This article explores Scottish and Danish young male offenders’ experiences of incarceration, prison chaplaincy, religion and spirituality. The findings from in‐depth face‐to‐face semi‐structured interviews (n = 15) suggest that although Scotland and Denmark are increasingly secular countries, the prison environment (deprivation of liberty, vulnerability and feelings of guilt) seems to engender pro‐religious/spiritual attitudes and an interest in prison chaplaincy services. Working with interfaith chaplains enabled the young inmates to take small steps towards managing the social strains that led them into offending, and the ‘painful’ experiences they encountered during imprisonment. The holistic chaplaincy services that they were offered helped to nurture some initial turning points that stimulated identity and behaviour change linked to transitional masculinity, and in some cases to an increased commitment towards criminal desistance.
There is no denying the importance and increased significance of interest in decolonisation in education and the wider social sciences. This article aims to bring a continuing contribution to an evolving and important discussion. The methodology of this work allows a range of academics from different cultural contexts to voice their decolonising proclamations. The authors of the article are a combination of White, Black, Asian and mixed-race academic researchers in higher education who have come together to proclaim their viewpoints. They draw upon their research and apply professional practice in relation to differing aspects of generally decolonising education and specifically decolonising curricula. As a group, we believe that the notion of decolonising applies to all sections of education – not only to primary schools, but also to nurseries, secondary schools, colleges and universities. We hope this article will encourage more research, advocacy and action within education and interdisciplinary contexts into the complexity of decolonising the curriculum.
Scholars have identified associations between ethnicity and crime. The extent to which such correlations generalise to other national domiciles and the nuances of neighbourhood criminality is unclear. Drawing upon 67 interviews with practitioners and (ex)offenders involved in drug supply, and supplemented by data sets, the article tests the validity of the generalisation, by exploring a) whether ethnicity is perceived as advantageous in the movement of drugs, and b) how indigenous organised criminal gangs (OCGs) address the encroachment of foreign OCGs on their turf. Findings suggest 'official' suppositions aren't wholly supported by evidence gained from street actors connected with criminogenic environments. as globalisation increases so will the encroachment of ethnic organised crime groups upon drug turf held by indigenous populations.
This paper presents insights from a qualitative case study in Glasgow, Scotland, using semi-structured paired interviews to explore the aspirations of Black and Minority Ethnic (BME) Muslim young people labelled by policy as requiring More Choices, More Chances (2006) as they prepare to leave compulsory education. The young people were identified by their schools and affiliated agencies as having the propensity to fall out of education, employment and training upon exiting compulsory education, therefore requiring support to transition from compulsory education to a positive destination of further or higher education, employment or training. The study found that five of the eleven young people perceived themselves to be treated differently to other students in school, where they were overlooked, ignored, discriminated against and offered limited support with studies and transition. Three young people spoke of conflict and miscommunication, but were supported with their studies and transition and were not aware of any discrimination from their teachers. Three students chose not to answer questions. This paper adds to evidence by Stevenson et al (2016) study in England that though the Muslim population is diverse and there is no single Muslim 'experience', that the young Muslims faced similar challenges of 'othering' in Scotland.
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