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Drawing from representative bureaucracy theory, hiring minority police officers has been a perpetual reform recommendation for improving tense police-community relationships with minority communities since the 1960s. The expectation is that minority officers will provide active/symbolic representation, but little is known about minority officers' experiences during racially tense situations. This paper examines whether black officers experienced double marginality in the context of prolonged protests against police in Ferguson, MO in 2014 and compares black vs. nonblack officers' self-assessments about their preparedness to handle the crisis, procedural justice during the crisis and mental and emotional effects on officers following protest policing.

In-depth interviews with 45 police personnel who policed the Ferguson protests provide a rich description of the context and experiences through the lens of police officers. Surveys of 218 officers who conducted protest policing in Ferguson are used to compare the impact on black vs. non-black officers.

The results provide a detailed portrayal of the double marginality experienced by black officers while policing the Ferguson protests, but also demonstrate that black officers were resilient to the effects of that experience, showing significantly more favorable outcomes than their nonblack peers.

This is the only study to utilize a mixed methods approach with police officers who conducted protest policing to understand officers' experiences in the midst of a racially inflamed context. The findings provide support for policymakers interested in advocating and supporting hiring more minorities in policing.

Research indicates that faculty of color in the United States face numerous challenges in the academy. To complicate their experiences further, children significantly impact academics’ work. Additional difficulties can arise in balancing work with familial responsibilities. Indeed, strategies to navigate parental obligations while engaging in professional activities are seldom examined among minority parents, across genders and institution types. In response, the current study investigates the intersectionality of race, gender, and parenthood on navigating a work–life balance in academia. This study examines 13 male and female minority parents from an array of institutions and explores their strategies for navigating professional advancement while managing familial obligations.

Our data suggest that parents of color often develop timesaving strategies to complete their work more efficiently. However, in order to do so, they tend to engage in professional and social isolation and to recalibrate personal expectations of work and accomplishments. Of importance, the study uncovered significant gender differences. While fathers faced comparable challenges, the findings indicate that familial responsibilities can disadvantage women more so by impacting their ability to foster professional relationships and potentially harm their emotional well-being. While most faculty of color face difficulties in the workplace, we argue that those with children, especially mothers, face additional challenges that should be addressed by home institutions to foster more equitable opportunities for professional growth.

‘Being a refugee means learning from your children instead of teaching them yourself’. These are the words of a 43-year-old writer from Turkey, father of three. He is a refugee in Greece, where he works as a tailor. Language, the tool of his trade, is what he can no longer use, even for his own children. In contrast to her father, 12-year-old Boran, who is fluent in both Greek and her mother tongue, sits beside her father and translates what he says, and at the same time explains how frustrated he feels that he cannot communicate with the people around him.

This chapter deals with the perception of (sensed) discrimination and the coping strategies of Russian-speaking female scholars in Germany and applies an intersectional approach between culture, migration, gender and social background. Based on telephone interviews, the study aims to contribute to the discussion on discrimination in research environments and individuals’ professional integration by exploring narratives of migration and work in 13 women who migrated from the former Soviet Union (FSU) to Germany from 1990s to 2010s. Based on the findings, the author derives implications for policy and practice, such as a recommendation to implement introductory conversations with newcomers to reduce culture clash in competitive work contexts.

This paper aims to examine how an alternative accounting system developed by a marginalised group of women enables them to counter oppressive systems built at the intersections of gender, class and race.

The authors draw on diary notes taken over a period of 13 years in France and Senegal in the context of the first author's family interactions with a community of ten Black immigrant women. The paper relies on Black feminist perspectives, namely, Lorde's work on difference and survival to illuminate how this community of women uses the creative power of its “self-defined differences” to build its own accounting system – a tontine – and work towards its emancipation.

The authors find that to fight oppressive marginalising structures, the women develop a tontine, an autonomous, self-managed, women-made banking system providing them with cash and working on the basis of trust. This alternative accounting scheme endeavours to fulfil their “situated needs”: to build a home of their own in Senegal. The authors conceptualise the tontine as a “situated accounting” scheme built on the women's own terms, on the basis of sisterhood and opacity. This accounting system enables the women to work towards their “situated emancipation”, alleviating the burden of their marginalisation.

This paper gives visibility to vulnerable women's agentic capacities through accounting. As no single story captures the nuances and complexities of accounting, further exploration is encouraged.

This paper contributes to the counter-accounting literature that engages with vulnerable, “othered” populations, shedding light on the counter-practices of accounting within a community of ten Black precarious women. In so doing, this study problematises these counter-practices as intersectional and built on “survival skills”. The paper further outlines the emancipatory potential of alternative systems of accounting. It ends with some reflections on doing research through activist curiosity and the need to rethink academic research and knowledge in opposition to dominant epistemic standards of knowledge creation.

While the rest of the world focused on girls' issues around education, girls' victimization in the family, girls' problems with sexual assault and harassment, and girls forced into early marriage, the US seems curiously mired in a series of media-driven moral panics about girlhood. The last few decades have seen worries about girls: girls going bad, mean girls, and girls who are bullies, girls mimicking boys' violence, and girls getting sexually trafficked and engaging in prostitution. Given this, it is important to review several key themes: the current evidence about the actual dimensions of female delinquency and trends in juvenile arrests, particularly girls' arrests for non-traditional offences; the role of race in girls' delinquency will also be explored. This analysis will document the need to explore gendered consequences in the policing of girls' misbehaviour. Specifically, the chapter will explore the implication of girls' increasing presence in a largely male-oriented juvenile justice system and the feminisation of juvenile justice in the United States.

Following Starratt’s (1991) proposed conceptual framework for ethical leadership that is no longer defined as a style or an attitude, but as the basis for moral dimensions and actions that can be developed and based on the ethics of care, critique, and justice, this chapter traces the following questions: (a) How does cultural and social context influence the meaning and practices of unethical leadership in the school? (b) How do principals and vice-principals preserve and interpret their unethical practices? Using Langlois’s interview guide on ethical dilemmas (1997), 10 interviews were conducted with school principals and vice-principals in the Arab education system in Israel. The chapter presents unethical behaviors emerging from content analysis of the interviews such as personal development versus loyalty to others (unethical behaviors that are related to managing staff underperformance or appointing candidate teachers); or loyalty to my minority-society or to the government. The chapter fosters better understanding of both national specificities and universal commonalities associated with unethical leadership, as well as of the cultural and social characteristics that facilitate or hinder the development of ethical leadership, and finally explains some approaches to leadership that would improve the practice.

The purpose of this study is to examine whether differences in occupational burnout between Black and White officers can be explained by differences in areas of worklife and differences in indicators of reform.

Using a modified version of the Maslach Burnout Inventory, information on emotional exhaustion and depersonalization was collected from 910 Black and 8,240 White officers through the National Police Research Platform. Structural equation models with bootstrapped confidence intervals were used to test mediation hypotheses and estimate indirect effects.

Black officers reported significantly less emotional exhaustion and depersonalization than White officers. Approximately 46% of the difference in emotional exhaustion between Black and White officers was accounted for by workload, workplace control, job satisfaction, alignment with agency values, inclusivity in the department, and the rejection of a hostile mindset toward the community. Approximately 28% of the difference in depersonalization was accounted for by workload, workplace control, job satisfaction, alignment with agency values, and the rejection of a hostile mindset.

This study reinforces research that demonstrates that Black officers report less emotional exhaustion and depersonalization than White officers and shows that some but not all differences in burnout can be accounted for by racial differences in areas of worklife and the rejection of a hostile mindset toward the community. More research should be focused on occupational stress in law enforcement and how Black officers are adapting to and thriving in the policing profession.

The main value in a culture of tolerance is wasatiyyah. The fragility of relationships and misunderstanding between Muslim and non-Muslim communities occurs when attention to values of tolerance which need more attention on moderation was not practiced especially in the life of a new Muslim convert community. Thus, the practice of moderation is one mechanism proposed by the government to ensure a harmonious continuation of life in a religious community can be achieved. For that, a qualitative study design was used to describe the current status of a phenomenon that occurs among new Muslim converts. The purposive sampling method is used to determine the applications of wasatiyyah in new Muslims’ life tolerance at Kota Kinabalu (East Malaysia) and Kuala Terengganu (West Malaysia). Although the study was conducted at two different locations, there is a relationship between religious phenomena that occur in the new Muslims community in Malaysia. The purpose of this study is to see the practical concept of moderation in the life of new Muslims and their relation with Muslims and non-Muslims. The results showed that the value of moderation was applied in the aspect of tolerance. The application of Wasatiyyah in practice of tolerance had helped non-Muslims family members to change their attitudes and perception towards Islam. This study suggests the values of wasatiyyah in the life of religious tolerance, need to be nourished especially in multiethnic society when sharing a living places, education and employment for better social development as well as a well-being pluralistic society.

The study was conducted through descriptive data qualitative methods. Purposive sampling was used which refers to a group that has the characteristics of samples required by researchers (Mohd Najib Abdul Ghafar 2003). This study applies the method of in-depth interview with the selected new Muslims around Kota Kinabalu (representing East Malaysia) and around Kuala Terengganu (representing Peninsular Malaysia/West Malaysia). Thus, data accumulation involves new Muslims (new Converts) from various ethnics (Sabahan and Sarawakian) which comprise Kadazandusun, Murut, Rungus, Sino and Iban. Secondly, those are from the Peninsular Malaysia which includes Chinese and Indian. Whereas in Kuala Terengganu, data accumulation involves new Muslims from various ethnics (Chinese, Indian, Sarawakian and others). The result of the interview is shown through descriptive narratives which display the practice of tolerance in the form of supportive interaction from the non-Muslim families towards the new Muslims in Islamic lifestyle.

The concept of wasatiyyah has nurturing tolerance among Muslim, newly Muslim and non-Muslim as well as fostering harmony among the diverse ethnics in Malaysia. Based on the discussion, it was observed that the concept of wasatiyyah had a great influence on the relationship among Muslim, newly Muslim and non-Muslim, as it had a strong link with the value of akhlaq that have been embedded in the Muslim community. The wasatiyyah is the main element that shapes the relationship, and it is the results of interaction with social norms, for it has bred certain social values that include tolerance, compromise, modesty, respect and cooperation as transpired when they (Muslim and newly Muslim) interact among themselves or with other communities. Furthermore, the main goal for the concept is to maintain peace and built well-being in the society as well as bracing racial ties in Malaysia, especially among Muslim, newly Muslim and non-Muslim.

Tolerance is a culture that founded the co-existence of pluralistic society in Malaysia. The culture of tolerance can only be built if ethnic tolerance and religious tolerance is accepted as a common practice – Muslims and non-Muslims alike. The description of wasatiyyah in the practice of religious tolerance among the families of new Muslims is the platform towards the acculturation of tolerance in the societal life from different faith and ethnics. It can be said that the higher the tolerance of ethnic, the higher is the religious tolerance, which is manifested through the application of wasatiyyah between people from different religions. This situation is highlighted in the relations of Muslim, newly Muslim and non-Muslim in Sabah and Terengganu where the culture of tolerance is apparent in the life together. Extensive interaction through encounters, acquaintance and co-existence that shape the friendship, brotherhood and kinship is the best formula in nurturing the culture of tolerance in the pluralistic society of Malaysia. Perhaps, the concept of wasatiyyah may be implemented in the whole aspect of life in the context of Malaysia. It is because the term wasatiyyah has the main sources of Islamic epistemology as well as sustaining the well-being pluralistic society without destroying the differences.

Images of “blue‐helmets” and multilateral peacekeeping missions are pervasive in today’s world. The goal of intervening parties is often to re‐establish order; one way to accomplish this is to rebuild political institutions. Rehabilitating policing agencies within failed states is an essential component to establishing a peaceful and productive society. Discusses four issues that are important to policing after ethnic conflict: police culture, democratic participation, the political environment the police operate within, and the perceptions of the population about law enforcement. Applies current perspectives on policing in stable states to some of the challenges facing creating law enforcement structures in unstable and often ethnically charged states. Argues that until we understand the impact each of these components play, intervening parties will continue to lead failed governments and their policing agencies into the cycle of violence.