question of the role of the victim. Through an analytical-descriptive methodology that involves qualitative research, with bibliographical and documentary research, this article uses the hermeneutic method and the Aristotelian Topic, investigating Restorative Justice, and aimed to demonstrate that, being balance, Equity would become the Justice of legal Justice. The hypothesis consists of discussing new paradigms for Justice in the 21st century, within the context of protecting victims. As a result, it analyzes PL 3.890/1990, which is being discussed in the Chamber of Deputies and aims to establish the Statute of Victims in Brazilian legislation, a social dimension of Justice in the XXI century, concluding that there is an insufficiency in the Brazilian legislative system to protect victims.

Academic dishonesty among students is a persistent problem in higher education institutions throughout the world, including in South Africa. The traditional methods of dealing with academic dishonesty have not succeeded in curtailing the rise of this phenomenon. Dissatisfied with the methods, some countries have started searching for other ways of responding to academic dishonesty. One such way is restorative justice, which is not a new phenomenon in the history of dealing with disciplinary problems in the education environment. International research shows its potential to enhance academic honesty among students. This article examines restorative justice as an alternative method of dealing with student academic dishonesty in South African higher education institutions. After reviewing the literature the article concludes firstly that restorative justice can reduce academic dishonesty, and secondly, that restorative justice can inculcate a good behaviour among students. The article recommends that restorative justice be adopted as one of measures to deal with academic dishonesty in South African higher education institutions.

La résolution alternative des conflits, la lutte contre la discrimination et le harcèlement, la diversité et l'inclusion dans l'enseignement supérieur ont été au centre de mon travail au cours des quatre dernières années. Les espaces dans lesquels je me suis immergée comprennent le processus de transformation à l'Université de Witwatersrand (Wits) avec de multiples parties prenantes, le travail de transformation à travers le système d'enseignement supérieur sud-africain avec les membres du corps académique, les dirigeants et les gestionnaires, et plus récemment, et peut-être le plus important, ma participation au Panel de l'Université du Cap (UCT) qui a été nommé par son Conseil à la fin de 2022 pour enquêter sur les échecs de la gouvernance à l'université, ainsi que mon travail de facilitation dans le cadre du processus de transformation à l'Université de Stellenbosch depuis 2023. Ces expériences ont parfois été bouleversantes, dérangeantes et m'ont permis d'apprendre à «être à l'aise avec l'inconfort», une idée que j'aborde ailleurs dans «Doing Transformation : Building Transformative Practices from the Bottom-up». Dans la droite ligne de ce travail, cette pièce est une réflexion sur la manière de donner un sens à une série d'interactions et d'expériences profondément stimulantes et bouleversantes, mais néanmoins gratifiantes. D'une certaine manière, cet article fait progresser ce travail en réfléchissant plus attentivement à une approche plus approfondie de la pratique transformative. Mes réflexions autoethnographiques dans cet article font partie d'un ensemble plus vaste de travaux sur la théorie du changement ou sur ce que nous pouvons rencontrer en tant qu'activistes, professionnels, dirigeants et managers dans le cadre de l'action pour le changement. Dans cet article, j'examine ce que le travail de transformation en profondeur peut impliquer, ce qu'il révèle, comment nous pouvons le comprendre et ce que nous pouvons considérer comme outils et moyens d'aborder notre blessure telle qu'elle s'exprime dans le moi, les relations interpersonnelles et les relations systémiques ou, pour le dire autrement, notre engagement avec les expressions du systémique dans le moi. Ce travail nous rappelle que même les collègues et les chercheurs les plus avancés, les plus acclamés et les plus estimés ne lévitent pas au-dessus de la société, pas plus que nos institutions, car nous portons tous notre part d'humanité et de faillibilité. C'est aussi un rappel que tous les experts et chercheurs ne sont pas nécessairement des leaders. Nous devons cependant nous confronter à la manière dont nous pouvons apporter de meilleures contributions à la conduite du changement.

Alternative dispute resolution, anti-discrimination, anti-bullying, diversity and inclusion in higher education has been the focus of my work over the past four years. Spaces in which I have immersed myself include transformation at the University of the Witwatersrand (Wits) with multiple stakeholders, transformation engagement across the South African higher education system with academics, leaders, and managers and the most recent and perhaps most prominent has been my participation in the University of Cape Town (UCT) Panel which was appointed by its Council at the end of 2022 to investigate governance failures at the university as well as my facilitation engagements in transformation at Stellenbosch University since 2023. These experiences have at times been disruptive, disturbing and about learning "to be comfortable with discomfort", an idea I discuss elsewhere in 'Doing transformation: Building transformative practices from the bottom-up' (Johnson et al., 2024). Consistent with this work, this piece is a reflection about sense-making after a series of interactions of deeply challenging and disturbing yet rewarding experiences. In some ways it takes this work forward by thinking more deeply about going deeper into inter-personal transformative practice beyond the blunt instrument of employment equity. My autoethnographic reflections in this piece are part of my larger body of work on change theory or what we may encounter as activists, professionals, leaders, and managers in doing change. In this article, I consider what doing deep transformative work may entail, what it reveals, how we may come to understand it and what we may consider as tools and ways to engage with our woundedness as expressed within the self, interpersonal relations and systemic relations or, put differently, our engagement with the expressions of the systemic within the self. This work is a reminder that even the most advanced, highly acclaimed, and esteemed colleagues and scholars do not levitate above society, nor do our institutions, as we all carry our humanness and fallibility. It is also a reminder that all scholars are not necessarily leaders. The task however is to confront ourselves in terms of how we can make better contributions in how we lead change.

This article aims to illuminate moral authority and prophetic zeal dynamics by analysing the struggles encountered by congregations resisting state encroachments. Amidst Zimbabwe's political turbulence, the church operates at a critical juncture, grappling with the dual threats of state capture and the dilution of prophetic integrity. The ecclesiastical prophetic voice, traditionally positioned as society's moral compass, has suffered profound erosion, trapped within a nexus of mutually exploitative relationships among ruling elites, legal frameworks, and acquiescent ecclesiastical leaders. Those dissenting from the Zimbabwe African National Union-Patriotic Front (ZANU-PF) face systemic repression within the church, revealing a deep moral crisis. Referencing Martin Luther King Jr's assertion that the church must function as the ethical justice of the state, this research underscores the potential decline into irrelevance should prophetic zeal wane. This investigation employs Critical Discourse Analysis (CDA) to bridge gaps concerning moral compromises within religious institutions, aligning practical leadership insights with broader socio-political contexts. Employing qualitative methodologies, including informal discussions and WhatsApp exchanges among church leaders and congregants from diverse denominations, the study generates nuanced insights into the lived experiences of church-state interactions and the preservation of prophetic integrity. Findings indicate a pervasive trend of ecclesiastical subservience to state interests, signifying moral decay and an imperative to restore the church's ethical foundation. To maintain spiritual relevance, a revival of prophetic assertiveness is essential, lest the church devolves into an inconsequential social entity devoid of substantive moral engagement with the state. CONTRIBUTION: The moral and prophetic authority of the Christian Church in Zimbabwe amidst political capture and ethical degradation, employing a decolonial hermeneutic and Critical Discourse Analysis, elucidates the intersections of faith, authority, and social justice. This article contributes to a discussion on church-state dynamics, advocating for restorative prophetic advocacy within Zimbabwe's socio-political landscape. The article contributes to the ecclesiological, missiological, historical, political, ethical and postcolonial perspective of the church during a crisis

The lyrics of the song Another Country by Mango Groove, released in 1993, inspired and informed this reflection. The overarching aim of the paper is to engage with restitution by focusing on two central aspects, namely remembering together (collective memory) and intergenerational dialogue as an example of collective memory. The complexity of remembering is underscored by discussing the importance of both the past and the future as non-negotiable aspects thereof. It is argued that keeping a creative tension between remembering the past while creating our future, is essential. Besides diversity constituted by race, class, and geographical or spatial context, the discussion highlights the significance and urgency of intergenerational dialogue especially in a post apartheid's South Africa.

This article presents the narrator's and the characters' contesting views on the "acts of God" in the Joseph story (Genesis 37, 39-50) through the interpretive framework of Ricoeurian narrative theology, along with psychoanalytic theories, such as repression and Nachträglichkeit. After presenting the different static views on the acts of God by the narrator, Joseph's butler, and Joseph's brothers, the article offers a psychoanalytic reading of the gradual change in Joseph's view on the acts of God. It argues that (1) Joseph's delayed emotional reactions to his traumatic experience of being sold into slavery by his brothers are triggered by his subsequent encounters with them, which eventually lead to his radical resignification of his past traumatic experiences and misfortunes as the saving acts of God and (2) the restorative justice achieved between Joseph and his brothers at the end culminates in another insight on the "acts of God" as a form of transformative, healing power.

Resumen Las practicas restaurativas inicialmente fueron aplicadas en la materia penal, atendían a los victimarios según sus necesidades al igual que el de las víctimas y la comunidad. A simple vista estás prácticas están fuera del ámbito empresarial, no obstante, en lo que refiere a las empresas familiares en donde los socios y directivos son familiares, se presentan conflictos e inclusive situaciones de violencia entre cónyuges o entre hermanos, entre padres e hijos y otros familiares, vulneran la estabilidad del negocio y dinámica familiar. El empleo de estas llamadas prácticas restaurativas, en compañías familiares es un medio para asumir responsabilidades entre los socios, lo que implica reparar lo reparable, respetar los compromisos, brinda la oportunidad de restaurar las relaciones interpersonales y reintegrar socialmente a los miembros en la dinámica empresarial y familiar. Las prácticas restaurativas implican procesos distintos a un mecanismo alternativo de solución de conflictos como la mediación, conciliación o arbitraje

Abstract Restorative justice programs originally began in criminal matters, serving the needs of perpetrators, victims, and the community. In appearance, these issues do not concern the business environment, however, with regard to family businesses where members and managers are familiar, conflicts occur and even situations of violence between spouses or siblings, between parents and children and other family members, violating the stability of family dynamics and business. The use of restorative practices in family businesses is a means to take responsibility among partners, which implies repairing the reworkable, respecting commitments, provides the opportunity to restore interpersonal relationships and reintegrate Socially to the members in the business and family dynamics. Restorative practices involve processes other than an alternative dispute resolution mechanism, such as mediation, conciliation or arbitration.

ABSTRACT The general objective of this research was to provide a legal analysis of restorative justice and community conflict resolution. Case: Cajamarca, Peru. A quantitative approach was considered, from a non-experimental and correlational design. A sample of 30 lawyers was studied. It is concluded that a significant relationship (Rho= 0.771; Sig.=0.000<0.05) was established between restorative justice and the resolution of community conflicts in the province of Cutervo, Cajamarca 2023, demonstrating that the purpose of restorative justice is to conciliate community conflicts. Restorative justice does not reflect values for the deficient level, then for the regular level it shows 6.7% and for the efficient level it shows 93.3%.

RESUMEN El objetivo general de la presente investigación fue analizar jurídicamente la justicia restaurativa y la resolución de conflictos comunitarios. Caso: Cajamarca, Perú. Se consideró el enfoque cuantitativo, desde un diseño no experimental y correlacional. Se estudió una muestra de 30 abogados. Se concluye que se estableció relación significativa (Rho= 0.771; Sig.=0.000<0.05) entre la justicia restaurativa y la resolución de conflictos comunitarios en la provincia de Cutervo, Cajamarca 2023, demostrando que la justicia restaurativa presenta por finalidad realizar conciliación frente a los conflictos comunitarios que se presentan. La justicia restaurativa no refleja valores para el nivel deficiente, luego para el nivel regular se evidencia un 6.7% y para el nivel eficiente se presenta un 93.3%.

Resumen Este es un artículo de reflexión resultado del trabajo realizado durante una práctica académica en la Comisión Colombiana de Juristas. Busca señalar la importancia de dar contenido a términos tales como restauración y reparación; con el fin de orientar medidas de intervención en las cuales la justicia restaurativa, como aspiración de la Jurisdicción Especial para la Paz (JEP), plantee retos en procesos con víctimas y comparecientes. Lo anterior se abordó con el macrocaso 01 de la JEP y desde dos propuestas que buscan materializar el componente restaurativo el mismo, a saber, trabajos, obras y actividades con contenido restaurador-reparador y encuentros privados para la restauración.

Abstract Reflection article resulting from the work carried out during the academic practice in the Colombian Commission of Jurists that seeks to point out the importance of giving content to terms as restoration and reparation, to guide intervention measures in which Restorative Justice, as an aspiration of the Special Jurisdiction for Peace, poses challenges in processes with victims and participants. The above is approached with the macro-case 01 of the SJP and from two proposals that seek to materialize the restorative component in this: Works and activities with restorative-reparative content and private meetings for restoration.

Resumo Artigo de reflexão resultante do trabalho realizado durante a prática acadêmica na Comissão Colombiana de Juristas. Busca apontar a importância de dar conteúdo a termos como restauração e reparação, a fim de orientar medidas de intervenção em que a Justiça Restaurativa, como aspiração da Jurisdição Especial para a Paz, coloca desafios nos processos com vítimas e participantes. O exposto é abordado com o macro-caso 01 do SJP e a partir de duas propostas que buscam materializar o componente restaurativo neste: Obras, trabalhos e atividades com conteúdo restaurativo-reparador e encontros privados para restauração.

Resumen Este documento propone, desde la perspectiva de la justicia restaurativa, criterios para el análisis del reconocimiento que hacen los comparecientes ante la Jurisdicción Especial para la Paz. Estos criterios surgieron como resultado del análisis del contenido de las narraciones de víctimas en el Caso 01: toma de rehenes, graves privaciones de la libertad y otros crímenes concurrentes cometidos por las FARC-EP. Dichos criterios fueron acogidos como elementos orientadores para analizar el efecto restaurativo de las narraciones de responsables frente a las víctimas por parte de la Sala de Reconocimiento de la Verdad y de la responsabilidad de la misma jurisdicción.

Abstract The purpose of this document, from a restorative justice perspective, is to create analysis criteria of the recognition process made by those appearing before the Special Jurisdiction for Peace. These criteria emerged from the analysis of the victims' narratives in Case 01: Hostage-taking, serious deprivation of liberty, and other concurrent crimes committed by the FARC-EP. The criteria in mention were accepted as guiding elements to analyze the restorative effect of the narratives of those responsible in relation to the victims by the Chamber for the Recognition of the Truth and the responsibility of the same jurisdiction.

Resumo Este documento propõe, sob a ótica da justiça restaurativa, critérios para a análise do reconhecimento feito pelos comparecentes ao Juizado Especial para a Paz. Esses critérios surgiram como resultado da análise do conteúdo das narrativas das vítimas do Caso 01: Tomada de reféns, privações graves da liberdade e outros crimes concomitantes cometidos pelas FARC-EP. Tais critérios foram tomados pela Sala de Reconhecimento da Verdade e da responsabilidade da mesma jurisdição como elementos norteadores para analisar o efeito restaurador dos relatos dos responsáveis em relação às vítimas.

RESUMEN Este estudio de investigación tiene como objetivo analizar la implementación de la conciliación en materia penal desde una perspectiva del Derecho Penal y la justicia restaurativa, que busca reparar el daño causado por una conducta delictiva. Para ello, se examinan los aspectos generales y las características fundamentales de este método alternativo de solución de conflictos incorporado en el Código Orgánico Integral Penal, con especial atención a su aplicación dentro de los procedimientos penales establecidos en el ordenamiento jurídico ecuatoriano. Este análisis se lleva a cabo dentro del marco de los principios constitucionales y legales, y considerando al poder punitivo del Estado como último recurso. La justicia restaurativa ha revolucionado el pensamiento en el ámbito penal y resulta beneficiosa para el imputado, la víctima y la sociedad, ya que busca alcanzar acuerdos equitativos que solucionen el conflicto entre las partes, aunque se deba dejar de lado la legalidad en cuanto al plazo para presentar la conciliación. La investigación utiliza un enfoque cualitativo y cuantitativo.

ABSTRACT This research study aims to analyze the implementation of conciliation in criminal matters from a criminal law and restorative justice perspective, which seeks to repair the damage caused by a criminal conduct. To this end, the general aspects, and fundamental characteristics of this alternative method of conflict resolution incorporated in the Organic Integral Penal Code are examined, with special attention to its application within the criminal procedures established in the Ecuadorian legal system. This analysis is carried out within the framework of constitutional and legal principles and considering the punitive power of the State as a last resort. Restorative justice has revolutionized thinking in the criminal field and is beneficial for the accused, the victim and society, since it seeks to reach equitable agreements that solve the conflict between the parties, even if legality must be set aside in terms of the deadline for presenting the conciliation. The research uses a qualitative and quantitative approach.