Critical Criminology最新文献

Despite a surge of interest in wrongful convictions, scholarship on the social processes through which the experience of wrongful conviction harms family life over time remains limited. In this article, I explore the shifting and accumulating "relational costs of wrongful convictions," defined as the harms that men's familial relationships incurred over three points in time: The moment of wrongful conviction, the period of wrongful imprisonment, and the post-prison period. Through in-depth interviews with 15 exonerated men, I find that the relational costs of wrongful convictions accrued and changed over the course of participants' wrongful conviction journeys. Although the moment of wrongful conviction represented a collective trauma that participants shared with their families, familial support waned over time (especially among men lacking socioeconomic privilege), sharpening the harms of wrongful imprisonment. Following their release, participants' hostility toward relatives and their sense of social displacement impeded their ability to rebuild the few familial ties that were still available to them. These findings facilitate an understanding of familial disruption as a fluid social process, rather than the product of exonerees' psychological traumas.

At the start of the millennium, asylum seekers (ASs) from Eritrea and South Sudan began arriving in Israel as a consequence of armed conflicts in their countries. In their first months of stay, their civil status was not regulated. Later on, the state regulated it based on the Prevention of Infiltration Law (1954), originally designed to prevent Palestinian-Arab refugees from returning to the country. The African ASs represent less than one-third of the undocumented immigrants in Israel but their skin color highlights their alienness thus they are prone to both official and unofficial criminalization. This paper deals with state violence directed at the African ASs through practices of criminalization and othering as applied by Israeli politics and the justice system towards undocumented African migrants in Israel as dangerous and undesirable others. The discussion presents implications for an agentic human rights action-based model for further inquiry and practice that resists othering.

The purpose of this essay is the creation of a theory of suffering and healing. This "ontological" theory is intended to serve as a foundation for the development of justice-related responses to harm (i.e., crime and victimization, inter alia) as part of the author's broader writing on justice as love. Drawing on Buddhist and Christian theological wisdom along with the author's own contemplations of self, this ontological model is offered without any assumption of applicability to anyone; readers are invited to assess its usefulness for themselves and to use or discard accordingly. The model consists of several moving parts: at the core of the model is a troika of ideas: the child within, the ocean of bliss and the theater analogy. In addition, four interrelated courses of concerns work tidally and percussively within and around the troika. If this endocosmic model resonates with readers, the hope is that it would inspire its use for the creation of other ideas and practices related to the granular, concrete, dyadic endless, endless and skilled realization of a loving justice praxis.