Search results

Argues that storytelling in police organizations functions on two well‐known levels: the educational and therapeutic; and also on a hidden level, the social. On this level, storytelling serves to ratify some members and ostracize others. It also works to preserve the model of policing as force‐based rather than communication‐based. Focuses on one folkloric story common to police organizations as an example of how storytelling can act as a powerful brake on acceptance of all members and on efforts to change an organization.

Narrative criminology has continued to expand as an important theoretical and methodological contribution to the study of crime and justice. However, the vast majority of narrative work focuses on the narrative development of those identified as criminal offenders, and little research has explored the narratives of those employed within the criminal justice system. This chapter examines the importance of police storytelling and the unique narratives vital to the cultural life and institution of policing. Police stories are an important part of the ‘meaning-making structure’ in policing and often convey particular power well beyond the limitations of formal organizational or agency policy. Police stories frequently influence understandings of the nature of social problems; community change and decay; and even understandings of race, class, and gender. Police narratives and stories also offer some unique methodological challenges for narrative scholars. Analysis of police stories must focus on the underlying plot details while still analysing the themes or metaphors provided by the narrative. This may require specific attention to the role the story plays in police culture, training, and development of organizational cohesion. Furthermore, narrative researchers must explore the shared narratives distinctive to the profession, while still examining unique meanings that stories convey to different departments and even specialized units. Finally, access to police organizations and individual officers can represent unique challenge for narrative researchers. By examining police narratives, we gain unique insight into the production and maintenance of police authority and culture accomplished through the storytelling process.

The purpose of this paper is to demonstrate how suspicion that leads to a police stop is developed by police officers in Belgium, and the way in which police department culture influences the creation of suspicion.

The data on which this article is based are the result of an ethnographic study within two local Belgian police forces. In total, the researcher has observed for a total amount of 750 h the day-to-day practices of police officers in different police services. Next to that, 37 in-depth interviews were taken from police officers employed in the same services that participated in the observations.

While the creation of suspicion in a police officer's mind is a complex process that is influenced by various factors such as the individual characteristics of the police officer and the applicable legislation, the impact of police department culture is equally important and can be responsible for maintaining discriminatory and stereotypical mindsets.

The originality of this paper lies in the fact that it offers insight into the Belgian police stop practice, a topic about which not much is known on an international level. In addition, it also focuses on the role of departmental cultures in the actions of police officers.

The purpose of this paper is to explore the organisational cultures of two different parts of the emergency service, the police and the ambulance service.

Semi-structured interviews with 45 police officers and ambulance staff sought to understand more about the relationships between these two distinctly different professions who work together closely and regularly in often very difficult situations.

Interviews with police officers and ambulance staff revealed the strong and harmonious working relationship between the two professions and an existence of both shared organisational characteristics and shared cultural characteristics. These cultural characteristics, identified as both explicit and tacit in nature provide the “glue” which not only binds each organisation together but which appears to cement a longer term, tangible link between the police and ambulance services.

This paper reveals a new dimension within cultural analyses of occupational groups by considering the shared cultural characteristics of two groups within the emergency services, police officers and ambulance staff. This potential for cultural boundary crossing is explored in detail.

People who are “othered” confront an epistemic injustice that silences and discards their knowledge. Rather than being actors in their own future, people in positions of authority dictate prescriptive procedures, removing marginalized individuals – and often the communities that care about them – from participating in what could be real and sustainable solutions to harmful social conditions. These injustices create us/them narratives, which can become social landmines that may explode under pressure. Restorative practices prize shared learning and decision-making to harness collective energies around a common purpose to repair relationships. Dialogue facilitated in a circle format ritualizes acts of inclusion and utilizes the power of followership – those without formal authority – to create a shared understanding. Revealing complexities beyond a myopic us/them perspective expands cognitive empathy and refocuses participants on unmet needs to help defuse social landmines. This chapter illustrates three inclusive circle processes that can be employed to uphold human dignity by affirming belonging within a diverse community and honoring all people’s voice and agency. Dialogue circles respond to the injustice of being othered by granting people the right to interpret their own lives. In Detroit, Guatemala, and Singapore, facilitated circles create space for reciprocal storytelling and foster social connections among neighbors, police, and migrants. Most significantly, people become stewards of their future, not problems to be managed, kindling life-affirming resolve collectively supported within their communities.

The purpose of this paper is to explore the nature of humour within two different organisations, policing and ambulance work, which are linked by their focus on emergency work.

Semi structured interviews with 45 police officers and ambulance staff sought to understand more about the relationships between these two distinctly different professions who work together closely and regularly in often very difficult situations.

Interviews with police officers and ambulance staff revealed that humour is a key component in the working relationship of police officers and ambulance staff. The humour of superiority and the humour of exclusion are used to both cope with the demands of their work, reinforce group values and to strengthen the shared bonds between the two occupations.

Humour has been studied within organisations but this paper reveals that humour also functions across occupational divides. Police officers and ambulance staff draw from a mutually acceptable but culturally defined joke‐book in the course of their work. The informal forces of humour appear, ironically, to provide a means of enhanced interoperability between the two organisations but at the expense of other agencies involved within the emergency service field.

In their daily practice, criminal justice professionals tell stories about their ‘clientele’ and these narratives legitimise their roles and decision-making. My research underscores how narratives of crime inform the practice of youth justice. The research presented in this chapter is based on court case file analysis and interviews with youth justice practitioners, concentrating on how they ‘theorise’ the causes of crime of migrant youth and which interventions they deem appropriate.

The chapter raises a methodological discussion on whether narrative researchers can and should attempt to actively question research participants' accounts, which constitute (penal) harm, introducing an interviewing model that I call ‘light’ Socratic dialogues. The aim of this interviewing style is to gradually move the narrator from doxa (‘common’ knowledge and practice) to episteme and to actively question research participants' accounts. ‘Socrates light’ that I propose in this chapter draws on two bodies of methodological literature. On the one hand, I integrate some principles from ‘active’ interviewing styles, often used in ‘researching up’. On the other hand, I draw on feminist methodology, which offers important insights on how to counterbalance the confronting aspects of ‘active’ interviewing.

The chapter reflects on some of my research interactions and discusses the rationale and the implications of the proposed mode of interviewing. I make three points: first, extensively documenting the interview context and interactions helps us to reflect on the (shifting) narrative performance of those involved in research. Second, becoming ‘active’ as researchers during the interview can enhance the analysis. Third, narrative studies can potentially be transformative if we question the narratives.