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A pit and no pendulum

Laughter is a great healer; it makes us forget miserable situations, fill us with endorphins, decreases our stress and make us feel better.  Laughter is good and we like people that make us laugh.  Comedians are like ugly rock-stars bringing their version of satire to everyday situations.  Some people enjoy situational comedy, with a little bit of slapstick, others like jokes, others enjoy parodies on familiar situations.  Hard to find a person across the planet that does not enjoy a form of comedy.  In recent years entertainment opened more venues for comedy, programmes on television and shows on the theatres becoming quite popular among so many of us. 

In comedy, political satire plays an important part to control authority and question the power held by those in government.  People like to laugh at people in power, as a mechanism of distancing themselves from the control, they are under.  The corrosive property of power is so potent that even the wisest leaders in power are likely to lose control or become more authoritarian.  Against that, satire offers some much needed relief on cases of everyday political aggression.  To some people, politics have become so toxic that they can only follow the every day events through the lens of a comedian to make it bearable.  

People lose their work, homes and even their right to stay in a country on political decisions made about them.  Against these situations, comedy has been an antidote to the immense pain they face.  Some politicians are becoming aware of the power comedy has and employ it, whilst others embrace the parody they receive.  It was well known that a US president that accepted parody well was Ronald Reagan.  On the other end, Boris Johnson embraced comedy, joining the panel of comedy programmes, as he was building his political profile.  Tony Blair and David Cameron participated in comedy programmes for charity “taking the piss” out of themselves.  These actions endear the leaders to the public who accept the self-deprecating attitude as an acknowledgment of their fallibility.   

The ability to humanise leaders is not new, but mass media, including social media, make it more possible now.  There is nothing wrong with that, but it is something that, like smoking, should come with some health warnings.  The politicians are human, but their politics can sometimes be unfair, unjust or outright inhuman.  A person in power can make the decision to send people to war and ultimately lead numerous people to death.  A politician can take the “sensible option” to cut funding to public spending directed at people who may suffer consequently.  A leader can decide on people’s future and their impact will be long lasting.  The most important consequence of power is the devastation that it can cause as the unanticipated consequence of actions.  A leader makes the decision to move people back into agriculture and moves millions to farms.  The consequence; famine.  A leader makes the decision not to accept the results of an election; a militia emerges to defend that leader.  The political system is trying to defend itself, but the unexpected consequences will emerge in the future. 

What is to do then? To laugh at those in power is important, because it controls the volume of power, but to simply laugh at politicians as if they were comedians, is wrong.  They are not equivalent and most importantly we can “take the piss” at their demeanour, mannerisms or political ideology, but we need to observe and take their actions seriously.  A bad comedian can simply ruin your night, a bad politician can ruin your life. 

Midnight’s Children

Recently I was reading a blog entry from @vaseemk2 on Midnight’s Children and it was like opening a door to a past that I temporarily forgot.  It was 1989 and the work of Salman Rushdie received a lot of international attention.  His book, The Satanic Verses was becoming a book that was banned across the world with Ayatollah Ruhollah Khomeini (the supreme religious leader of Iran), issuing a Fatwa requesting the author’s death for blasphemy. 

The controversy alone was enough to entice me to my local bookshop to get the book.  The title, the Fatwa on the author and the protests around the world intrigued me and spiked my curiosity of what could be so offensive in that book.  I began to read it and chapter after chapter I was trying to find the offensive text with great anticipation.  The more I read, the more confused I became.  The story was disjointed between some references to England and some dream sequences I did not understand or relate.  To be really honest, I did not like the book at all.  It was disappointing to find that the book that caused some much upheaval in my eyes was not the literary contribution that I expected. 

I returned to the book shop, I used to go there a lot and talk to the people.  Told them of my disappointment of reading something that I did not really like. It was then that I was recommended a different book from the Rushdie.  It was Midnight’s Children.  The book is talking in metaphor about the birth of a new nation of one of the world’s oldest civilisations.  At that point, in my life I knew of Gandhi and the peaceful resistance movement.  The idea of coming against a superpower with no guns, no armies but solely on conviction and principles excited me but that is all I knew.  Very little for such a rich culture. 

The book was a revelation.  Apart from the writing the characters brought to life an unknown conflict to me in such a way I could relate to the suffering and the loss.  Despite the superhuman abilities of the children the narrative had an incredibly sensitivity and humanity about the everyday people.  Contrary to that those in power appear less favourably.  This took away the usual history is written by the victors.  There are no victors in a civil conflict.  All of the protagonists are underdogs who are trying to make sense of the madness of conflict.  The challenge is to continue to aim for something higher even when war brings primordial hate on to the surface.

I felt pain and sorrow not just for Saleem but for all of the children born into a world that gears up for conflict.  The superpower of bringing people together is fantastic but it is not his telepathy that is endearing but his empathy.  The humanity in situations of incredible cruelty is palpable and follows those Gandhi ideas of peaceful resistance.  Out of a rather disappointing experience I got to know a writer that I respect and a book and that I regard as a classic.  So, the lesson for me was not to judge a writer on one of his works without seeing what else they have done.  Also, not all pieces of work will relate to me in that same way and to accept that not everything is a masterpiece.  In life like in fiction we can only manage to succeed if you are prepare to tolerate and accept even those things that may not be tolerable.  It is difficult, but Gandhi, among so many others has pointed the way.        

To be reminded of that time that blasphemy carried so much offence around the world, arousing tensions and dividing communities.  In the UK the law regarding blasphemy changed in 2008 but still around the world this is regarded as a very serious crime, one that to this day carries the death penalty, in several countries.  In addition, the control of a writer’s freedom of expression was always the counterweight of these laws.  These tension results in laws about censorship which, in some cases, can restrict the way writers and artists can express themselves.  It is interesting to observe this tension vis a vis of something like the work of Rushdie now.  I wonder if the changes to the law post terrorism law in the UK would have allowed its publication or not.  This is a definitely an issue for another blog….                

A Christmas blog

What is Christmas?  A date in the calendar in winter towards the end of the year to celebrate one of the main religious festivals of the Christian calendar.  The Romans replaced a pagan festival with the birth of the head of the, then new, religion.  Since then as time progresses, more customs and traditions are added, to make this festival more packed with meaning and importance.  The gift of the 20th century’s big corporations was the addition to the date, the red Santa Claus who travels the planet on his sledge from the North Pole in a single day, offering gifts to all the well-behaved kids.  The birth of Christ is miles away from the Poles but somehow the story’s embellishment continues. 

In schools, kids across the world will re-enact the nativity scene, a romantic version of the birth of Jesus, minus their flight to Egypt and the slaughter of the infants.  The nativity, is for many, their first attempt at theatre and most educators’ worst nightmare, as they will have to include all children regardless of talent or interest to this production.  The play consists mostly of male characters (usually baby Jesus is someone’s doll) except for one.  That of the mother of Jesus.  The virgin Mary is located centre stage, sitting quietly, the envy of all other parent’s that their kid was not cast in such a reverent role.  In recent years, charlatans tried to add more female roles by feminising the Angels and even giving the Inn keeper a daughter or even a wife.  In most cases it was the need of introducing more characters in the play.  Most productions now include barn animals (cats and dogs included), reindeers, trees, villagers, stars and even a moon.  All castable parts not necessarily with a talking part. 

The show usually feels that it lasts longer than it does.  The actors become nervous, some forget their lines, others remember different lines, the music is off key and the parents jostle to get to prime position in order to record this show, that very few will ever watch.  The costumes will be coming apart almost right after the show and the props are just about holding on with a lot of tape and superglue.  The play will signal the end of the school season carrying the joyful message from the carpark to the people’s homes.  This tradition carries on regardless of religious sentiments and affiliations.  People to commemorate the birth of a man that billions of people consider the head of their faith. 

Nativity is symbolic but its meaning changes with the times, leaving me wondering what our nativity will be in the 21st century.  Imagine a baby Jesus floating face down on torrential Aegean waters, a virgin Mary hoping that this will be the last client for the day on the makeshift brothel maybe today is the day she gets her passport back; Joseph a broken man, laying by the side of the street on a cardboard; the angel a wingless woman living alone in emergency accommodation, living in fear, the villagers stunned in fear and everyone carrying on .  Not as festive as the school production but after all, people living for year in austerity, and a lockdown and post-referendum decisions make it difficult to be festive.  Regardless of the darkness that we live in, the nativity has a more fundamental message: life happens irrespective of circumstances and nothing can stop the birth of a new-born.   

Merry Christmas to all from the Criminology Team

The industry of hope

There is expectation in hope that things will change.  Every personal and social issue that is not going according to plan, all the adversities and the misfortunes, are placed on the anticipation that eventually, things will change.  The conviction for the change is hope.  Hope is a feeling based on emotions, irrational and inexplicable.

Hope is a refuge for those whose lives are wronged and feel unable to do anything but to hope.  Millions of people hope for better days, better health, better relationships, better lives.  This hope keeps expectations high even when you are told of the opposite. 

Consider the following dialogues:

“The environment is changing, global warming, the pandemic and the economic recession.  It looks like we’ve had it!  We are one meteor away from a catastrophic event”.  “I agree with what you say, but I hope that despite all these we will find a way out of all these.”   

 “Your crime is too serious; looks like you are going to jail”.  “I hope the judge is lenient and maybe I will not go to prison”     

“The tests indicate that your health has deteriorated, it is unlikely to change; I am afraid you have only a few months to live”.  “I hope that God will listen to my prayer and cure me”.

“I do not love you anymore, I want to leave you!  “Don’t break my heart; I hope you change your mind.”

All these have one thing in common.  The respondent’s hope for something, despite the overwhelming evidence to the contrary.  This unwavering conviction comes at a price!  The entire world is built on an industry of hope.  Institutions, systems, “experts” and many more who profit from the misfortune of others.  One of the main benefactors in this industry is undoubtedly religious institutions and belief experts. 

Some years ago, in one of my trips, in found myself in a monastery that has a tradition of snakes appearing on the day of the ascension of the Virgin Mary.  The revellers regard it as a sign of good fortune and favour from her grace.  I was in the monastery on a different day, when a group of boisterous Russian tourists were trying to buy some grace.  The lady in the church was clear; a small bottle of holy water 3 euros, a small bottle of oil 5 euros.  There were bigger sizes and of course for more certainty of hope, a purchase of both is indicated.  Since then, it got me thinking; what is the price of hope? 

Faced with a terminal disease, how much would any of us will pay to live a little bit longer?  The question is merely rhetorical, because each of us is likely to pay according to what they can afford.  There are those who may care less for themselves, but are willing to sacrifice anything for someone special; or a great idea. 

Since the discovery of electricity, Victorian scientists dispelled the expertise of those charlatans that spoke with the dead and commuted with the spirits. Even though there have been mounting evidence against them, their industry of hope is still booming. People like to hope. They embrace its positive message. After all Dum Spiro Spero.*

There is of course the other side; Nikos Kazantzakis famously said; “I hope for nothing. I fear nothing. I am free.” It is liberating not to hope, but it is very difficult to achieve. Personally, despite experiencing negative situations, and even after meeting some naysayers armed with a sour face in life, I will never stop hoping that people are better inside and they can change and embrace their better selves. My hope, I fear, is incurable.

*While I breathe, I hope

Witches and warlocks

Time and time again we revisit previous times of our lives, especially when trying to come to terms with unprecedented realities.  Society works with precedent and continuity that allows people to negotiate their own individual identities.  We live in a society that fostered the culture of the one, and played down the importance of the collective, especially when people in positions of power declared that they can do more with less. 

One pandemic later, and we clapped at the heroes those we regarded as needy money-grabbers previously, those we acknowledge now, that we previously cast aside as low skilled workers.  One pandemic later, and social movements came to prominence, asking big questions about the criminal justice system and the way it interacts with those numerous people, that are not perceived as “mainstream”.  Across Western countries, people are registering the way the system is operating to maintain social order, through social injustice.  Each case that appears in the news is not an individual story as before, but are becoming evidence of something wider, systemic and institutional. 

Covid-19 affects people, and so we must maintain social distancing, cover our faces and clean our hands.  Clear advice from WHO about the pandemic, but people also die when they drown as refugees crossing troubled waters.  People also die when someone puts a knee on their throat (who knew?), people die when they have to deal with abject poverty and have no means to cover their basic subsistence.  People die, and we record their deaths but officially some of those are normalised to the point that they become expected.  Every year I pose the question about good and evil to a group of young adults who seem uncertain about the answer.   

I was recently reminded of a statement made a long time ago by Manos Xatzidakis in relation to the normalisation of evil: “If you are not afraid of the face of evil it means that you have become accustomed to it.  Then you accept the horror and you are frightened by beauty”.  When we are expecting death for seemingly preventable causes, we have crossed that Rubicon according to Xatzidakis. 

As a kid, one of my favourite stories was Hansel and Gretel.  Like all fairy-tales it has a moral signature and is a cautionary lesson.  In my mind it contracted the first image of evil, that of a witch.  The illustration made it very real, but also quite specific.  An oversized, badly dressed witch, with an unsatisfiable taste for children’s flesh.  It was the embodiment of true evil.  In later years, reading The Witches by Roald Dahl exacerbated the fear of this creature, seemingly normal but with layers of ugly under their skin.  The evil that was on the face of the beholder, their intentions clear and their behaviour manipulative but clear on their objectives.  This, I learn as an adult, is an evil that only exists in stories. 

https://www.youtube.com/watch?v=TrjLNpfDTi0

This kind of witch, is a demonstration of the social vilification of women and especially those who actively try to challenge the status quo, but not the evil that runs in our societies.  The construction of social demons is a convenient invention to evoke fears and maintain order; well that is something a sceptic may say…but social scientists ought to question everything and be a bit of a sceptic.  In my version of the fairytale the wicked witch is pushed into the oven by Hansel and Gretel, the image of her oversized bottom sticking out, whilst the rest of her body is consumed by the flames. 

Admittedly, I was too old to get into the Harry Potter genre and read the books but the image of his opposition made it to popular culture. The “He who cannot be named” became another convenient, albeit complex, evil capable of unspeakable evils. An icon in its own right of the corruptive nature of evil.

 The reality of course is slightly different.  The big evils do not get extinguished with flames or other means.  They do not cease and there is not necessarily happy ever after; social injustice and unfairness is continuous and so is the struggle to fight them.  The victories are not complete, but gradual and small.  If the pandemic shows us something other than death and heartache, it is the brittleness of life and the need to ask for more in a society that is geared to prime individualism over social solidarity.  It is perhaps a good time, for those who never did, to engage with social movements, for those who left them to return and all find their passion of sharing human experience, that is predicated on equality and fairness.

Fairytales, are interesting insomuch of giving us some moral direction but they do not help us to understand the wider social issues and the actions people have to take. The witches out there may not carry brooms and mix spells in cauldrons but evil carries indifference, apathy and lack of empathy. As Edmund Burke said “The only thing necessary for the triumph of evil is for good men to do nothing”, now that is true evil. After all, is there such a thing called evil or are we content with finding easy answers?

  

Is fake news a crime?

https://www.needpix.com/photo/download/956482/fake-news-media-disinformation-press-politics-free-pictures-free-photos-free-images

Perhaps this entry needs to start with a declaration; there is no novelty in the term fake news.  In fact, fake news is not a term but a description.  Odd to start with something as obvious as this but given the boastful claims for those inventing the (non) terms is only logical to start with that.  It is true that in news, the term that usually relates to deliberate dissemination of information, is propaganda.  It aims at misinformation and as it is reproduced over and over it can even become part of indoctrination. 

The 20th century introduced the world to speed.  Mass consumption, marketing and two world wars that devastated countries and populations.  In the century of speed, mass media and the availability of information became a reality.  The world heard, on the radio first and on the television later, world leaders making statements in what seemed to be the spectacle of politics.  Interestingly some countries, political parties and professionals realised the value of controlling news, managing information.  The representation of positions became an integral part of modern politics.  Information became a commodity and the management of the news became big business with social implications.    

When we talk deliberate misinformation, we are probably reminded of the Third Reich and the “ministry of public enlightenment and propaganda”.  Even now media analysts consider the Nuremberg Rally a clear example of media manipulation and deliberate misinformation.  This however was only one of many ministries around the world set up for that purpose.  In some countries even censorship laws and restrictions emanate from a relevant ministry or department.  The protection of the public was the main justification even when the stories promoted were wrong or even fictitious. 

The need to set up some standards on journalism became apparent and awards like the Pulitzer Prize became ways of awarding those who hold journalistic values high.  National broadcasting corporations became the voice of their nation and many adopted the voice of neutrality.  Post war the crimes of the Nazi regime became apparent and the work of the propaganda machine in contract demonstrated how easy it was to misinform whilst committing atrocities.  The United Nations even took a resolution on the issue “Condemns all forms of propaganda, in whatsoever country conducted, which is either designed or likely to provoke or encourage any threat to the peace, breach of the peace, or act of aggression” General Assembly, November 3 1947.

Unfortunately, this resolution remains mostly a paper exercise as the ideological split of the founding members led to a war of attrition of who tells the truth and who is using propaganda.  Since then mass media became part of everyday life and an inseparable part of modern living.  News became evidence and programmes presented decisive information in the court of public opinion.  Documentaries claimed honest realism and news programmes set the tone of political and social dialogue. 

In 1988 Chomsky and Herman in Manufacturing Consent: the political economy of mass media, proclaim that propaganda is not the reserve of a totalitarian state but of all states in their attempt to maintain order imposed by the establishment.  Under this guise misinformation is part of the mass media’s raison d’etre.  It can partly explain why the UN resolutions were not followed up further.  So far, we are considering the sociological dimensions of news and information.  Nothing thus far is clearly criminological or making the case for criminalising the deliberate misinformation in the news. (interestingly, the deliberate misinformation of a consumer is a criminal offence, well established).    

One can ask rhetorically if it is so bad to misinform, spread fake news and manipulate the news through a systematic propaganda process.  We presume that most citizens can find a variety of forums to be informed and the internet has democratised media even further.  The reality however is quite different.  People rely on specific sources even when they go online, finding voices that speak to them.  In some ways this kind of behaviour is expected.  Nothing wrong with that, is there?  Back in the 1990s a radio station in Rwanda was talking about cockroaches and snakes; this led into a modern-day genocide, a crime that the UN aimed to extinguish.  In the early 2000s the western world went into war on reports and news about weapons of mass destruction that did not exist, leaving thousands dead and millions displaced.  In the mid-2010s a series of populist politicians got into office making claims on news, fake news, utilising their propaganda machine against anyone who tried to take them to account.  More recently people, having felt deceived by mainstream media, do not believe anything, even the pandemic.  The difficulty in critically evaluating information is obvious but it is also obvious how destructive it can be.  In short, yes fake news should be a crime, because they cause lives in so many ways.  Question is: Can we differentiate the truth from the fake or is it too late?

Is justice fair?

There is a representation of justice.  A woman (lady justice) blindfolded holding the scales of justice in one hard and a sword in the other.  This representation demonstrates a visualisation of the core principles of justice: blindfold for impartiality, the scales for weighting the evidence and the sword, the authority.  The need for this representation is making the point that justice is fair.  To all people justice is an equaliser that brings the balance back to everyday life.  Those who break the natural order are faced with the consequences of the arbitration made by the system that assumes equality for all against the law.  

The representation of justice must be convincing in order to be accepted by the public.  The impartiality has to be demonstrable and the system forms a bond across all social strata.  Well, at least in principle.  There is a difference between representation and reality.  This is something we learn from early on.  As a kid, I remember a special ice-cream in a cup that had a little toy in the bottom of the cup.  It looked so appealing, but the reality never met my expectations.  Still, I continued to buy it, in anticipation that maybe the representation and the reality will meet.  Like the ice cream, the justice system, has a beautiful packaging that makes it incredibly appealing. 

Forged in the flames of the renaissance and the enlightenment, justice transformed from a convenient divinity to a philosophical ideal and a social need.  It became a concept that reflected social changes and economic growth.  Many of the principles of justice, like equality and fairness, carried forward from the classical era.  Only at this time these concepts were enriched with philosophical arguments influenced by humanism.  The age of exploration and knowledge added to the scientific rigour of forensic investigation and the procedures became standardised.  Great minds conceptualised some of theoretical aspects and transferred them in everyday practice.  Cesare Beccaria’s treatise On Crimes and Punishments demonstrated how humanist principles can affect procedure and sentencing. 

This justice system was/is our social “ice cream”.  Desirable and available to all citizens.  A system beyond people and social status, able to call individuals to account.  Unfortunately like my childhood “ice cream” equally disappointing, primarily because the reality is not even close to the representation.  The principles of justice are all noble and inspiring.  There is however something behind the systems that needs to be explored in order to understand why reality and representation are so far apart.  The guiding principle of any justice system from inception to this day is not to restore the balance (as so beautifully demonstrated with the scales) but to maintain the established order or the social status quo

On the occasions where societies broke down because of war or revolution, significant changes happened.  Those allowed some reforms in different parts of the system allowing changes, sometimes even radical.  Even at those situations the reforms were never too radical or too extensive.  Regardless of the political system, tyrannical, dictatorial or democratic, the establishment is keen to maintain its authority over the people.  For this to happen, the system must be biased in its inception about what we mean about justice.  If the expectations of law and order are given a direction, then the entire system follows that direction and all changes are more cosmetic than fundamental.  Quite possibly this explains what we recognise as miscarriages of justice as simply the inability of the system to be more tactful about its choices and arbitrations. 

Therefore, tax avoidance and drug use take a different level of priority in the system.  It is the same reason that people from different socioeconomic groups are seem differently, regardless of the system’s reassurance on equality and fairness.  Maybe the biggest irony of all is that the representation of justice is a woman, in one of the most male dominated systems.  From the senior judiciary to the heads of police and the prison systems, women are still highly underrepresented.  Whilst the representation of ethnic minorities is even lower.  Of course, even if it was to change in composition, that would be arguably a cosmetic change.  Perhaps it is time as society to use consumer law and demand that our justice system is like it’s been advertised…fair.       

https://www.pikrepo.com/flrpo/lady-justice-statue

Road trip

In all fairness a road trip is a metaphor for life.  We live in perpetual motion, moving forward and going from place to place.  Our time is spent through journeys in our space, through the time of our lifespan. Alone or with others, planned or unplanned journeys are to happen.  That is life as it is.

Sometimes of course a road trip is nothing more than an actual trip in a countryside, quickly to be forgotten replaced by the next one!  On this occasion, I shall try to narrate it as it happened, as it is fresh in my mind and the images can be vividly recalled.  Maybe in future it would serve as a reminder, but on this occasion, it is merely a reminder of a very odd trip!  At this stage, I would like to state that no humans nor animals were hurt during this road trip. 

I am driving on one of the island’s country roads, the road is narrow going through the lush pine forest, some sycamore trees on the side.  The track is leading up and down the mountainous path.  The scenery is scenic and probably the reason people choose it.  The road alternates views from the forest, the valleys, the canyons and the sea in the distance.  Hues of green, and blue everywhere; and the smell.  The pines joined with thyme and other fragrant herbs, a combination that gives the air that scent I cannot describe. The light blue of the sky meet the Aegean blue in the distance.  

As per usual, on a road trip I prepare my maps, and plan the route in advance, but just in case I also keep an eye on the road in case there is a change.  On this occasion, the public works are working wonders; the street signs are non-existent so I opted out.  Interestingly instead of traffic information there were signs but not about the road ahead.  Somewhere is the midst of the journey there is the first sign about Jesus.  According to the sign “He is the truth, the way and the life”.  I am unsure about the destination, but at least Jesus is aware.  The next couple of signs involve Jesus and his teachings whilst the last one is making me feel a bit uncomfortable.  “Jesus died for your sins” it proclaims!  Ok fair enough, let’s say that he did.  Any chance of knowing also whereabouts I am and where I am heading.  The route continues with further signs until we come to a stop. 

Finally, more signs.  On this occasion there are some holy sites and monasteries.  One of them is of a Saint most revered that apparently most of his body rests in a nearby location, (minus an arm and a shin).  Later, I discover the Saint helps sick children and those who suffer from cancer.  Admirable, considering that he’s almost 300 years dead. Still no actual traffic information on the road!  At least the signs got me reading of a fascinating man long gone.  It is fascinating reading on beliefs and miracles.  Within them they hold peoples’ most secret expectations, those that under normal circumstances, they dare not to speak about.  This is a blog post for another time; back on the road trip and almost two hours on the journey.     

At this point, a herd of cows who have been lunching on the side of the road, decided to take a nap on the road.  To be honest, it is only one of them who is blocking the way, but the rest are near idly watching.  At this stage, I come to a stop waiting for the cow to move.  The cow who was napping opened her eyes and looks at me, I look back, she looks away and continues to lay motionless in the middle of the road.  I briefly evoke the Saint.  Nothing.  I am contemplating Jesus and still nothing.  After some time, around an hour of cow staring I am going for my last resort.  I get out of the car and promise that unless the cow moves, I shall part with vegetarianism.  Now I am openly threatening the cow to eat her.  This is when nature retaliates.  A flock of goats join the cow.  They meander around me and the stubborn bovine.  The road is now akin to a petting zoo. 

I employ a trick I picked up from cowboy films.  I raise my hat, luckily, I am wearing a hat, weaving my arms furiously and making sounds.  The cow is despondent at first and the goats just talk back.  After a few minutes I have managed to get the cow to move and the goats are now at the side of the road.  That’s my opportunity to leave.  As I turn back, I notice another car behind me; they are also travelers who begin to applaud my efforts at husbandry.  The road is clear, and I am on my way. 

The next hour is less eventful although the road is still hairpinned; now it’s heading downwards and from the mountains its heading to the sea.  I arrive at the sea way over the expected time and I manage to find a spot to park.  One the wall, next to the spot someone wrote “you vote for them every four years like cows”.  The writing is black, so I assume an anarchist, or maybe the author had a similar driving experience to me, or it’s just an unfortunate metaphor.    The sea is cool and the views of the sea and in the distance a group of islands, spectacular.  There are hot springs near by but in this weather the sea is more than enough.  After all that drive, a stop at a local taverna is inevitable.  Speciality dish mosxaraki or beef stew!  I think the Saint is testing me! 

On the way back, the road is empty.  The cows rest on the side of the road.  I slow down, I look out…they look away.  At a local coffee shop a patron asks for the Covid-special coffee.  I suppose a joke about the thing that occupies everyone’s mind.  He doesn’t wear a mask and doesn’t seem to believe this pandemic “nonsense”.  I was wondering if he is related to the stubborn cow.  The trip ended and it formed another of those planned road trips.  There was nothing spectacular about it.  There is however the crux of my point. Like life, most of our roadtrips are unspectacular on their own.  It is what we remember of them that matters.  In the last months millions of people went into lockdown.  Their lives seemed to stand still; a road trip can also be a metaphor, provided we don’t forget the details.      

“I can’t breathe”: Criminology, Science and Society

Sometimes the mind wanders; the associations it produces are random and odd, but somehow, they connect.  In the book of Genesis, there is reference to the first murder.  Cain murdered Abel with a stone making it the original murder weapon.  After some questioning from God, who acted as an investigating officer, and following a kind-of admission, God then assumed the role of the judge and jury, sentencing him to wander the earth.  This biblical tale is recounted by all three main monotheistic religions, a what to do in the case of murder.  The murderer is morally fallen and criminally dealt by with a swift punishment. 

There is no reason to explore the accuracy of the tale because that is not the point.  Religion, in the absence of science, acted as a moral arbitrator, sentencing council and overall the conscience of society.  In a society without science, the lack of reason allows morality to encroach on personal choices, using superstition as an investigative tool.  As scientific discovery grew, the relevance of religion in investigation was reduced.  The complexity of society required complex institutions that cared for people and their issues.   

When the Normans landed in England, they brought with them a new way of dealing with disputes and conflict. Their system of arbitration, using the King as a divine representative, was following Roman tradition and theology but it soon became apparent that a roaming court may not be as efficient. The creation of the magistrates and the statutes on legal representation introduced the idea of bringing professionals into justice. The creation of new institutions fostered the age of the scholar, who uses evidence-based practice.

This new approach removed more religious practices, instead favouring the examination of facts, the investigation of testimony and the study of law.  It was a long way away from the system we know now as the witch trials can attest to; a number of whom took place in East Anglia (including Northampton).  In the end the only thing that has been left from the early religious trials is the oath witness take when they submit their testimony.* 

The more we learn the better we become in understanding the world around us. The conviction that science can resolve our problems and alleviate social issues was growing and by the 19th century was firm. The age of discovery, industrialisation and new scientific reasoning introduced a new criminal justice system and new institutions (including the police). Scientific reasoning proposed changes in the penal code and social systems. Newly trained professionals, impervious to corruption and nepotism, were created to utilise a new know-how to investigate people and their crimes.

Training became part of skilling new mandarins in a system that reflected social stratification and professionalism. The training based on secular principles became focused on processes and procedures. The philosophy on the training was to provide a baseline of the skills required for any of the jobs in the system. Their focus on neutrality and impartiality, seemed to reflect the need for wider social participation, making systems more democratic. At least in principle that was the main idea. Over centuries of public conflict and social unrest the criminal justice system was moving onto what people considered as inclusive.

Since then the training was incorporated into education, with the new curriculum including some BTECs, diplomas, foundation studies and academic degrees that take on a variety of professions from investigative fields to law enforcement and beyond. This academic skilling, for some was evidence that the system was becoming fairer and their professionals more educated. Police officers with knowledge of the system, akin to lawyers to the probation service and so on. So far so good…but then how do we explain the killing of George Floyd? Four officers trained, skilled, educated and two of them experienced in the job.

If this was a one, two three, four, -offs then the “bad apple” defence seems to be the most logical extrapolation on what went wrong.  If, however this is not the case, if entire communities are frightened of those who allegedly serve and protect them, then there is “something rotten in the state of Denmark”.  Whilst this case is American, it was interesting to read on social media how much it resonated, in communities across the globe of those who felt that this was nothing more than their own everyday experience with law enforcement.  For them, police is merely a mechanism of repression. 

Since the murder I have read a number of analyses on the matter and maybe it worth going a bit further than them. In one of them the author questioned the validity of education, given than two of the officers in the Floyd case hold a criminal justice and a sociology degree respectively. There is a vein of truth there; educators have some responsibility to forge and promote professional conduct and ethical practice among their alumnus. There are however some other issues that have not been considered and it is time for these to be brought to the surface.

Education or training alone is not adequate to address the complexities of our society. Social awareness, cultural acceptance and the opportunity to reflect on the rules using problem solving and insight are equally important. Foucault has long argued that the justice system is inherently unfair because it preserves privileges and blocks anyone outside from challenging it. Reflecting on that, all major constitutional changes took place after a revolution or a war, indicating the truism in his observation.

If we are to continue to train people on procedures and processes the “bad apples” are likely to strike again. The complexity of social situations requires an education that ought to be more rounded, critical and evaluative. If a doctor takes an oath to do no harm, then so should every other professional who works in their community. If the title of the office is more appealing than the servitude, then the officer is not fulfilling their role. If we do not recognise equality among all people, then no training will allow us to be fair. Suddenly it becomes quite clear; we need more education than less, we need knowledge instead of information and we need more criminology for those who wish to serve the system.

*Even that can now be given as an affirmation

How I became an evil man

My love of poetry came in my sleep like a dream, a fever I could not escape and in little hours of the day I would read some poetry from different people who voice the volume of their emotions with words.  In one of those poems by Elleni Vakalo How he became a bad man, she introduced me to a new understanding of criminological thinking.  The idea of consequences, that lead a seemingly good person to become bad, without the usual motivational factors, other than fear.  This was the main catalyst that became the source of this man’s turn to the bad. 

This almost surrealistic description of criminal motivation has since fascinated me.  It is incredibly focused, devoid of social motivations and personal blame.  In fact, it demonstrates a social cognition that once activated is powerful enough to lead a seemingly decent person to behave in uncharacteristic moves of violence.  This interesting perspective was forged during the war and the post war turmoil experienced.  Like Camus, the act of evil is presented as a matter of fact and the product of thoughts that are originally innocent and even non-threatening. 

The realisation in this way of thinking, is not the normalisation of violence, but the simplicity that violence in innate to everyone. The person who commits it, is not born for it, does not carry an elaborate personal story or trauma and has no personal compulsion to do it. In some ways, this violence is more terrifying, as criminality can be the product of any person without any significant predispositions, an everyday occurrence that can happen any time.

The couple that will meet, fall in love, cohabit, and get married, starting a family, follow all the normal everyday stages that millions of people follow or feel socially obliged to follow.  In no part of this process do they discuss how he will control her, demean her, call her names, slap her, hit her or kick her. There is no plan or discussion of how terrified she will become, socially isolated and humiliated.  At no point in the planning, will she be thinking of ways to exit their home, access helplines or spend a day in court.  It happens, as a product of small thoughts and expressed emotions, that convert into micro aggressions, that become overt hostility, that leads to violence.  No significant changes, just a series of events that lead to a prolonged suffering. 

In some way, this matter of fact violence explains the confusion the victims feel, trapped in a relationship that they cannot recognise as abusive, because all other parts fall under the normality of everyday life. Of course, in these situations, emotion plays a key role and in a way that rearranges logic and reason. We are driven by emotion and if we are to leave criminological theory for a minute a series of decisions, we will make daily take a journey from logic to emotions and back.

This emotional change, the manifestation of thoughts is not always criminal nor destructive. The parents who are willing to fight an entire medical profession so that their newborn has a fighting chance are armed with emotion.  Many stories come to mind of those who owe their lives to their determination of their parents who fought logic and against the odds, fought to keep them alive.  Friends and partners of people who have been written off by the criminal justice system that assessed them as high risk for society and stuck with them, holding on to emotion as logic departs. 

In Criminology, we talk about facts and figures, we consider theories and situations, but above all as a social science we recognise that we deal with people; people without emotions do not exist.  So how do you/how do I become a bad man?  Simple…the same way you are/I am a good man. 

This is the poem by Eleni Vakalo, with my painful translation:

How He Became A Bad Man

I will tell you how it happened
In that order
A good little man met on his way
a battered man
the man was so close from him laying
he felt sad for him
He was so sad
That he became frightened
Before approaching him to bend down to
help him, he thought better
“What do you want, what are you looking for”
Someone else will be found by so many around here,
to assist this poor soul
And actually
I have never seen him
And because he was scared
So he thought
Would he not be guilty, after all no one is hit without being guilty?
And they did him good since he wanted to play with the nobles
So he started as well
To hit him
Beginning of the fairy tale
Good morning
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