Muslim communities attitudes towards and recruitment into the British police service

Recent UK media reports have often portrayed Muslim communities in a negative light (Allen, 2010). Indeed, the frequent media focus of Muslim's being arrested for counter-terrorism offences have been reported in great length. Yet the Muslim community remains diverse and is one of the longest established UK communities within Britain. However, previous studies show that there remains a tense relationship with the police and Muslim communities (Awan, 2011) with negative attitudes held by many young British Muslims towards the police (Kundnani, 2009), and indeed negativity remains stronger from young people from minority ethnic communities. The focus and aim of this research was to gather perceptions from the Muslim community in Birmingham as regards whether they would choose or recommend a career within the police service. Thus the objective for the study was to try and get a better understanding of Muslim perceptions about police recruitment.This article reports on the findings and implications of a small-scale study conducted in 2011 comprising of interviews with two Muslim groups namely the Bangladeshi and Pakistani communities from Birmingham (in the UK), where 20 people were interviewed in four groups consisting of (5) participants. The categories included Young People (aged between 15 years and 18 years); Community Leaders; Mosque Representatives and Female Groups (aged between 18 years and 30 years) which aimed to identify and gather the views of Muslim communities in respect to their views about choosing a career with the police service. Analysis revealed that the Muslim community responded in a fairly homogeneous way: they had a lack of trust towards the police and also issues were raised about the legality of counter-terrorism policing operations; a perception that the police service were a racist organisation and that the police had failed to engage with the Muslim community in Birmingham which had left a negative experience of Muslim communities and the police.³ Recommendations to improve the image and recruitment into the police service include more pro-active work with local communities and the use of community policing as a means to reach out to otherwise ‘hard to reach groups’.     

Black Skin—Brass shields: Assessing the presumed marginalization of Black law enforcement executives

This article examines the presumed marginalization of Black law enforcement executives. In particular, it was hypothesized that study participants (n=123) would report experiencing social isolation from various support and reference groups such as subordinate personnel of both races, White peers of equivalent rank, and family/friends. Several research hypotheses, logically derived from the available literature, were not supported by the data, thereby suggesting that Black law enforcement executives are more socially welladjusted and integrated in their leadership roles than anticipated. These results suggest a reconsideration of the assumptions surrounding the contemporary working world experiences of this growing segment of leaders in the law enforcement community.     

Muslim marriage (non) recognition: implications and possible solutions

Differences between traditional Muslim marriage practice and the statutory formalities required for entry into a legally recognised marriage in England and Wales have resulted in serious question-marks hanging over the legal status of a seemingly significant proportion of Muslim marriages. This article places the spotlight on the vulnerability of spouses who remain unaware of the lack of legal status which may attach to their marriage or who may have been misled by their spouse as to the latter’s intention to obtain legal recognition for the marriage. The article first considers the statutory formalities required under English law for entry into a legally recognised marriage before drawing on the most up-to-date empirical research to highlight the apparently widespread non-compliance with the formalities within the Muslim community. The article then reflects on the various practical implications which may arise for parties to an unrecognised Muslim marriage before considering how the situation may be ameliorated.     

“Delinquent Boys”: Toward a New Understanding of “Deviant” and Transgressive Behavior in Gay Men

Cultural criminology suggests that crime, deviance, and transgression are often subcultural in nature. For this reason, cultural criminologists often focus on the simultaneous forces of cultural inclusion and social exclusion when explaining criminal, deviant, or transgressive behaviors. This is a particularly useful bricolage for examining contemporary gay deviance and transgression—behaviors that are perhaps closely linked to (if not directly caused by) the past isolation, marginalization and/or oppression of homosexuals by Western heteronormative societies. It is also useful for understanding behaviors that are the result of marginalization and oppression from other sources, namely, the gay community itself. Using subcultural theories of deviance—such as those favored by cultural criminologists—this article explores a perspective that can be used for exploring certain forms of gay deviance and transgression. First, some of the more ostensible criminological theories that satisfy a prima facie criminological inquiry will be presented and critiqued: labeling and stigma, and resistance to heteronormativity. To these will be added a new and potentially productive way of thinking that takes into consideration rule-breaking as a form of resistance to homonormative norms, values and rules.     

Legitimacy and Deterrence Effects in Counterterrorism Policing: A Study of Muslim Americans

This study considers the circumstances under which members of the Muslim American community voluntarily cooperate with police efforts to combat terrorism. Cooperation is defined to include both a general receptivity toward helping the police in antiterror work and the specific willingness to alert police to terror‐related risks in a community. We compare two perspectives on why people cooperate with law enforcement, both developed with reference to general policing, in the context of antiterror policing and specifically among members of the Muslim American community. The first is instrumental. It suggests that people cooperate because they see tangible benefits that outweigh any costs. The second perspective is normative. It posits that people respond to their belief that police are a legitimate authority. On this view we link legitimacy to the fairness and procedural justice of police behavior. Data from a study involving interviews with Muslim Americans in New York City between March and June 2009 strongly support the normative model by finding that the procedural justice of police activities is the primary factor shaping legitimacy and cooperation with the police.     

Putting third first: critical legal issues and HIV/AIDS

On 7 July 2000, before the XIII International AIDS Conference, the Canadian HIV/AIDS Legal Network and the AIDS Law Project, South Africa held a one-day satellite meeting on legal, ethical, and human rights issues in Durban, South Africa. Entitled Putting Third First--Critical Legal Issues and HIV/AIDS, the satellite focused on legal strategies to advance the human rights of those most vulnerable to HIV/AIDS and to discrimination: people in the developing world, and people who, although they live in the industrialized world, suffer from poverty and marginalization and are at high risk of contracting HIV. The satellite grew out of the ongoing partnership between the Canadian HIV/AIDS Legal Network and the AIDS Law Project, South Africa, and was co-hosted by UNAIDS.     

(Un)veiling equity: a critical analysis of the insider and outsider roles of a Muslim female Shi’i educator in academy

This is a critical personal narrative of a Canadian Middle-Eastern Muslim female Shi’i educator’s experiences in a Western academy. The different cultural and religious backgrounds that shape a Muslim woman’s academic work and her understanding of social justice are described. Specifically, the author describes religio-historical figures and the counter-narratives of women of color in the author’s life responsible for shaping her appreciation of the importance of engaging in social justice and equity. The subjectivity in this work is manifested as an alignment with her religious beliefs and doctrine that draws from a counter-narrative (i.e. the Shi’i narrative of Karbala and, more broadly, the marginalized and dissenting ideological position of Shi’ is in relation to global Islam). Her upbringing with and introduction to Shi’i rituals, empower her understanding towards issues related to justice, equal rights, and loyalty. Throughout her narrative, the author utilizes the role of a researcher as an insider and outsider based on religious and feminist approaches. Three significant themes are noted: (a) the critical role of spirituality as a powerful catalyst and feminist for transformative change; (b) the role of reflexive skills and self-criticism as a means to balance religious and academic identities; and (c) the import role of ‘border-crossers’ in negotiating and connecting between religious and academic worlds. Insights about the experiences associated with minority Shi’i Muslim female graduate educators and the importance of being critically reflective when working towards social justice and equity are provided.     

Can you use community policing for counter terrorism? Evidence from NSW,Australia

A contested question in the international policing literature is whether it is possible to undertake effective anti-terrorism community policing. The NSW Police Force’s Counter Radicalisation Strategy involved a community engagement initiative that used community liaison officers, mostly working with Sydney Muslim communities. This study reviews the success of this initiative, drawing on data from a survey of Sydney Muslims. The community engagement initiative was found to have direct contact with the community, it was public, and it involved aspects of partnership and relations of depth. For these reasons, the initiative was within the community policing paradigm. There was strong community awareness of the programme, and a majority saw it as successful. There remained pockets of community suspicion and critique, which require attention. The respondents recommended an enhancement of the community policing aspects: more (and wider) contact, visibility and partnership. The findings affirm the utility of community policing for counter-terror work.     

Legal and ethical issues in microbicides research and development in Canada

The Canadian AIDS Society (CAS) recently completed a report entitled Microbicides Development and Delivery in Canada: Legal, Ethical and Human Rights Issues. The report builds on Canadian and international experience and was written in consultation with Canadian community and international experts. It is available on the CAS website (www.cdnaids.ca) and from the Canadian HIV/AIDS Information Centre (www.aidssida.cpha.ca) as of September 2004. In this article the report's author, Anna Alexandrova, argues that Canada needs to develop a microbicides development and delivery strategy that addresses research and development issues, outlines possible roles for meaningful community participation, and provides guidelines on funding, promotion, licensing, and distribution.     

Families and mountains in the Balkans: Christian and Muslim household structures in the Rhodopes, 19th–20th century

This article investigates household structures and household formation patterns among Orthodox Christians and Muslim Bulgarians in the Rhodope Mountains between 1875 and 1935. The analysis, which is based on the computerized evaluation of household listings as well as on ethnographic sources, reveals obvious differences in the structures of Orthodox and Muslim households. Muslim households were more likely to be complex, whereas among the Orthodox population, nuclear families prevailed. But, despite the different cultural backgrounds and economic activities of the two communities, the underlying structure of their household formations shared also some common features. Christian and Muslim households did not differ with respect to size. The complex households of the Muslims were just a phase in the developmental cycle and rarely included more than two simple families. Among both Christians and Muslims, the village community was more important than descent groups. The Rhodopes therefore do not fit into the pattern of the zadruga (the large, complex family household in the western Balkans). A division appears to have existed between family forms and social network patterns for the eastern and western Balkans. Clearly, generalizations about family structures are difficult because of the great variability of family patterns within the Balkans.     

Powerlessness,isolation, and future expectations: A gender‐based analysis of Korean inmates

This study explored gender differences in perceptions of powerlessness, isolation, and postprison expectation among inmates in the Republic of Korea. Korean women and girls occupy a social location that is characterized by marginalization from the labor force, emphasis on a restrictive gender ideology through family and school socialization, and dependence on the position of their family of origin or, after marriage, their husband for social standing. Given their social location and the socialization that supports and reproduces the social structure, the researchers hypothesized that compared to men in prison, women inmates would express lower levels of control over their own lives, greater feelings of isolation, and be more cynical about their life chances upon release from prison. Each of these hypotheses were supported at both the aggregate‐ and inmate‐level of analysis. The findings suggest the need for gender specific programming within the prison for women.     

强制性戒毒措施的实施现状及其改革

《中华人民共和国禁毒法》废除了传统的强制戒毒和劳教戒毒，重新确立了由强制隔离戒毒、社区戒毒和社区康复等三种新的戒毒措施构成的强制性戒毒体系。该法近五年的运作实践表明，这三种戒毒措施的实施效果违背了立法者的初衷，“宜粗不宜细”的立法模式所造成的弊端也逐渐开始显现。我国应该明确“社区为主、隔离为辅”的强制性戒毒措施体系，同时对强制隔离戒毒和社区戒毒进行制度性完善。     

Rationing care in the community: engaging citizens in health care decision making

This article examines the theoretical and practical logics of community engagement exercises in health care rationing. To evaluate such exercises in Canada, it is necessary to compare suspected rationing exercises (such as those in Nova Scotia and Saskatchewan) with clear examples of rationing. The Oregon Medicaid reform process is considered an important example of transparent and community-level rationing from which Canadian executive-driven governments can learn a few valuable lessons. While the Oregon experiment seems to have been a (qualified) success, in the Canadian context, formal citizen participation in decision making might be incompatible with social rights and present an incongruous and antagonistic pairing of executive and popular sources of authority.     

Conceptualizing nursing research with offenders: another look at vulnerability

In this article, vulnerability is examined as it applies to the conduct of nursing research with offenders. As a group, offenders present with a multitude of acute and chronic physical and mental health care needs; they are subject to discrimination, stigmatization, and marginalization; and as such, they often experience dual, multiple, or overlapping vulnerabilities. As research participants, they are especially vulnerable to coercion, as a direct consequence of their dependency status within the correctional system. Embracing a research agenda that focuses on offenders as a vulnerable population is fraught with ambiguities not generally encountered in other settings. The ethical conduct of research with vulnerable populations reflects a contemporary research problem that requires ongoing discourse within the nursing community and the health care community at large.     

Salafi and Islamist Londoners: Stigmatised minority faith communities countering al-Qaida

The paper highlights the paradoxical position of certain Salafi and Islamist communities in London who have consistently demonstrated skill, courage and commitment in countering al-Qaida propaganda and recruitment activity while simultaneously facing ill-founded criticism from other Muslim communities and secular political lobbyists for creating the conditions that gave rise to the al-Qaida phenomena. In doing so the paper compares the experience of Salafi and Islamist communities living in London during an ongoing terrorist campaign by al-Qaida with Jewish and Irish Catholic communities living in London during earlier terrorist campaigns against the UK’s capital city. In each instance community policing is shown to have a crucial role to play in terms of reassurance for minority faith communities and the prevention of terrorism. However, the intersection between policing and counter-terrorism is shown to produce tensions that may weaken minority community confidence in policing and thereby reduce proactive community support for counter-terrorism measures. At this intersection a London policing initiative is shown to have developed proactive counter-terrorism partnerships with Salafi and Islamist community groups of a pioneering nature. In consequence the same critics who conflate Salafis and Islamists with an urgent terrorist threat to London have accused this policing initiative of appeasing extremism.     

‘The Sweet Taste of Sin’—A Muslim Drug Dealer in a Nordic Welfare State

Moa is a 22-year-old Muslim dealer selling drugs at a street drug market in Oslo. The main part of the paper consists of long interview extracts from three interviews with him. The aim is to capture some of the ambivalence and complexity that might otherwise be lost in traditional scholarly analysis. In short, Moa tells how he got into drug dealing in the first place, the help he received from a well-meaning welfare state apparatus, his feelings of remorse, guilt, and shame, and the attempts he made to break with the drug trade and its life-style. Moa's story highlights differences between street life in a benevolent welfare state with a penal system famous for its open-handedness, and street life under harder socio-economic and penal conditions. Even though Moa has more opportunities than offenders elsewhere, failing in a society where most others succeed is different from failing in a larger marginalized community. Moa's story also challenges the public view of Muslim offenders and questions established assumptions about the relationship between Islam and crime.     

Toward “Safer” and “Better” Communities?: Canada’s Youth Criminal Justice Act,Aboriginal Youth and the Processes of Exclusion

After a decade of high incarceration rates, the Canadian Department of Justice has revised its approach to juvenile justice. Enshrined in the Youth Criminal Justice Act (YCJA), the renewed youth justice system stresses the importance and responsibility of community for crime control. While on the surface the state’s appeals to such programmes as restorative justice seem laudable, caution should be exercised in fully endorsing this approach. While community initiatives have been criticized for “widening the net of social control” and intruding state control deeper into social life, their exclusionary potential is perhaps more troubling. Following Derrida’s metaphysics of presence, I suggest that ‘community’ perpetually finds meaning in opposition to the other. In this environment, Aboriginal youth, who are among the most marginalized in Canadian society, will likely be the most unfavourably effected. This paper does not, however, entirely reject the Act’s appeal to community. Nevertheless, I argue that for meaningful challenges to contemporary constructions of community and youth justice to occur the discursive limits forced upon ‘community’ must be fractured and fashioned in ways that renounce homogeneity. We strongly believe the solution to youth crime is in the community. Give the community the ability to deal with it and they will (Canada 1997).     

Economic freedom in Muslim countries: an explanation using the theory of institutional path dependency

This article explains the level of economic freedom in Muslim countries through the theory of institutional path dependency. Islamic countries are generally not free and they have a poor record regarding property rights. To explain these realities we use the institutional history of Muslim countries. We define three steps: the Arab and Ottoman Empires when Islamic law was of great importance, European colonisation, and the contemporary era with its movement towards a revival of Islam. Islamic law is not liberal. This explain why in general Muslim countries are not free. Colonisation radically changed institutional life in the twentieth century. British colonisation proved to be better than did French or Soviet colonisation. This explains why the Persian Gulf countries are freer. The collapse of the Soviet model explains the speed of liberalisation in former socialist countries (such as Albania, Kyrgyz Republic, and Kazakhstan). Nevertheless, the twentieth century was not just the century of Westernisation. It was also the century of the revival of Islam. The article concludes that the history of the twentieth century does not explain the way in which Muslim countries are attracted by the ideal of the Muslim city. The revival of Islamic intellectual innovations and the evolution of Muslim opinion sustain this thesis. Therefore, there is a dependency on the past and on an imagined future. Islam acts, like yesterday, on the world of institutional possibilities.     

The Ethics of Restrictive Licensing for Handguns: Comparing the United States and Canadian Approaches to Handgun Regulation

The United States and Canada regulate firearms, particularly handguns, quite differently. With only a few state and local exceptions, the U.S. approach emphasizes the ability of most individuals to purchase, possess, and carry handguns. By comparison, Canada has a form of restrictive licensing for handguns that places a premium on community safety. The authors first review the potential individual and community level harms and benefits associated with these differing fre-arm policies. Using this information, they explore the ethical dimensions of the U.S. and Canadian approaches through three major themes of autonomy, prevention of harms, and social justice. The authors conclude that the Canadian approach is consistent with respect for the autonomy of persons, fosters the prevention of harms, and more appropriately furthers social justice.