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How to deal with differences based on culture, ethnicity and race has become a key issue of policing in public debates globally. The public discourse is dominated by shocking news events, many of them happening in the US, but also in Europe. This book looks at everyday, often mundane, interactions between police officers and migrantised actors in European countries and explores how both sides deal with perceived differences. Taking an ethnographic approach, the book contributes to the development of a comparative and distinctly European perspective on policing. The study of the practices, discourses and beliefs of actors themselves is an epistemological positioning, while often ethically challenging, which is unavoidable for a nuanced understanding of policing. By adopting an ethnographic and multi-perspective approach, the contributors to this book study the possible course of action, perspectives and rationalities of both sides in these encounters. The book presents empirically grounded contributions from various European countries, jointly developing a field of study and generating robust concepts in a highly politicised field, bringing together anthropology, criminology, history, sociology and linguistics.
Greater Paris area, the author argues that racism and discrimination ‘easily mix’ in the context of policing practices, even though ‘it is often possible to have intentionally discriminatory, and therefore legally reprehensible, decisions pass for a mere consequence of statistical logic’ (Fassin, 2013 : 232). Racial discrimination appears as both ‘individual and
her northern family with the high-status Chettiars who gave her relatives respect and accord, and with the city of Tanjavur, far removed from the southern coast. Her family’s roots are linked to the arts and to Brahmanical Hindu orthodoxy, not toddy tapping. Thus she fends off any concerns about discrimination against ‘Nadars’, because the true Nadars were never – even in the
The looking machine calls for the redemption of documentary cinema, exploring the potential and promise of the genre at a time when it appears under increasing threat from reality television, historical re-enactments, designer packaging and corporate authorship. The book consists of a set of essays, each focused on a particular theme derived from the author’s own experience as a filmmaker. It provides a practice-based, critical perspective on the history of documentary, how films evoke space, time and physical sensations, questions of aesthetics, and the intellectual and emotional relationships between filmmakers and their subjects. It is especially concerned with the potential of film to broaden the base of human knowledge, distinct from its expression in written texts. Among its underlying concerns are the political and ethical implications of how films are actually made, and the constraints that may prevent filmmakers from honestly showing what they have seen. While defending the importance of the documentary idea, MacDougall urges us to consider how the form can become a ‘cinema of consciousness’ that more accurately represents the sensory and everyday aspects of human life. Building on his experience bridging anthropology and cinema, he argues that this means resisting the inherent ethnocentrism of both our own society and the societies we film.
, tuberculosis) on their relatives and neighbours. Many also encountered or witnessed racial discrimination in economic opportunities and housing, as well as in health care, and understood that all of these dimensions of experience were interconnected. Coming into epidemiology with such detailed contextual knowledge of how discrimination and other colonial legacies inform in Indigenous
academic work for the police – see the Introduction to this volume. Some warn against this ‘policing at a distance’ as it reduces people to data points and consequently may trigger hateful police attitudes (Sausdal, 2019 ), but in the main such distancing is believed to break the discretion–discrimination nexus that has existed in the field of policing for as long as we can
Introduction Across the globe we are observing an increasing number of apparently impenetrable and incomprehensible borders, both geo-political state borders and institutional, cultural, and gender borders which regulate and order social life. As people flee their homelands for reasons such as war, climate change, or discrimination, they face tremendous difficulties, embodied in pain and even death, in their attempts to cross policed and militarised borders, mounted by Western states against the global South and East
from new. A bibliographical abundance tells of how the Mapuche population was forced to live outside their territory, and for several generations has been marked by violence and discrimination, resulting in a wound inherited through generations, both in Puelmapu and Ngulumapu . 1 The inheritance of this violence manifests itself in ruptures, forgetfulness or traumas that dismember and uproot indigenous identity from its own sources and forms. Families of the Mapuche diaspora transmit the memory of
places we have lived in. My grandmothers are of peasant origins. My maternal grandmother, ‘la mamita Vero’, is from Copiulemu, and my paternal grandmother, ‘la Carmencha’, is from Trabuncura. Both migrated to the waria at an early age as domestic workers. My grandfathers, ‘el Chamelo’ from Linares and ‘abuelo Gastón’ from Talca, were both travelling salesmen. I always heard about their lives over good peasant food – stories intermingled with discrimination, violence, alcohol, erased surnames
to Poland’s accession to the EU, LGBT rights had not yet been established as an integral part of the EU’s identity-drawing and border-making practices. Although decriminalisation of homosexual practices and adoption of provisions addressing sexuality-based discrimination in the workplace became explicit requirements for EU accession in the early 2000s (Kochenov 2007 ), gay rights did not play a