Community Policing and the Engagement of Pastoral Terrorism in West Africa

Abstract

Within a changing global consciousness for international guardianship of the targets of terrorism, this article explores the broad narratives, strengths, and limitations of adopting community policing for the control of herdsmen terrorism in West Africa. It follows the search by social engineering and criminal justice practitioners for a relational and experiential agent for social change against destructive terrorist tendencies and its eroding influence on the sensibilities of human civilization. The article frames an approach for creating a social policing environment in rural and poor communities along pastoral transhumance routes in West and Central Africa. The mass murder of indigenous communities by the migratory and transborder terror groups in this region is a crime against humanity. The adoption of the concept of “connected communities” is suggested to create a multilayered and all-involving intelligence community policing shield in individual communities under siege of the pastoralists.

Pandemic Policing and Community Engagement: Preparedness, Legitimacy and Public Support During the COVID-19 Crisis in Nigeria

“…Extant literature has posited that police-community engagement attains an additional level of importance during exceptional events or emergency situations because public outreach enables police officers to connect with those affected by dire situations ( Cheng, 2020 ; Reicher & Stott, 2020 ). Such a relationship with the community helps police agencies to understand the risks that communities face, while communities are able to understand the public safety responses and how these responses can be accessed ( Ejiogu, 2019 ; Kappeler & Gaines, 2014 ).…”

“…In Nigeria, the inability of the police to effectively ensure adequate security of lives and properties has particularly seen to a proliferation of vigilante organisations, ethno-militia groups and private security to fight crime and protect the public ( Amusan & Saka, 2018 ; Ejiogu, 2019 ). For example, inadequate police response to armed robbery incidents in the south-eastern parts of Nigeria was attributed to the emergence and rise of the Bakassi Boys, a vigilante group ( Harnischfeger, 2003 ).…”

“…Notably, the adoption of indigenous knowledge of administration and security structure was believed to have largely accounted for the success of OPC and Bakassi Boys in attracting millions of members, garnering public support and reducing the level of crime rate in their regions ( Abdulazeez, 2013 ; Harnischfeger, 2003 ). Their successes, which were largely attributed to their involvement of local political structures and figures, like the chiefs, youths and other local residents in their vigilant operations, have further led to the proliferation of more vigilante groups ( Amusan & Saka, 2018 ; Ejiogu, 2019 ). Consequently, as postulated by extant community policing literature ( Felix & Hilgers, 2020 ; Kappeler & Gaines, 2014 ), and supported by the growing literature on COVID-19 and community policing ( Jones, 2020 ; Marston et al, 2020 ; Stott et al, 2020 ), this studies examines the potentials of community participation in pandemic policing in Nigeria.…”