Military-on-military sexual violence-the type of sexual violence that most directly disrupts operations, harms personnel, and undermines recruiting-occurs with astonishing frequency. The U.S. military has responded with a campaign to prevent and punish military-on-military sex crimes. This campaign, however, has made little progress, partly because of U.S. military law, a special realm of criminal justice dominated by legal precedents involving sexual violence and racialized images. By promulgating images and narratives of sexual exploitation, violent sexuality, and female subordination, the military justice system has helped to sustain a legal culture that reifies the connection between sexual violence and authentic soldiering.
U.S. armed forces, 3 raised the profile of the military justice system, a separate criminal and administrative jurisdiction with authority over 1.4 million active-duty servicemembers. 4 Accused servicemembers, unlike civilian criminal defendants, are permitted to introduce evidence of their "good military character" during the guilt phase of courts-martial. 5 McKinney took full advantage of this military evidentiary doctrine by parading former superiors and subordinates before the court-martial panel to testify about his sterling character and soldierly behavior. 6 Acquitted on all counts except one charge of obstruction of justice, 7 McKinney was sentenced to a minor reduction in rank, a sentence that had no impact on his
Twenty-four Christian college students and 24 state university students were interviewed using Gilligan's moral choice paradigm (Brown et al., 1988). Justice narratives predominated among the Christian college students; among the state university students, care and justice narratives were equally prominent. Eight state university students articulated belief in the Christian God. These state university Christians described themselves less often in justice terms than the Christian college students and more often in terms of both justice and care than the remaining state university students. Further, the state university Christians described God in terms of justice more often than did the Christian college students. The implications of these differences for faith development are explored.
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