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Police officers from a police force in Australia were interviewed about the types and level of surveillance they experience in their work, with the recognition of technology contributing to an increased level of such. The concept of the Panopticon and the Looking-Glass Self offer useful frameworks for understanding the experiences of those police officers interviewed. The paper aims to discuss these issues.

Based on 14 in-depth unstructured interviews with police officers, this study is an exploratory piece of research.

This study presents findings in which police officers spoke of the surveillance they encounter from the perspective of the police organisation; their own self-surveillance as well as being monitored by other police officers. This paper argues that the Panopticon Effect can negatively impact on individual officers as well as overall police practice.

This paper is an exploratory study based on the experiences of rank and file police officers currently in service. The paper considers the surveillance and scrutiny of police officers from within the organisation and recognises the impact of technology.

In this chapter, EYES theory proposes that international students view themselves and appraise their social standing of their own race based in relationship to extant social perceptions of racial stereotypes in the United States. These stereotypes are determined by geography which exude from the legacy of enslavement in the United States. EYES theory proposes that international students view racial differences through these dynamics by assessing their own identity in regards to race, colorsim and group identification. Specifically, international students use racial groups to classify, rank, and understand racial differences that are informed by these social geographies that impart a white/black racial discourse by which international students navigate their social status. EYES theory challenges the intellectual perception of heterogeneity among international students and in regards to race posits that international students experience mico and macrolevel contexts regarding race due to the socio-historical legacy of racism in the United States. The authors anticipate that EYES theory may have implications for study in other geographical contexts where a black white dichotomy serves as the parameter for understanding racial relationships and hegemony.

This chapter reports on the findings of the fourth wave of a longitudinal study of the image of accountants regarding perceptions of their instrumental and expressive traits. The four waves were conducted in 1972, 1982, 1992, and 2002. The images germane to this research were those reflected in the “looking glass” of undergraduate students, a relevant peer group of those potentially contemplating entry into the accounting profession. The accountant's stereotype has been blamed for harming the ability of the profession to attract individuals with excellent human relations and communications skills. The negative image originated when accounting was a male-dominated endeavor. Gender typing is important in forming impressions of vocational choices. Thus, this study investigates the manner in which the accountant's image has evolved as its gender composition has become balanced. My focus is on comparing the 2002 wave with the 1972 and 1992 waves. The latter comparison covers the period of the “Enron era” scandals.

Million Dollar Baby displays a contrived, provocative, and dramatic sequence of events that culminates in the death of a paralyzed woman, Maggie (played by Hilary Swank), a boxer by trade, who became a quadriplegic after her opponent “cold-cocked” her during a championship fight. The cheap shot caused her to fall on her wooden stool and break her neck. She calls upon her trainer, Frankie (played by Clint Eastwood), to kill her through an injection of adrenaline. Maggie claims that she has already died in that she can never be a boxer, which represents the only self she knows and loves. Ignoring Frankie's efforts to dissuade her, Maggie evokes a story from their shared past. The story, first told in a diner in which Maggie and Frankie had stopped to eat, described her own father's decision to kill the family dog. She iterates the story from her hospital bed and begs Frankie to do what her dad (to whom Maggie refers as “daddy”) did to the dog. In effect, she asks Frankie to assist her suicide, as she defines herself as useless beyond any reason to live.

Purpose – With an acknowledgement to Benedict Anderson's seminal writings on “imagined communities,” this paper examines several meanings and uses of the concept of imagination: theoretical, methodological, and substantive.

Methodology/approach – Application of these meanings are illustrated from eight qualitative researches, combining direct observations, interviews, participant observation, and document analysis.

Findings – Data are drawn from diverse settings, such as undocumented migrant communities, terrorism, Native American communities, collaborative divorce, nationalism, mass killers, players of video games, and genocide, to illustrate the potential uses and meanings of imagination.

Originality – These diverse researches illustrate the potential empirical and research contributions of these ideas.

As tourism numbers continue to explode globally due to burgeoning middle class incomes in Asia as well as continually more fluid international communication technologies and transport, tourism scholars scramble to keep up with outmoded theory grounded in Western continental philosophy. A Western “traveler” often considers her/himself elite and even superior to mass tourists. “Travelers” seek alternative experiences in authentic spaces. In an effort to understand this market, tourism scholars have spent almost half of a century defining and characterizing the pursuit of authenticity; yet this scholarship has been homogeneously Western. In this chapter, we take a giant step back to question what provokes Western tourists to seek authenticity – and puzzle those who do not.

Purpose – Young people exhibiting serious behavior problems represent an enormous challenge for municipal child welfare services in Norway. In working with these youngsters, it is vital to create opportunities for them to participate in the decisions affecting their lives. The study aims to explore the dilemmas involving issues of participation on the one side and protection on the other: it is one where the child welfare worker is being required, on the one hand, to provide youths with an opportunity to participate in decisions affecting them while at the same time being required to protect those youths in their care from harming themselves in various ways. These two concerns of participation and protection are spelled out specifically in Article 12 of the UN Convention on the Rights of Children of which Norway is a signatory.

Methodology – This study draws from a qualitative reanalysis of interview data from a 15-year longitudinal study of 85 child welfare clients in Norway. They were followed up at three points in time: first when they became clients (age 14–15), next when they were young adults (age 20), and finally when they were 30 years old. All of these 85 informants had initially come to the attention of child protection authorities owing to the severity of their behavior problems.

Findings – The chapter describes how these young people experienced both participation and protection of the child welfare services at the time they were provided and later on when they had become adults. One important finding of the study is that, as adults, their opinions had changed and they then believed that the protection usually in the form of guardianship earlier provided to them as youngsters had been beneficial to them.

Purpose – Role-taking refusal was a foundational problem in Mead's work but was ignored by subsequent interactionists who focused on the benefits of role-taking – empathy and solidarity – but failed to examine how they are destroyed or crippled from emerging as inclusionary aspects of social consciousness. Role-taking refusal constitutes both the microfoundation of dehumanization in the case of the oppressor and, in the case of the oppressed, the microfoundation of resistance. Role-taking refusal is linked to Giddens's notion of the reflective project of the self, Omi and Winant's racial formation theory, Feagin's theory of systemic racism, and the perspective of Critical Race Theory.

Methodology – I shall portray role-taking refusal by using historical, theoretical, and empirical works, especially ethnographic studies.

Social implications – The oppressed know the image their oppressors have of them. Refusing to internalize this image is the first step – the microfoundation – of resistance. Role-taking refusal in the oppressed fosters critical consciousness, which, if solidarity with others is formed, can lead to collective action and, possibly, permanent institutional change.

Originality – “The superiority delusion” is the paradigmatic ideology of all oppressors, deployed to justify their power, privilege, and prestige. This delusion is maintained by the microfoundation of dehumanization, which is a systematic refusal to role-take from those over whom oppressors oppress. All other ideologies that justify oppression are derived from some form of “the superiority delusion,” identifying for the first time role-taking refusal as paradoxically both the original sin of social relations and the foundation of social resistance.