Informal Social Control of Intimate Partner Violence Against Women r 829How the neighborhood environment relates to intimate partner violence against women has been studied using theories applied originally to general violence. Extending social disorganization and collective efficacy theories, they apply a traditional measure informal social control that does not reflect behaviors specific to partner violence. We conducted a concept mapping study in two New York City neighborhoods, to understand what behaviors neighborhood residents might enact to prevent partner violence and how feasible and effective residents believed them to be. Results revealed a range of "preventive intervention behaviors." Cluster analysis revealed that these behaviors grouped into four general areas, corresponding to the victim, perpetrator, community, and formal systems. Preventive intervention behaviors rated by participants as most feasible focused on the victim, whereas those rated most effective involved formal systems. Results have theoretical and practical implications for future research and programs to engage neighbors and neighborhoods in intimate partner violence prevention. C 2012 Wiley Periodicals, Inc.

Encouraging bystander intervention in intimate partner violence (IPV) against women is potentially an important method of reducing the prevalence of such violence in urban communities. Most existing research has been conducted on campuses and in relation to sexual violence among teens or young adults. Our understanding of which bystander behaviors are feasible is nascent, and our knowledge of which situational factors influence neighbors' self-reported willingness to intervene is underdeveloped. We conducted a concept mapping study to identify potential bystander intervention behaviors in IPV among neighbors in urban settings; we also assessed whether perceived feasibility and effectiveness of those behaviors varied by situational characteristics. Using data collected from 41 residents of a low-income New York City neighborhood in late 2011, concept mapping was used to create a conceptual map of the 74 behaviors identified by participants. We examined participant differences in mean feasibility (i.e., that the participants "could" or "would" enact a behavior), feasibility given two situational characteristics (if the couple was perceived to have a history of IPV, and if children were believed to be involved or present), and perceived effectiveness of bystander behaviors. Differences across select sociodemographic factors of participants were also analyzed. A 13-cluster solution emerged, with clusters of bystander behaviors grouped into four larger cluster areas: victim focused, parenting/education focused, perpetrator focused, and community involvement focused. Bivariate analyses revealed that participants rated the four cluster areas as more feasible when a child was believed to be involved. Male participants rated intervention as less feasible when the couple was believed to have a history of IPV. Participants who reported a history of IPV victimization rated all four cluster areas as less effective on average, as compared with participants without a history of IPV. This study explored bystander intervention into IPV outside of a college context and among urban adults living in high-poverty areas. Results suggest that the presence of children and perceived history of IPV may affect bystander intervention. Specific recommendations to build the research base on bystander intervention in adult IPV as well as what situational, sociodemographic, and other factors mitigate against intervention among potential responders are offered.

This article explores normative ways of conceptualizing Islamic ethics, animal ethics, and the divergent positions on the ethical treatment of animals by Muslims within Islamic scholarly discourse. Too often, the literature addressing the intersection between Islamic ethics and animal ethics is narrowly focused on the topic of halal slaughter. Therefore, this article proposes a wider conversation about an alternative relationship between Muslims and nonhuman animals in the industrialized factory farming era, suggesting that an ethical-vegetarian lifestyle may more accurately uphold the Islamic principles of compassion and mercy, as well as the Islamic practice of intellectual effort, ijtihad. At the very least, a reconceptualization to that end deserves rigorous consideration within Islamic scholarship, taking the debate beyond simply the moment and manner of an animal’s death.

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