Relationship Between Police and Muslim Individuals

Relationship Between Police and Muslim Individuals Shamma Alsuwaidi Dataset being used: 2014-15 Crime Survey of England and Wales Variable name of dependent variable: copannoy Variable name of main independent variable: Muslim Word count of this project ¹: 2,672 words I have included my SPSS output as an appendix to this project I am happy for an anonymised version of this project to be used  for teaching purposes at the University of Kent    My research question In this project, I examine the relationship between police officers and individuals from different religious groups. I will examine whether Muslims encounter more disturbing and discriminatory experiences with the police, compared to those who follow different religions (Christians, Jews, Hindus, Sikhs, Buddhists, and those who do not follow any religion). Accordingly, the dependent variable I will be using is: really annoyed with the police, while my independent variable will be: Muslim religion. Potential mechanisms linking police malpractice to Muslims I selected these variables because in a post-9/11 civilisation, Muslims are increasingly becoming more segregated from societies as a result of the increased media attention to them. People began to fear Muslims and attempts to segregate them from society were made by many. Muslims are now perceived as an outsider group, a category of aggressive, extremist individuals, who pose a risk to British lifestyles (Rowe, 2013). Although Islam is the most common religion amongst minorities, high rates of prejudice of Arabs and Muslims is evident in countries of the EU such as France and the UK. For instance, over 50% of people in Germany, France, and the UK identify and associate Muslims as radicals, aiming to promote their extreme religious beliefs (Jikeli, 2011). As a result, attitudes towards Muslims dramatically changed worldwide. Prejudice and hate spread, leading Arabs/Muslims to now face critical observation in every aspect of their lives. They can no longer travel, drive, and enjoy being out in public due to the discrimination they face in their everyday lives. In addition, instead of receiving support and protection from law enforcements, they are instead further victimised by them. Racial profiling, unjust treatment, unjustified investigations, harassment, and wrongful captures are now very common experiences between Muslims in European countries (Cainkar, 2002). In addition, it is not uncommon for an Arab to be randomly selected for security checks at airports, and even be prohibited from flying due to such prejudice views. However, discrimination against those coloured and those who acquire divergent features than typical Europeans do occur as well; where gipsies (47%) and Africans (41%) experience higher levels of discrimination as well (Jikeli, 2011). I expect that Muslims are more likely to find themselves in situations where they become irritated by the police, or unsatisfied with how the police deal with occurrences compared to those who follow other religions. This is because, at a time of increased awareness and fear of terrorism, and with socially and politically constructed images of Muslims, society would ultimately treat them in a hostile manner. As a result, members of the law enforcement are more likely to share the same views with society or would be inclined into targeting and eliminating any potential harm or threat of terrorism that could be caused to society. Therefore, the police would be more likely to be suspicious towards an Arab or Muslim. Dependent variable In my analysis, I used data collected from the 2014/15 Crime Survey of England and Wales, which surveys adults (16+) living in private residence in the UK. My dependent variable is really annoyed by police, which comes from the question: Have you ever been really annoyed about the way a police officer behaved towards you or someone you know. OR about the way the police handled a matter in which you were involved? This might have been a police officer or another member of police staff. 1. Yes- towards respondent 2. Yes- towards someone else 3. Yes- towards both respondent and someone else 4. No I am missing statistics on the frequency of police aggravation, since 24,806 out of 33,350 individuals did not respond to this question. Below is the frequency table of those who did respond: Number of responses Frequency (% of valid cases) No 6,341 74.2% Yes 2,203 25.8% Total 8,544 100% Table 1: Frequency table of police annoyance Since the question gives respondents chances to respond in different yet similar ways, I modified the way in which responses are interpreted. For example: * Yes: towards respondent à ¢Ã¢â‚¬ Ã¢â‚¬Å¡towards someone else à ¢Ã¢â‚¬ Ã¢â‚¬Å¡towards both respondent and someone else I integrated the responses in order to simplify the data. Instead of having various categories of the yes responses, they would all be integrated into an individual yes group. Therefore, my dependent variable is respondents claiming themselves, another individual, or even both being irritated by any staff within the law enforcement agency. 25.8% of the valid respondents stated that they have been in an experience where they, and/or someone they know has been annoyed by the police, as shown in Table 1. Main independent variable The main independent variable I am manipulating is the Islam religion. This is derived from the Crime Survey of England and Wales (2014/15), which is built upon individuals self- reported religion, at the time they took part in the questionnaire. The question is shown as the following: What is your religion, even if you are not currently practicing? CODE ONE ONLY IF YES, PROBE FOR RELIGION 1. Christian (including Church of England, Catholic, Protestant, and all other Christian denominations) 2. Buddhist 3. Hindu 4. Jewish 5. Muslim 6. Sikh 7. Other (SPECIFY) 8. No religion Here, I am missing 76 responses out of the total of 33,350 people who took part in the survey. These individuals either refused to answer or claimed they did not know the answer. A frequency table of the remaining respondents can be seen in Table 2: Number of responses Frequency (% of valid cases) No 32309 97.1% Yes 965 2.9% Total 33274 100% Table 2: Frequency table of Muslim respondents As the question initially asks for their reported religions, I have created two distinct response categories. For instance, those with no self-reported religion, and those associated with other religions (Jewish, Christian, Hindu, Sikh and Buddhists), are categorised as no. Whereas, Muslims respondents are placed in the yes category. This is because I was interested in making a general comparison of Muslim and non-Muslim perception of the police, in order to carry out my analysis. Control variables In this section of my analysis, I added two further control variables, whether respondents live in urban or rural areas and their reported gender. Here, all 33,350 respondents answered the questions. This is achieved in order to explore other factors that could influence people to experience irritation from the actions or behaviour of the police. Although there was no precise question presented to determine whether a place of residence is in a rural or urban area, respondents had to describe the features of their neighbourhoods and provide their address (postcode) on the survey. As a result, rural areas come to be defined as areas where the population is less than 10,000; communities where 7,567 (22.7%) of the respondents inhabit. However, exploring gender was based on the following question: CODE THE SEX OF EACH ADULT IN THE HOUSEHOLD IF NECESSARY: Is (name) male or female? Male Female Here, the interviewer collects data on every member of a household, assuming their gender, unless they are uncertain. This data indicates that 45.1% (15,030) of the 33,350 respondents are males. Analysis Part I: In my first stage of analysis, I examine the pattern of irritation from the police, by association of the Islam religion. The link between being a Muslim and the likelihood of being annoyed by the police is analysed by using a Crosstabs, as shown in the table below: Table 3: Link between police annoyance and Muslim religion Have not been annoyed with police Have been annoyed with police Total Non-Muslim 74.0% 26.0% 100% Muslim 84.0% 16.0% 100% Total 74.2% 25.8% 100% Total number of respondents for this analysis: 8521 Although 24,829 people did not answer this question, Table 3 shows data based on the 8,521 individuals who did. 16.0% of Muslim respondents claimed that they encountered a situation where an officer annoyed them, or someone they knew, in comparison to 26.0% of non-Muslim respondents. In other words, Muslims are 10% less likely to claim to be annoyed with an officer of the law, than those of other religions; resulting in a different pattern than I predicted at the start of my analysis. Analysis Part II: Is this pattern systematic? Data suggests that members of the Muslim community are less likely to be annoyed by the way police handle situations than others. However, this could have resulted from the randomness of the sample, or randomness of how police members handle occurrences and behave towards people. So, I ran a regression with being annoyed with the police as the dependent variable, and being Muslim as an independent variable; to examine the patterns certainty. A table below discloses whether the pattern in systematic: Coefficient (B) 95% confidence interval Constant 0.260 0.251 to 0.270 Muslim -0.100 -0.157 to -0.043 Table 4: Regression table of influence of police annoyance In Table 4, we can see that the estimated effect correlates with the mean difference in the likelihood of being annoyed with the police, in the previous part; Muslims are -0.100 (-10%) less likely than those of other religions, to state that they have been really annoyed with the police at one time. In addition, the regression table produces a confidence interval around this data; -0.157 to -0.043 (-15.7% to -4.3%). Since the figure (-0.100) lies between the confidence range, this data implies that we can be quite confident that Muslims experience lower levels of police annoyance, in a systematic manner: If we could create 100 worlds, and re-run the patterns, the true value would lie within the range (-0.157 to -0.043) 95 out of 100 times. Which, therefore, suggests that being Muslim decreases an individuals likelihood of being annoyed by the police, 10% less than those of other religions. In addition, as both figures in the confidence intervals are negative and the range is narrow; this allows us to be quite confident that the pattern is systematic. However, we cannot be 100% certain. Analysis Part III: Is this pattern causal? There are other possible factors that could explain the correlation between Muslims and dissatisfaction in how police handle situations. These confounders vary from the mechanism I examined earlier; around police interactions around Muslims. For instance: An individuals area of residence could impact the way the police interact with them. It is more likely for those living in deprived areas to experience injustice from the police, and therefore, hold negative images of police officers. They are also more likely than those in urban areas to have issues with police officers, as their neighbourhoods are likely to have high rates of criminal activities. In addition, police staff may be prejudice against people living in rural areas, labelling them as criminals, and therefore, treating them in a different manner. It could also be due to gender. As female criminality is not as common as those of men, police are known to focus on male suspects. Especially as there is a high rate of young male offenders in this century, male suspects are more likely to be annoyed by the police. In order to test both hypotheses, a further regression was carried out, which includes neighbourhood area (urban) and gender (male) as control variables (as defined above). Coefficient (B) 95% confidence interval (Constant) 0.141 0.081 to 0.202 No religion 0.147 0.089 to 0.206 Christian 0.077 0.019 to 0.134 Hindu 0.012 -0.088 to 0.111 Other religion 0.109 0.021 to 0.197 Lives in urban area -0.017 -0.039 to 0.005 Male 0.073 0.054 to 0.091 Table 5: Regression model of influences of being annoyed by the police We can see the impact of my control variables, as shown in Table 5: Living in an urban area: living in urban the areas, is associated with a decrease in being annoyed by the police by 0.017 (1.7%). Although this effect seems minimal, it could increase dramatically depending on how rural/urban an area is labelled as. However, here, we cannot be confident that the pattern is systematic, due to the confidence interval containing positive and negative figures (-0.039 to 0.005). Gender: males in the community are more likely than females to be annoyed with the police, or how they handled a situation; 7.3% (0.073). Here, we can be very certain that the pattern is systematic because the confidence interval range is very narrow. In order to concentrate on my main area of interest, I pay particular attention to the difference in how the police deal with those of varying religions. We can analyse a contrast among both versions, in a chart shown below: Coefficient (B) 95% confidence interval Original model (no controls) -0.100 -0.157 to -0.043 Second model (with controls) -0.099 -0.157 to -0.042 Table 6: Comparison of effects of police annoyance on Muslims This suggests that the gap in how police interact with those of different religions, is almost identical in both models; whereas, in the original model, Muslims are 10% (-0.100) less likely to have been annoyed by the police, and 9.9% less likely when controls are added. We can still be quite confident that Muslims are less likely to have been annoyed by the police, as the confidence intervals in both remain almost unchanged, and remain narrow. This indicates some proof of causality; however, we cannot be 100% confident. While keeping reverse causality in mind, to further investigate whether there is a causal effect, we can be quite certain that it does not apply in this context. In other words, we would not infer that experiencing a dissatisfying experience with a member of the police causes an individual to become Muslim. Limitations conclusion In this research, I researched whether Muslims are more likely to have been annoyed by a member of the police. I assumed that they would be more exposed to the negative experiences and qualities of the police force, especially after 9/11. A period where Muslims would be forced to endure discrimination by society and the justice system (random searches, presumptions of terrorism, etc.). However, I came to find that my presumption was incorrect. I utilised the 2014-15 Crime Survey for England Wales study. This typically involves a questionnaire that examines the degree of crime and victimisation in areas of England and Wales. From this survey, I discovered that: Muslims are less likely to be in a situation, where they became irritated by the police, in comparison to Jews, Christians, Hindus, Sikhs, Buddhists, and those who do not follow any religion. Also, I found that we can be quite convinced that the pattern is systematic. When allowing for the possibility of alternative factors impacting Muslims experiences with the police, income and gender, the results of their experiences remains roughly identical. There is little or no possibility of reverse causality being possible in this context, as interactions with the police would not necessarily cause someone to follow a certain religion. However, a few limitations can be found in this study, altering the way findings are gathered and construed. For instance, there could be other factors that clarify the link between being of Muslim religion and being irritated with the police. In this case, Muslims may be less likely to report their victimisation, especially reporting against a police officer. In addition, the Crime Survey for England Wales may be less available to Muslims than those of other religions, creating a bias or unrepresentative sample. Another limitation is in the way the question is asked; towards you or someone you know. This question includes others interactions with the police (or someone you know), therefore, although a respondent did not personally feel irritated by the police at a given point, the would report some form of police annoyance. Therefore, data collected could be inaccurate, as their responses could affect the way the statements are interpreted. As a result, data would suggest that those of other religions are more likely to have been annoyed by the police. Although certainty of a causal effect is not definite, my inspection of the data indicates that a causal effect of religion (being Muslim) on how the police interact with individuals does exist, in some manner. Bibliography Cainkar, L. (2002). No Longer Invisible: Arab and Muslim Exclusion after September 11. Middle East Report, [Online] 32(224), pp. 22-23. Available from: http://epublications.marquette.edu/cgi/viewcontent.cgi?article=1006context=socs_fac [Accessed 15 Mar. 2017]. Jikeli, G. (2011). DISCRIMINATION OF EUROPEAN MUSLIMS: SELF-PERCEPTIONS, EXPERIENCES AND DISCOURSES OF VICTIMHOOD. 1st edn. [ebook] Nova Science Publishers, Inc., pp. 1-3. Available from: https://www.researchgate.net/profile/Gunther_Jikeli2/publication/289972827_Discrimination_of_European_Muslims_Self-Perceptions_Experiences_and_Discourses_of_Victimhood/links/56b2596708aed7ba3fedcded.pdf [Accessed 15 Mar. 2017]. Rowe, M. (2013). Policing beyond Macpherson. 1st edn. Routledge, 2013, pp. 109-111.   Ã‚  

Enlightenment thinking Essay

The Declaration of Independence is the basis of our government here in the United States. When the authors of this document were writing it they included many references to enlightenment theories. Of these many theories three within the document can be attributed to John Locke, Jean Jacques Rousseau, and Thomas Hobbes. John Locke was a believer in the three natural rights of man, life, liberty, and property. In the Declaration of Independence Locke’s idea can be found throughout but one example is, â€Å"†¦It is the right of the people to alter or to abolish it, and to institute new government laying its foundation of such principles, and organizing its powers in such form, as to them shall seem most likely to effect their safety and happiness.† This quote is exactly along the lines of Locke’s thinking. He believed that a government is there to serve and protect, and if the government does not do its duty, then the people have a right to overthrow a government and start a new one. Rousseau believed that all men were free and ought to be, therefore any government must act according to the will of the people. The Declaration of Independence includes this too, â€Å"A prince, whose character is thus marked by every act which may define a tyrant, is unfit to be the ruler of a free people.† This quote reflects Rousseau’s ideas exactly. That man is â€Å"in chains† by the government a must be free. Finally, Thomas Hobbes was a believer in the social contract stating that to gain rights people had to give up rights. One right which people were supposed to gain was protection by the government. This idea can be found within the Declaration of Independence, â€Å"He has abdicated government here, by declaring us out of his protection and waging war against us.† The Declaration of Independence contains many different enlightenment ideas. These ideas had a great impact on the founding of the United States and still do today.

The Diversity Policies Of Australia - 1013 Words

Disability Discrimination is a behaviour that is unlawful and unacceptable toward people that have a disability. Besides that, there is over four million Australians that have disability living in Australia (1). Therefore, Disability Discrimination Act 1992 was launched in order to protect people with disabilities so that they can have normal life as others. Australia Post was chosen in order to explain in details about the Act as well as diversity policies that the company uses within the company. Australia Post is one of the most culturally diverse workforce in Australia with 32,732 employees, 136 nationalities and speak 65+ languages (2). The statistic in their Annual Report shows that they have 39.1% women, 1.6% Indigenous†¦show more content†¦(11) It also makes all behaviours that discriminate disabled people by any person, business or authority become illegal (10). The Act makes sure that disabled people that will have the same opportunities and chances in employment, education, transport etc. with people that do not have disability (10) The legislation has its influence on people’s behaviour, organisation’s workforce policies and community including: †¢ Employment. †¢ Education. †¢ Access to premises used by the public †¢ Provision of goods, services and facilities †¢ Accommodation. †¢ Buying land. †¢ Activities of clubs and associations. †¢ Sport. †¢ Administration of Commonwealth Government laws and programs. (12) 3.How does the Act promote diversity within an organisation s workforce? Disability Discrimination Act 1992 was created to protect people with disability. Therefore, in order to follow the law, eliminate disability discrimination in the workforce as well as improve productivity and increase efficiency of the company, the organisation has to review and create new policies and procedure and disability action plan that are under human rights and anti-discrimination law (6) The organisation has to offer some training and assistance to employees so that they can understand and work well with disabled people. Besides that, the company also has to consider about working time flexibility for disabled people because some people need to use medicine that can affect

The Masque of the Red Death - 2065 Words

In Aesop’s fable, â€Å"The Wolf and the Lamb,† the moral of the story asks the reader to examine the desire for an object—and how we justify our behavior if we cannot obtain that object. This moral is graphically presented through the repeated use of key words to describe the fox’s repeated failure to get what he wants. The fox’s first attempt is foiled as he â€Å"just missed† the grapes (35). He attempts â€Å"again and again†, running and jumping repeatedly, but has â€Å"no greater success† (35). He then becomes disgusted and walks away. These successive descriptions of his failure build to his disdainful comment that the grapes are probably sour (35). The repeated demonstration of fox’s failures and his self-rationalization of why is he walking away—not†¦show more content†¦I actually think that theres something admirable about Prosperos arrogance in the face of certain death. His refusal to let anyt hing get him down seems like a strength of his spirit. Its not easy to basically flip death the bird and stay happy and not scared in the face of a lethal plague. Maybe Prospero thinks creating one last carefree party is the best way to not let death break him. I’m not saying that he has a right to abandon his peasants. But his motivations might be nobler than it looks on the surface Mans relationship with death The fear of death drives the actions of several of Poes characters. In particular, the narrator of The Premature Burial obsesses about the possibility of premature burial, and his fear makes him so paranoid that when he wakes up in the berth of a ship, he mistakes it for a grave and has a terrifying experience for no real reason. At the same time, Poe describes several characters whose response to their fear of death is to avoid it, although the usual result of their avoidance is increased trauma. Prince Prospero and his courtiers in The Masque of the Red Death try to shut themselves away and ignore the slaughter caused by the Red Death, but death pays no attention to their barriers and kills them en masse. Similarly, the attempt by the narrator to arrest M. Ernest Valdemar at the point of death in The Facts in the Case of M. Valdemar only causes the consumptive patient to die and have his body gruesomely dissolve into aShow MoreRelatedThe Masque Of The Red Death1093 Words   |  5 PagesThe Masque of Allegory Many writers of literature incorporate symbolic references in their works throughout history and today. One romantic poet and storywriter in particular is excellent in the use of allegory in his poems and stories. This unique writer’s name is Edgar Allan Poe and his tale â€Å"The Masque of the Red Death† is one of his most well known pieces of allegoric writing. Although there are numerous symbols in this story, the seven rooms and the fact that death is inevitable are the twoRead MoreThe Masque Of The Red Death Essay1572 Words   |  7 Pagesshort story form and inventing the modern detective story† (Slova ). In eighteen forty, Poe released one of his more well-known gothic short stories, â€Å"The Masque of the Red Death.† In â€Å"The Masque of the Red Death† Poe relies heavily upon the use literary devices such as allegories, symbolism, and narration to convey his overall theme of how death and mortality are inevitable. Poe was considered to have completely mastered the art of Gothic writing. It is believed by many that his inspiration came fromRead MoreThe Masque Of The Red Death1592 Words   |  7 Pagesexcellent example of this struggle in his short story â€Å"The Masque of the Red Death†. While a deadly plague is ravaging his country, a prosperous prince, quite appropriately named Prospero, takes a thousand of his fellow elites into seclusion at an abbey, where he later holds an elaborate masquerade. It is then towards the end of this masque, held in an imperial suite of brilliantly colored but bizarre rooms, that the plague, known as the ‘Red Death’, finally makes its way into the abbey, inevitably killingRead MoreThe Masque of the Red Death914 Words   |  4 Pagesâ€Å"The Masque of the Red Death† by Edgar Allen Poe is an eerie short story about the â€Å"Red Death†, Poe’s twist on the Black Plague. This plague swept across an unknown kingdom killin g many people as it went. There were sharp pain, and sudden dizziness, and then profuse bleeding at the pores, with dissolution. Poe had two main themes for readers to think about. These themes were proven through five main symbols: The ebony clock in the black room, Prince Prospero in the abbey with his friends, the colorsRead MoreThe Masque Of The Red Death1788 Words   |  8 PagesDeath is inevitable in the human life cycle, so how does one attempt to avoid it? Symbolism is defined as the use of symbols to represent ideas or qualities. Edgar Allan Poe wrote a short story called, â€Å"The Masque of the Red Death.† The majority of people believe he is referring to the black plague that has struck the kingdom. Prince Prospero decides to let the kingdom â€Å"peasants† take care of themselves while himself, knights, and chosen women isolate themselves in Prospero’s castle. A little whileRead More The Masque of the Red Death879 Words   |  4 Pages â€Å"T he Masque of the Red Death† is an extraordinary story of many elements that can grasp any readers attention. This story targets more of the emotions and actions of the characters, creating more of a fathom. Edgar Allan Poe wrote this story from his own perspective and perhaps succeeded in getting the reader to some what relate to the characters focusing on the feelings. The point of view Poe wrote this in makes a clear understanding. The point of view Edgar wrote this in is very effectiveRead MoreThe Masque Of The Red Death1679 Words   |  7 Pages Power in â€Å"The Masque of the Red Death† â€Å"Frail humanity can never escape the ravages of time†. Humans are born and will eventually die; it’s the cycle of life. No one can prevent death, but it does not stop people from trying to prolong life. Fate is inevitably predetermined; death is our predetermined fate. In the allegory â€Å"The Masque of the Red Death†, written by Edgar Allan Poe in 1842, Poe teaches that death is predestined and that you cannot avoid fate. Poe focuses in on an unusual characterRead More Conflict in The Masque of the Red Death920 Words   |  4 Pages Conflicts affect the mood of the main characters in a story, by expressing the insecurities, Death,† a couple of conflicts are exposed throughout the piece. In the story â€Å"The Masque of the Red,† a couple of conflicts are expressed throughout this piece. The conflicts man versus fate and man versus himself are the conflicts that are displayed several times within this story. From major conflicts to minor conflicts, this story clarifies the problems that Prince Prospero faces within himselfRead MoreSymbolism In The Masque Of The Red Death708 Words   |  3 PagesDeath is something everyone frets on a daily basis. Edgar Allan Poe stresses how death is an unavoidable reality in his short story â€Å"The Masque of the Red Death†. Prince Prospero, a lying, cowardly, untrustworthy leader pretends to be helping his town as people are suddenly dying off from the Red Death, when he is actually just protecting himself and leaving his town helpless. This story is shown through the use of many symbols and events. Ultimately Poe utilizes symbolism in order to convey theRead MoreThe Masque Of The Red Death Analysis1117 Words   |  5 Pageshorrorerous descriptions. In â€Å"The Masque of the Red Death ¨, Edgar Allan Poe uses symbolism to portray the mood of death and despair with imagery though his descriptions of time, fear, and obliteration to develop the theme of the story . This is more than just a simple horror narrative. Throughout the story, the Masque of the  ¨Red Death ¨ corresponds with the uses of symbolism to portray the mood of death and despair. To break the title apart, the key image of the  ¨Masque ¨ implies a historic view of a