The development of criminology and the subsequent failure of governments to deal with criminal phenomena have led to new approaches to protesting the status quo. Among these approaches was critical criminology, and one of the important theories underlying this approach was peace criminology. This branch of criminology is based on reconciliation and represents a peaceful approach to dealing with the perpetrators and is in fact opposed to any use of punishment. The pacifist criminology's view of the concept of crime and the ways to deal with it differ from those of other criminologists, and the use of this attitude and strategies for some crimes can have beneficial effects. In this regard, the experiences of some countries have proved the efficacy of this type of criminology perspective. The purpose of this article, after understanding the philosophical and religious foundations of pacifist criminology, is to gain an understanding of this type of criminology from the point of view of crime and then to understand the methods and tasks of dealing with crime from the perspective of criminology. Finally, following inspiration from the experiences of peace-loving countries in the area of some crimes, in particular violent crimes, it is suggested that in order to achieve the main purpose of different criminality, namely crime reduction, in the regulation of some laws and laws in Iran, Keep traditional approaches to criminology away from peaceful criminological perspectives.

The indigenization of criminology is easy and unavoidable. The main issue of the present study is the question of whether indigenization of criminology is possible in Iran or not? The primary hypothesis was based on the possibility of indigenization of criminology in Iran but the analytical inquiry by considering the requirements and barriers to indigenization, using a descriptive-analytical research method based on a critical approach, showed the dominance of barriers over the requirements and the refusal of indigenization of criminology. Based on the findings of the article, some of the most important challenges are: 1- Three ontological, epistemological and methodological challenges. 2- Incorrect confrontation with the new humanities sciences and the new man as its child. 3- Lack of formation of the "society of criminology" in Iran and lack of consistency of its main components such as academic man, academic identity, discipline independence and lack of democratization of the space for growth and prosperity of science. 4- Absence of social context, criminology and the man of criminology in criminological explanations. The present paper discusses the possibility of future criminology indigenization, while pointing to the role of facilitators (requirements), proposes some strategies to pass the harmless challenges of indigenization.

Indigenization of Criminology is an easy yet difficult task. The current paper is an exploration for identifying the obstacles and exigencies, and evaluating arguments of two dominant discourses in this area, that is the Exigency Discourse and the Refrainment Discourse, and in the final analysis, answering the issue of possibility or impossibility of the indigenization of criminology in Iran. Regarding this, a wide spectrum of opinions, presumptions and approaches of the supporters and opponents of indigenization of criminology has been analytically probed, and on the other side, the approaches and discourses of those believing in the possibility and impossibility of indigenization of criminology in Iran have been put to the test of analyses and examination. The present research believes that production of science, in the general meaning, and indigenization of criminology, in the particular meaning of the word, is a mental, cognitive, and epistemological effort and indigenization of criminology means internalization of crime control in the social context using Iranian wisdom. This research , while correctly and efficiently assessing needs for addressing the issue of indigenization and having deep scientific belief that solving domestic issues takes domestic theories and approaches and given the fundamental necessities governing indigenization and analysis of domestic and external examples of miscalculated, slogan-like and instructed indigenization and while adopting scientific realism regarding the basics and sources of indigenous knowledge, has tried to present an honest and trustworthy narrative of the thoughts of supporters of the Exigency discourse, as well as tried to win them over in the documentation of the main question of “ why we are in need of indigenization of criminology?

The present paper has used a Qualitative and Descriptive-Analytical method, with a Theoretical – Critical approach. Considering the nature of the subject researched, the Theoretical – Critical approach gives the researcher the possibility to consider the arguments of supporters and opponents, and provide an epistemological occasion for identifying the obstacles and exigencies, and finally possibility or impossibility of producing domestic endogenous and exogenous theories of criminology.

The paper has analyzed and examined the opinions of the supporters and opponents of indigenization of criminology in Iran for proving or rejecting the raised theory (Possibility of Indigenization of Criminology), and in the battles of opinions, the authors themselves have not appeared as passive observers and mere narrators of competing arguments, but when appropriate, have provided scientific analyses, evaluations, criticisms and examinations of both pro and against arguments. The major arguments of the supporters of indigenization of criminology have been for scientific qualification of the domestic sources for the possibility of indigenization of criminology in Iran, and due to this, the Exigency Discourse has deemed itself needless of translation of basic sources of western criminology and refrained from imitating the theories of criminologists of pioneering countries in the Western Criminology area, and has stressed the adequacy of the domestic knowledge sources, and in contrast, the opponents of indigenization, while warning the supporters to avoid superficial, popular, pseudo-scientific and reductionist interpretations of compressed indigenization, have considered the area of science production and indigenization of criminology as the major manifestation of original thought,. The supporters and opponents of indigenization of criminology in Iran seem to be subordinate to various paradigms, and this has heightened the arguments between them, and left the possibility of scientific evaluation and final assessment faced with obstacles, though in the final analysis, the arguments of the Refrainment Discourse have had more prominence and weight, making the believability of the arguments of this approach easier.

The present research, following profoundly discussing and delving into the basics and domestic sources of indigenization of criminology and with attention to the necessities governing them, have concluded that: 1) Indigenization of Criminology is a cognitive and epistemological issue, and in fact, a clear example of production of science, and the research tries not to fall into the trap of science-worshiping, scientific racism and scientific sectarianism. 2) The Iranian science system has never been effectively and correctly faced with the manifestations of the Modernity such as the new science, enlightenment, Renascence, modern Humanities and modern mankind as its children, as well as the university and its main vocation (production of science), and still is acquiring, adopting and translating it, and in this capacity too, is suffering from the three challenges of ontology, epistemology, and methodology. 3) Finally, by analyzing the domestic epistemological sources on one side, and considering the rivaling arguments and the data from the Refrainment Discourse and research from the authors, on the other side, and by virtue of the dual models of Indigenization of Criminology (endogenous and exogenous), the Indigenization of Criminology will be impossible until next notice, but only by removing the existing challenges and barriers, there can be talk of Indigenization of Criminology by adopting the endogenous illuminating model in future.

In recent decades, the different aspects of environmental crisis have been depicted. Based on such a dangerous situation, some studies have been made from different perspectives and some solutions have been provided. One of these studies, as suggested by Michael Lynch on environmental issues and crimes against environment, concerns green criminology (“GC”). Additionally, two scholars, Nigel South and Avi Brisman, have proposed merging two theories with a view to offering better solutions in this area. Likewise, the United Nations, as its mission, has been involved in these kinds of environmental issues and based on that, some instruments have been approved. The present article employs descriptive analytical research approach to define green criminology. It also proposes some other analyses to justify merging these two theories. In addition, it provides suggestions to help the environment and the coming generation in light of some related UN documents. This article will examine some practical solutions based on both green cultural criminal theory and UN aims for solving environmental crisis.

Today, it can be argued that most thinkers agree on the principle that the humanities are relative and can theorize from different levels of analysis and intellectual coefficients on it, while analyzing human and social affairs. One of the complete analytical levels that can provide comprehensive theories about man according to its origin is ideological and religious approaches in the field of social humanities and criminology. In this article, with an analytical descriptive look and using the documentary and library method, we seek the answer to this question: in the third millennium, do the teachings of scientific and modern criminology recognize a tendency called religious criminology? The answer could seem to be positive looking at the teachings of the religions of Christianity and Judaism, we come to the streaks of criminology of religious origin. With such a hypothesis, the research findings guide us in this direction, which can be claimed in the general Islamic criminology, some of the commands (in the book and tradition) have criminological readings that can be fruitful at least in order to prevent criminalized sins and be a good complement to scientific criminology. Therefore, taking this assumption into account, there is Islamic criminology (like the criminology of Christianity and the criminology of Judaism), and one of the most endorsed trends in the field of scientific that criminology can be called in its own right.