By Chris Cunneen
A thought-provoking research of ways Indigenous individuals are policed and what influence this has on their communities.
Aboriginal individuals are grossly over-represented prior to the courts and in our gaols. regardless of a variety of inquiries, kingdom and Federal, and the huge money spent attempting to comprehend this phenomenon, not anything has replaced. Indigenous humans remain apprehended, sentenced, incarcerated and die in gaols. One a part of this miserable and doubtless inexorable procedure is the behaviour of police.
Drawing on examine from throughout Australia, Chris Cunneen specializes in how police and Aboriginal humans engage in city and rural environments. He explores police heritage and police tradition, the character of Aboriginal offending and the superiority of over-policing, using police discretion, the actual conditions of Aboriginal adolescence and Aboriginal ladies, the adventure of group policing and the main police responses to Aboriginal matters. He lines the pressures on either side of the equation introduced by way of new political demands.
In exploring those concerns, clash, Politics and Crime argues that altering the character of up to date family among Aboriginal humans and the police is a key to changing Aboriginal over-representation within the legal justice process, and a step in the direction of the development of human rights.
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Additional info for Conflict, Politics and Crime: Aboriginal Communities and the Police
Rather than conﬁning politics to a particular sphere (the government, the state or the ‘public’ realm), this view sees politics at work in all social activities and in every corner of human existence. As Adrian Leftwich proclaimed in What is Politics? The Activity and Its Study (2004), ‘politics is at the heart of all collective social activity, formal and informal, public and private, in all human groups, institutions and societies’. In this sense, politics takes place at every level of social interaction; it can be found within families and amongst small groups of friends just as much as amongst nations and on the global stage.
Whereas natural scientists may be able to approach their studies from an objective and impartial standpoint, this is impossible in politics. However politics is defined, it addresses questions about the structure and functioning of the society in which we live and have grown up. Family background, social experience, economic position, political sympathies and so on therefore build into each and every one of us preconceptions about the political world we are seeking to study. Indeed, perhaps the greatest threat to reliable knowledge comes not from bias as such, but from the failure to acknowledge bias, reflected in bogus claims to political neutrality.
The problem is that words such as ‘freedom’, ‘democracy’ and ‘justice’ have different meanings to different people. How can we establish what is ‘true’ democracy, ‘true’ freedom or ‘true’ justice? The simple answer is that we cannot. Just as with the attempt to define ‘politics’, we have to accept that there are competing versions of many political concepts. Such concepts are best regarded as ‘essentially contested’ concepts (Gallie, 1955/56), in that controversy about them runs so deep that no neutral or settled definition can ever be developed.