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In 2014, the Health Service Executive (HSE) in Ireland published its Safeguarding National Policy and Procedures (HSE, 2014). Under this policy, all agencies providing services through the social care directorate must ensure a robust culture of safeguarding is in place. Concurrent to this has been a move in social policy, practice and research to include the voice of the service user, both in terms of planning and reviewing services. (e.g. HIQA, 2012; Flanagan, 2020) This article examines whether service users with intellectual disabilities want to be involved in safeguarding plans and, if so, how that can be supported. Using focus groups service users demonstrated their knowledge of safeguarding as a concept, how they felt about the issues raised, and, crucially what they felt they would like to see happen next in addressing a safeguarding incident or concern. The focus groups took place in a large organisation providing residential services, day services, independent living supports and clinical supports. Engaging service users in planning and responding to safeguarding concerns is a fundamental principle of human rights legislation, both nationally and internationally. This study aims to highlight that it is both possible and desirable to engage fully with service users using a range of simple communication tools. For this to be implemented as routine practice in services providing support for people with intellectual disabilities, authentic leadership is required. Services will need to devote time, human resources and will need champions to get on board with the necessary culture shift.

Qualitative research examined peoples’ “lived experiences” and knowledge of safeguarding. Focus groups were used with thematic analysis highlighting common themes throughout, as guided by Braun and Clarke (2006). There were two objectives: Objective 1: measuring participant’s understanding of the safeguarding process. Objective 2: compare the potential differences between safeguarding plans devised by the participants in the focus groups, versus plans devised by trained designated officers responsible for safeguarding within the service.

Four principal themes emerged – 1. participants understanding of safeguarding; 2. restorative justice; 3. consent; and 4. high levels of emotional intelligence and compassion. Participants demonstrated that they could and did want to be involved in safeguarding planning and showed little variation in the plans compared to those completed by trained staff.

The study was completed with a small sample size in a single service in one area. It may not represent the lived experiences and knowledge of safeguarding in other services and indeed other countries. The video may have led to some priming; for instance, the Gardai in the footage being called may have resulted in the participants stating that contacting Gardai should be part of the plan. After the video was shown, there was a heightened awareness of safeguarding. This may indicate that participants are aware of safeguarding but unsure of the terminology or how to discuss it out of context.

For this to be implemented as routine practice in services providing support for people with intellectual disabilities, authentic leadership is required. Services will need to devote time and human resources and will need champions in the safeguarding arena to get on board with the shift in culture required.

While there did not appear to be many barriers to listening to participants, to progress this as a standard practice a very real shift in culture will be needed. It is important for practitioners to ask: Is the vulnerable person aware that this concern has been raised? What is known of the vulnerable person’s wishes in relation to the concern? To truly engage with service users in safeguarding plans these questions need to be more than a “tick box” exercise. This process needs to be fully embedded into a culture that promotes a person-centred, rights-based, inclusive approach as a standard rather than a one-off project. Some structural changes will be needed regarding the time given to designated officers, and what resources they can access (such as speech and language therapy). However, the real difference will be made by services operating authentic leadership that champions engagement on this scale, to fully answer the question posed by the researchers at the beginning of this report, “Whose safeguarding is it anyway?”

There appears to be little evidence of service user engagement in terms of planning and processing safeguarding responses, either in research or anecdotally.

The purpose of this study is to explore the experiences of those volunteering within a restorative justice service thus enabling an insight into their perceptions of the different methods used, their beliefs about restorative justice effectiveness, and its place within the criminal justice system. The study also sought to identify any challenges and positive experiences the participants encountered during their role as volunteers, with volunteering during the COVID-19 pandemic explored specifically.

Data was collected from the participants (n = 5) via semi-structured interviews and analysed using thematic analysis, thus enabling patterns within the experience of the volunteers to be identified.

A prior understanding and interest in restorative justice was evident within the data, with participants demonstrating a preference for direct, face-to-face mediation. The perceived lack of support from external agencies was discussed along with the role of education in their volunteering experience. Finally, it was acknowledged that although face-to-face practice was deemed the most effective overall, certain practices adopted during COVID-19 enabled aspects of the role to be carried out more efficiently and equally as effectively.

The findings from this study draw out real-world implications, producing tangible action points for restorative justice services. Some tentative suggestions for future practice are outlined.

The volunteers’ role within restorative justice is often overlooked within the literature (Paul and Borton, 2013) and time constraints can add additional barriers to a hard-to-reach population. However, volunteers play a vital role in restorative justice. By exploring and listening to the volunteers’ experience, this study expands an additional strand within the literature in terms of what makes restorative justice effective and the challenges that are faced from a volunteer perspective.

In this paper, the philosophy of John Rawls, known as “Justice as Fairness,” is discussed. This philosophy examines the responsibilities social actors hold toward their societal organizations. From an Islamic perspective, justice is pivotal in safeguarding collective interests, aligning with Rawls' conviction that just societies nurture happiness and foster well-being across various life aspects. To achieve customer welfare, our viewpoint underscores the importance of justice in reflecting on consumer well-being from both Rawls’ theory and Islamic perspectives.

We adopt a conceptual approach where secular views of Rawls’ “Theory of Justice” are merged with the Islamic view, resulting in novel insights regarding the hermeneutics involved in the notion of justice and the preservation of consumer well-being.

Our analysis reveals that John Rawls' “A Theory of Justice” aligns with the Islamic perspective in several respects yet diverges in others, notably in the concepts of pre-creation consciousness and divine guidance. These distinctions are emphasized in our paper.

Our paper presents a perspective on justice founded on the concepts of the “Original Position” and the “Veil of Ignorance.” The commentary explores consumer well-being by integrating Rawls' principles with an analysis that elucidates the role justice plays in enhancing societal welfare.

The paper examines the historical shifts in policing strategies towards individuals with SMI and vulnerable populations, highlighting the development of co-response models, introducing the concept of “untethered” co-response.

This paper conducts a review of literature to trace the evolution of police responses to individuals with serious mental illness (SMI) and vulnerable populations. It categorizes four generations of police approaches—zero-policing, over-policing, crisis intervention and co-response—and introduces a fifth generation, the “untethered” co-response model exemplified by Project SCOPE in Philadelphia.

The review identifies historical patterns of police response to SMI individuals, emphasizing the challenges and consequences associated with over-policing. It outlines the evolution from crisis intervention teams to co-response models and introduces Project SCOPE as an innovative “untethered” co-response approach.

The research acknowledges the challenges in evaluating the effectiveness of crisis intervention teams and co-response models due to variations in implementation and limited standardized models. It emphasizes the need for more rigorous research, including randomized controlled trials, to substantiate claims about the effectiveness of these models.

The paper suggests that the “untethered” co-response model, exemplified by Project SCOPE, has the potential to positively impact criminal justice and social service outcomes for vulnerable populations. It encourages ongoing policy and evaluative research to inform evidence-based practice and mitigate collateral harms associated with policing responses.

Given the rising interactions between police and individuals with mental health issues, exacerbated by the COVID-19 pandemic, the paper highlights the urgency for innovative, non-policing-driven responses to vulnerable persons.

The paper contributes to the literature by proposing a fifth generation of police response to vulnerable persons, the “untethered” co-response model and presenting Project SCOPE as a practical example.

The police require the cooperation of the public to ensure security in society. People cooperate with the police because they share norms and values reflected in the law and police action. Police face challenges in obtaining the cooperation of the public. There are studies examining the relationship between the legitimacy of the police and cooperation with the police. Using Tankebe's (2013) model of legitimacy as a multidimensional concept, this study examines the relationship between legitimacy and cooperation with the police in India.

For examining the relationship, the study uses data collected from a survey of 705 victims of crime in India who had interacted with the police. The research questions were examined using structural equation modeling (SEM).

On the basis of the analyses, the study concludes that legitimacy is a multidimensional concept encompassing police lawfulness, procedural justice, distributive justice and effectiveness. The legitimacy of the police has both a direct impact on cooperation with the police and the obligation to obey as a mediating variable. The study indicates that legitimacy is an important antecedent to cooperation with the police, which has significant policy implications.

The study is significant as there are no studies examining the relationship between the legitimacy of police and cooperation with the police in India, which is a non-Western developing country and the largest democracy in the world. The present research is the first study of this nature.

In this paper the co-authors, educators and organizers working together in a liberatory curriculum development organization (People's Education Movement Chicago), put forth a conceptualization of Critical Race Praxis (CRP) in education as it applies to K-12 curriculum and education writ large. They take Yamamoto's (1997) premise seriously in that they need to spend less time with abstract theorizing and more time in communities experiencing injustice.

The co-authors utilize critical race counterstory methodologies to analyze and (re)tell their experiences building and supporting justice-centered curriculum bound in CRP. In doing so, they share narratives that illuminate their individual and collective experiences navigating the gratuitous violence of white supremacy and other forms of structural oppression, and their work to center justice in and out of K-12 schools.

The findings provide examples of organizational praxes within the tenets of CRP (Conceptual, Material, Performative and Reflexive). For People’s Education Movement Chicago the conceptual conditions of their praxes begin with an intersectional analysis of schooling, education, and life. Within the CRP tenant of the material, the co-authors share experiences that detail their continuous political education and offer seven emergent ways of being and building to bound the material change they seek to create through their work. Next, the co-authors share their insights on the performative tenet, with a focus on curriculum, which creates learning experiences that support people to remember social movements and develop within them the curiosity and agency to act on their findings in ways that center justice and transformation. Finally, the findings related to reflexivity focus on the authors’ internal practices as a collective. The authors place process over product which, as they articulate, is a must if they are to produce a vital harvest for communities they work with and for.

The authors conclude the article with the following offerings useful to P-20 educators, researchers, school administrators and community members advancing more just educational futures: a commitment to the on the groundwork, situating social justice as an experiential phenomenon, the utilization of interdisciplinary approaches, collaborative work and capacity building, and a commitment to self and collective care.

As P-20 teachers, community workers, organizers, caregivers and education scholars of color building together in a K-12 curriculum development organization, the authors suggest that now is the moment to pivot away from the rhetoric of “we don't do CRT” and into work that constructs paths toward praxes bound in the tenets of CRP.

The purpose of this study is to determine the impact of distributive justice on normative commitment, both directly and indirectly through job satisfaction. Instead of integrating all the components of justice and commitment, distributive justice and normative commitment have been given prominence.

The data were collected through standardised scales from the 305 executives working in the top eight cement organisations located in the central part of the Indian subcontinent. Structural equation modelling (SEM) with bootstrapping was employed to evaluate the hypotheses.

The results proved that distributive justice helps increase normative commitment and affects job satisfaction positively. Additionally, job satisfaction acts as a mediator between distributive justice and normative commitment.

Due to the adaptation of self-reported questionnaires, the chances of method bias cannot be completely denied. However, the Harman’s single-factor analysis was conducted to handle it. Moreover, the data were obtained from a single source, i.e. the cement industry.

HR practitioners may use the outcomes of this study to promote distributive justice while allocating their sources. It also helps in implementing specific strategies to improve job satisfaction and commitment.

The study proposed a more complex linear model that included job satisfaction as a mediator. Moreover, the study is conducted in emerging economies, which addresses the research gaps in the existing body of literature.

The purpose of this paper is to explore and evaluate the current legal position on the admissibility and exclusion of illegally obtained evidence in money laundering cases.

A thorough exploratory analytical analysis signifies that such illegally obtained evidence from money laundering offences is admissible, provided it does not undermine the administration of justice or the right to a fair trial.

By virtue of the lack of written or codified rules governing the admissibility and exclusion of illegally obtained evidence in cases involving money laundering, the rule of admissibility remains the primary foundational principle for the governance of the admissibility and exclusion of illegally obtained evidence in money laundering cases.

The Malaysian Criminal Justice System has historically relied on the long-standing admissibility principles to admit and exclude illegally obtained evidence. For decades, courts have used their discretion to admit illegally obtained evidence based on the relevancy test, and they have further demonstrated to use the same discretion to exclude gravely prejudicial evidence. Evidence obtained illegally but if relevant to the matter in issue is deemed admissible. Evidence derived from an act associated with unlawful activities or a predicate offence in money laundering may be obtained illegally, which may influence the prosecution case and conversely, defend the accused’s rights to a fair trial.

Little is known about how religious-related beliefs (i.e. karmic beliefs and beliefs in a just world) might affect consumers to engage in more environmentally friendly behavior. Drawing on the justice motive theory, this study aims to explore the individual, complementary, congruent and incongruent impacts of karmic beliefs and belief in a just world on consumers’ proenvironmental consumption.

A sample of 736 consumers was recruited by means of a mall-intercept survey in the most populus cities in Vietnam. An advanced technique – polynomial regression with response surface analysis – was used to test the hypothesized model, whereas the PROCESS macro approach was used to estimate indirect effects.

The findings indicate that while karmic beliefs do not directly affect proenvironmental consumption, they can inspire environmentally friendly behaviors through belief in a just world. High levels of both beliefs enhance proenvironmental consumption, but imbalanced levels erode such behaviors. Importantly, the findings revealed gender differences concerning the role of religious beliefs in influencing proenvironmental consumption among male and female consumers.

The findings of this study offered several theoretical and managerial implications for proenvironmental consumption.

The research provides new insights into how religious beliefs (karmic beliefs and belief in a just world) affect, interact, balance and imbalance with each other to trigger proenvironmental consumption. The research also contributes to the sustainable consumption literature by indicating the mediation roles of belief in a just world and proenvironmental consumption intention in the relationship between beliefs in karma and actual proenvironmental consumption behavior, as well as offering empirical evidence about the gender differences regarding these relationships.