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This study advances our knowledge about the effectiveness of body-worn cameras (BWCs) through exploring the perceptions of English police officers in three principal…
This study advances our knowledge about the effectiveness of body-worn cameras (BWCs) through exploring the perceptions of English police officers in three principal areas: positive perceptions, negative perceptions and evidence-focussed perceptions. In doing so, the purpose of this paper is to shed new light on the democratising process in the habitus of policing.
This study presents a novel data set that evaluates the introduction of BWC to police officers in the East Midlands area of England. The authors conducted an extensive survey to explore the perceptions of 162 police officers about the BWCs. The authors examined the empirical data using Stata within the theoretical framework of Pierre Bourdieu concerning the concept of habitus.
The authors have found that most police officers perceive that BWCs have a positive impact on policing practices and evidence collection. The positive perceptions and evidence-focussed perceptions increase the importance of BWCs; however, there are also negative perceptions regarding effective policing, administrative functionality and establishing a better relationship with the community. The authors argued that all three areas: positive perceptions, negative perceptions and evidence-focussed perceptions play a stimulating role to democratise the habitus of policing. On the other hand, BWCs do not guarantee the consolidation of democratic principles in the habitus of policing because of the authority of police to decide when, where and how to use BWCs.
The research is limited to the perceptions of 162 police officers in East Midlands before they actually started using it. A future study to analyse their real-life experiences after using the BWCs may help us to compare their perceptions before using it with real-life experiences after BWCs are used. In addition, a comparative approach between countries in future research will help to explain the role of technological applications in different social geographies and legal systems.
This study offers new insights about the perceptions of police on BWCs before they started using them. The authors introduce the democratic habitus of policing as an innovative concept and explored power dynamics in the habitus of policing through BWCs. The findings provide a strong empirical contribution to determine the conditions of democratic habitus of policing. In doing so, this study develops our theoretical knowledge about the habitus concept in sociology by employing BWCs in policing activities.
This paper examines the Pakistani state's shift from the accommodation to exclusion of the heterodox Ahmadiyya community, a self-defined minority sect of Islam. In 1953…
This paper examines the Pakistani state's shift from the accommodation to exclusion of the heterodox Ahmadiyya community, a self-defined minority sect of Islam. In 1953, the Pakistani state rejected demands by a religious movement that Ahmadis be legally declared non-Muslim. In 1974 however, the same demand was accepted. This paper argues that this shift in the state's policy toward Ahmadis was contingent on the distinct political fields in which the two religious movements were embedded. Specifically, it points to conjunctures among two processes that defined state–religious movement relations: intrastate struggles for political power, and the framing strategies of religious movements vis-à-vis core symbolic issues rife in the political field. Consequently, the exclusion of Ahmadis resulted from the transformation of the political field itself, characterized by the increasing hegemony of political discourses referencing Islam, shift toward electoral politics, and the refashioning of the religious movement through positing the “Ahmadi issue” as a national question pertaining to democratic norms.
Sociologists have tended to construct theories of identity based on unitary notions of social location which avoid conceptualizing disjunction and contradiction and which…
Sociologists have tended to construct theories of identity based on unitary notions of social location which avoid conceptualizing disjunction and contradiction and which therefore fail to capture certain characteristics of the postcolonial condition. This paper engages in a postcolonial re-reading of sociological theories of practice (in particular, Pierre Bourdieu's notion of habitus). It does so through an analysis of the historical development of the field of health and healing in South Africa. From the beginning of the colonial enterprise, biomedicine resisted amalgamation with other forms of healing and insisted on a monotherapeutic ideology and practice whereas indigenous healing accommodated not only biomedicine, but invited pluralism within and across cultural and ethnic differences. As such, a bifurcated and parallel system of healing emerged, whereby Black South Africans practiced pluralism and white South Africans utilized biomedicine in isolation. This disjuncture became acrimonious in the post-apartheid era as the state attempted to forge a united health system and battle the AIDS epidemic. Despite the historical and contemporary bifurcations within the field of health and healing, people living with AIDS continue to subscribe to a hybrid health ideology. There is, therefore, a structural disjuncture between the realities of consumption within the field of health and healing and the logic of the field as it is articulated in the symbolic struggle raging in the field of power. The field of health and healing is characterized, therefore, by a simultaneous bifurcation and hybridity – which is reflected in HIV-infected South Africans’ beliefs and practices. In order to make sense of this puzzling disjuncture and its impact on subjects’ trajectories of action, this paper draws insight from Pierre Bourdieu's theory of habitus and Homi Bhabha's conceptualization of hybridity – transforming each of them through their synthesis and application to the postcolonial context.