Whither Criminology: Its Global Futures?

This paper takes as its starting point the recent interventions of Jock Young (2011) on the contemporary state of criminology. In adding to these observations those made by Connell (2007) and Aas (2012), the case will be made, following de Sousa Santos (2014), for a criminology of absences. In endeavouring to uncover these absences, the paper will consider how the ‘bogus of positivism’ (Young 2011, chapter 4), its associated presumptions and related conceptual thinking, manifest themselves in two substantive areas of contemporary concern: violence against women and violent extremism. With the first of these issues I shall consider the ongoing controversies in which the bogus of positivism is most apparent: the powerful influence of the criminal victimisation survey as the data gathering instrument about such violence. In the second area of concern, this bogus of positivism is most apparent in its ‘nomothetic impulse’ (ibid: 73). Both of these discussions will expose different, but connected absences within criminology. In the final and concluding part of this paper, I shall return to the questions posed by the title of this paper: whither criminology, and in the light of this discussion, offer some thoughts on the place of Asian criminology within criminology’s global future(s).     

Is there a Need for a European Criminology?

Readers were invited in Issue 4, 2000 to give their comments on the subject of European criminology. The Editors also invited some scholars on a personal title. The comments, ranging from 1,200 to 2,000 words are presented in alphabetical order. The comments are written by: Rosemary Barberet, Josine Junger-Tas, Martin Killias, H.-J. Schneider, Alenka élih, Henrik Tham, Bas van Stokkom and Lode Walgrave. Together they offer a view on the ideas and different views on European criminology.     

What can Southern Criminology Contribute to a Post-Race Agenda?

Drawing on Raewyn Connell’s Southern Theory (2007), Carrington et al. (British Journal of Criminology, 56(1), 1–20, 2015) have called for a de-colonization and democratization of criminological knowledge, which, they argue, has privileged the epistemologies of the global North. Taking up the challenge of “southern criminology,” in this paper we examine the concept of race as a political artifact of northern thinking. The idea of race is durable in criminology. To illustrate this, we examine the racialization of Aboriginal Australians. Given the relationship between processes of racialization and criminalization, criminology should avoid engaging in practices which produce or reinforce racial schema. Further, with reference to southern epistemologies, we offer an alternative construct of human difference and diversity grounded in discourses of belonging specific to Australasian cultures.     

Green Criminology Before ‘Green Criminology’: Amnesia and Absences

Although the first published use of the term ‘green criminology’ seems to have been made by Lynch (Green criminology. Aldershot, Hampshire, 1990/2006), elements of the analysis and critique represented by the term were established well before this date. There is much criminological engagement with, and analysis of, environmental crime and harm that occurred prior to 1990 that deserves acknowledgement. In this article, we try to illuminate some of the antecedents of green criminology. Proceeding in this way allows us to learn from ‘absences’, i.e. knowledge that existed but has been forgotten. We conclude by referring to green criminology not as an exclusionary label or barrier but as a symbol that guides and inspires the direction of research.     

Deconstructing Criminology’s Origin Stories

The global production of knowledge is grossly skewed to the northern Anglophone world (Hogg et al. in International Journal for Crime, Justice and Social Democracy, 6(1), 1–7, 2017; Connell 2007). It should be no surprise therefore that criminology’s origin stories are derivative of northern experiences, yet generalised as universal theories of crime causation. In this article, we argue that the origin stories of criminological theory translated the ‘darker’, ‘hairier’ and ‘muscular’ masculinities of the global south into prototypes of dangerousness. These prototypes were first articulated as scientific claims in the nineteenth century works of Lombroso, but have been refined and embedded in mainstream criminological discourses well into the present, mainly through the quantitative study of social disorganisation, ‘race’ and racialised masculinities as variables in crime causation. The paper concedes that while deeply troubling expressions of violent masculinity exist now and in the past in the global south, it is mistaken to conceive this violence simply as expressions of atavism or social disorganisation associated with a less civilised world. On the contrary, this paper argues that the violence of colonality itself has had, and continues to have, a criminogenic impact on the present.     

Salvation or damnation?: Religion and correctional ideology

Fundamentalist affiliation and religious beliefs are generally related to more punitive attitudes toward criminals. Fundamentalists also tend to attribute criminality to individual dispositional factors, and in turn, such factors are related to punitiveness. Recently, it has also been found that compassionate dimensions of religion are related to treatment-oriented policies. It is still not clear which dimensions of religion are related to punitive or treatment ideology and what effects religious variables may have when tested against secular concerns about crime and crime attributions. In the present research, we test three models of punitiveness and one model of rehabilitation with demographic, secular, religious, and attributional factors. We found that those for whom religion is salient in their daily lives tend to believe that the death penalty should be reserved for older offenders and that those who believe in a punitive God tend to support harsher punishments.     

Decolonizing Southern Criminology: What Can the “Decolonial Option” Tell Us About Challenging the Modern/Colonial Foundations of Criminology?

Critical Criminology - Southern criminology has been recognized as a leading theoretical development for attempting to overcome the perpetuation of colonial power relations reflected in the unequal...     

Class wars? Religion and (In)equality in the Workplace

In this paper, I seek to demonstrate the potential for conflictinherent in the prohibition of discrimination on grounds ofreligion or belief with the regulation of discrimination onother grounds. I suggest that such conflict is inevitable andthat it is a mistake to protect religion and/or belief in likemanner to grounds such as sex, race, sexual orientation anddisability. While such protection is, at present, required byEC law, I suggest that legislation along present lines is notrequired by the European Convention on Human Rights and thatit is not justified by any special quality of religion. On thecontrary, I argue that requiring the accommodation of practicesor beliefs categorised as ‘religious’ tends to perpetuatepractices and beliefs which are problematic on equality andother grounds.     

Toward a Green-Cultural Criminology of “the Rural”

There are many connections between the various strands of critical criminology. Previously, we highlighted common issues between green and cultural criminology, while also noting some of the ways that each perspective could potentially benefit from cross-fertilization (Brisman and South in Crime Media Cult 9(2):115–135, 2013, Green cultural criminology: constructions of environmental harm, consumerism and resistance to ecocide. Routledge, Oxford, 2014; McClanahan in Crit Criminol. doi:10.1007/s10612-014-9241-8, 2014). In this article, we extend our analysis to consider green, cultural and rural criminologies through the exposition of several key issues, including “the rural” as local context in which exploitative global forces may exercise power; agribusiness and the food/profit chain; farming and the pollution of land, water and air; and finally, cultural/media images and narratives of rural life. We focus more specifically on this final intersectionality through an analysis of Jonathan Franzen’s novel Freedom (2010), analyzing his depictions of rural people, environmental activists, and the rural environment through the issue of mountaintop removal. We conclude our article by identifying several examples of key directions in which the intersectionality of green, cultural and rural criminologies might proceed, including trafficking and abuse of farmworkers, harms associated with the cultivation of quinoa, and a critical interpretation of media and popular narrative depictions of environmental issues within rural contexts.     

Lak?a?�� as Inference

This paper questions a few assumptions of Ga?ge?a Up??dhy??ya??s theory of ordinary verbal cognition (laukika-???bdabodha). The meaning relation (v?tti) is of two kinds: ?akti (which gives us the primary referent of a word) and lak?a??? (which yields the secondary referent). For Ga?ge?a, the ground (b??ja) of lak?a??? is a sort of inexplicability (anupapatti) pertaining to the composition (anvaya) of word-meanings. In this connection, one notices that the case of lak?a??? is quite similar to that of one variety of postulation, namely, ?rut??rt??th??patti, where the subject hears only a part of a sentence and immediately grasps the words that are needed to render the sentential meaning complete. Unless he does that, sentential meaning, i.e., the composition (anvaya) of word-meanings shall suffer from the same inexplicability that characterizes instances of lak?a???. In fact, in the ???aktiv??da?? section of Tattvacint??ma?i, Ga?ge?a himself draws a parallel between the cognition of sentential meaning in a ?rut??rth??patti-like case and the cognition of sentential meaning in an instance of lak?a???. However, Ga?gesa himself treats ?rut??rth??patti as a piece of inferential cognition. If there is no fundamental difference between cases of ?rut??rth??patti and cases of lak?a???, then the cognition of sentential meaning in instances of lak?a??? must also be inferential in essence. In that case, we must admit, against Ga?ge?a??s view, that such cognition of sentential meaning cannot be accommodated within the framework of verbal cognition (???bdabodha). Therefore, I conclude that some revision is needed in Ga?ge?a??s theory of verbal cognition with respect to lak?a???.     

Constitutive Criminology and the ‘War on Terror’

This article presents a constitutive criminological perspective of the ‘war on terror’. The article will first deconstruct the ‘war on terror’; showing how constitutive criminology provides a framework in which foreign policy, the UK state; the police, and society can be systematically analyzed in relation to one another. Second, the article explores how constitutive criminology enables a critical analysis of the dominant state-centric ‘war on terror’ discourse. The article through discussing the multifaceted ‘war on terror’ demonstrates the relevance of constitutive criminology, as a non state centric approach to critical perspectives in criminology.     

Asian Criminology – Challenges, Opportunities, and Directions

Despite considerable advances in the field of criminology in Asia over the past few decades, the pace of growth has been quite slow compared with the rapid development of the field in North America and Europe. This paper discusses key features of the Asian context as they are related to the development of criminology in Asia. The paper examines the major challenges that Asia’s diverse culture, legal traditions, crimes, and crime control pose for development of criminology in Asia. It also discusses the opportunities afforded by the Asian context. The paper proposes general strategies in response to the challenges. The author suggests the importance of moving towards a unified paradigm of Asian Criminology. The Asian Journal of Criminology aims to play an instrumental role in this process of advancing Asian criminology.     

Deconstructing Crime and Nature or, What Does Post Humanism Have to Do With Criminology?

The aim of this paper is to extend some of the theoretical concerns that Marcus Felson (2006) opens up in Crime and Nature by considering the contribution of post humanist political ecology to the construction of crime and nature that he proposes. Post humanism problematises dichotomous understandings of nature and culture as well as related binaries that follow from that division, suggesting that dominant assumptions about nature and the non human undermine antiracist and feminist efforts. While Felson (2006) takes steps towards troubling the nature/culture binary, he fails to question the constructed character of crime and crime prevention, thereby leaving unarticulated a critical problematisation of the exclusionary logics that underlie dominant practices and ways of thinking as race, sex, class and species fundamentally determine the nature of criminological knowledge. Abstracting crime from social context produces a partial analysis as spaces are reduced to their supposed propensity for criminal activity and some spaces are produced as always already criminal. Without examining and understanding how power relations intersect in the context of crime it is difficult to alter those relations to promote social justice.