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Who's policing whom? A look into the policing responses to harmful practices and the role of civic society
Abstract
The United Nations defines harmful practices as: ‘… persistent practices and behaviours grounded on discrimination on the basis of sex, gender and age and other grounds as well as multiple and/or intersecting forms of discrimination that often involve violence and cause physical and/or psychological harm or suffering’. They are commonly perceived to be based on tradition, culture, custom and practice, religion and/or superstition, and in certain communities and societies these practices have been established for so long that they are considered or perceived to be part of accepted cultural norms. Where they have gone unchallenged for multiple generations, they have become ‘normalised’, which often makes it difficult to make the distinction between cultural/traditional norms and enforced harmful and controlling behaviour. Examples of harmful practices include, but are not limited to, female genital mutilation, honour-based abuse, forced marriage, dowry violence and abuse linked to faith and belief, such as witchcraft, possessions and breast ironing – all of which are practiced and are prevalent in the UK today. The focus of this paper is honour based abuse (HBA), which is often applied as a precursor to other harmful practices and which lends itself to highlighting the intersectionality of this largely gendered practice. The role of affected communities is explored, as is how this can lead to a culture of self-policing. A panoptic framework is adopted before conclusions are drawn as to the future of policing in addressing these hidden harms. The aim of this paper is not to provide a comprehensive critical analysis of policing responses to an ever evolving and highly complex crime type, nor is it to present all BAME women and communities as a homogeneous group, but rather to further explore some of the key concepts that arose from discussions and which may go some way to understanding hidden harms that exist in relation to honour and shame.
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References
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