This article examines expressions of conspicuous consumption on 19 recent releases by the most popular Dutch rap artists of 2018. In line with Veblen’s (1899/2017) notion of conspicuous consumption, our content analysis of these rap lyrics shows that Dutch rappers ‘spend’ their money on all kinds of ostentatious and eye-catching luxury goods such as designer clothing and jewelry (‘drip’), cars or holidays, but also that rappers ‘stack’ some of the money they earn by putting it aside. Our results indicate that these expressions of conspicuous consumption seem to be rooted in, and fueled by, experiences with poverty, stigmatization, and discrimination.

In 1976 the OECD Guidelines for Multinational Enterprises, about corporate social responsibility and sustainability, were carried. To implement the guidelines national contact points inform people and enterprises, and mediate in case of a complaint. This article describes the structure, procedure and role of the Dutch and Belgian National Contact Points.

The victim’s position in Dutch criminal law has been strengthened. There has been an emancipation of the victim in criminal law. However, not much attention is being paid on the role and position of the victim in the Dutch administrative procedure. This article explores the scope of what is called ‘Administrative victimology’. Administrative victimology is an empirical science that deals with the position and legal role of the victim in the administrative procedure. It is expected that this ‘new’ type of victimology will become more important in the years to come.

Incidents involving persons with ‘confused behavior’ are an important and topical theme in Dutch society. The police are often the first to be involved in these incidents because they are the only public organization that has a 24/7 presence on the streets. In 2019, the police registered 96,000 reports of persons who showed confused behavior. It is therefore not surprising that the police have repeatedly drawn political-administrative attention to this situation and indicated that the limits have been reached. That raises the question of how police officers deal with a situation that has actually grown above their heads in daily practice. In this research, based on the theory of street-level bureaucracy introduced by Lipsky, it was investigated how police officers in The Hague use their discretion to cope with this difficult reality.

In 2014, the Dutch government abolished its ban on blasphemy, which had laid dormant in its criminal code for decades. Similar laws have been abolished in nine other jurisdictions in the West since an international campaign to this end started in 2015. This article first describes the tension between blasphemy laws and the freedom of expression. It then examines the Dutch position on blasphemy in its international context. This article argues against bans on blasphemy and specifically against a potential reintroduction of a de facto ban on blasphemy in the Netherlands. Moreover, it argues in favour of applying political pressure to abolish bans on blasphemy around the world as well as giving diplomatic support to those affected by these laws.

In previous observational studies among operational police officers, some officers stated that if a victim is not willing to (officially) report a crime to the police, they are not able to police these cases. This rather cynical and fatalistic statement raises several questions. What do police officers mean when they say this? What do they actually do in those cases and why? In this paper we try to answer these questions based on explorative qualitative interviews with several police officers in two police teams in the Netherlands. The results show that even though police officers recognize these statements among their colleagues, they do not agree with them and in practice police officers show a lot of effort and involvement in these cases. In fact, police officers have several possible strategies available to deal with these cases. Which strategy they opt for depends on various pragmatic, organisational and moral considerations.

De Inspectie Justitie en Veiligheid (Inspectie JenV) houdt toezicht op de politie. In dit artikel kijken we of dat toezicht voldoet aan daaraan te stellen eisen van selectiviteit, responsiviteit en prudentie. Aan de hand van de zaak Hümeyra concluderen we dat de Inspectie JenV kennelijk niet heeft overwogen om de evaluatie over te laten aan interne of (andere) externe toezichthouders en zich ook niet heeft gebaseerd op een voorafgaande risicoanalyse (selectiviteit). Daarnaast heeft de Inspectie JenV haar onderzoek maar zeer beperkt in dialoog en interactie met de politie uitgevoerd en niet (ook) het perspectief vanuit de politie in beeld gebracht (responsiviteit). Bovendien heeft de Inspectie JenV geen rekening gehouden met de bijzondere positie van de politie (prudentie).

Dit artikel gaat over een verstoorde horizontale arbeidsverhouding als g-grond. De auteur gaat aan de hand van wetgeving en rechtspraak dieper in op dit onderwerp. Diverse vraagstukken komen uitgebreid aan bod, zoals de vraag in hoeverre van een werkgever mag worden verwacht een dergelijke verstoring te herstellen. Het beoordelingskader van een rechter komt ook ter sprake. Slechts in bijzondere gevallen kan een verstoorde arbeidsrelatie tussen werknemers onderling een verstoorde arbeidsverhouding met de werkgever opleveren. Er dient ten minste sprake te zijn van een verstoorde horizontale arbeidsverhouding die doorwerkt in de verticale arbeidsrelatie. Uit de door de auteur in dit artikel besproken rechtspraak blijkt dat er meer aan de hand is dan een puur horizontale verstoorde arbeidsverhouding, zoals een situatie waarin de werknemer zich weigerachtig opstelt in een mediationtraject. Die verstoring werkt dan door in de verticale arbeidsverhouding waardoor een geslaagd beroep op de g-grond mogelijk is.

Confessional secrecy is inviolable under Catholic canon law, and violations of it are severely sanctioned. Some people see this secret as an obstacle to the legal process in society and advocate a limitation in its use. This article argues that this form of confidentiality also can be defended in civil law because of the protection of spiritual care. Confessional secrecy is analyzed here and compared with forms of official secrecy that are recognized in society. Finally, there is a plea for a clear legal framework for the application of this confessional secret by Catholic priests.

This article delineates the problem of judicial subjectivity in so-called ‘hard cases’. Decisions in such cases are essentially decisions of conscience, which in principle can escape the control mechanisms of objectivation and justification. This leads to the question as to the attributes of a good judge.

Na een lange discussie in de Kamer heeft de minister de knoop doorgehakt door een wetsvoorstel in consultatie te brengen waarmee zwijgcontracten in de zorg nietig worden verklaard. Civielrechtelijk en bestuursrechtelijk bestaan al mogelijkheden om zulke bedingen aan te vechten. In dit artikel worden deze besproken. Na een aantal incidenten heerst breed de opvatting dat dergelijke bedingen maatschappelijk onaanvaardbaar zijn en in strijd met (de bedoeling van) wet- en regelgeving. Door het wetsvoorstel wordt iedere twijfel hierover weggenomen en worden contractuele bedingen over het zwijgen over incidenten in de zorg verboden. Het veld zit niet te wachten op een wettelijk verbod. Hier lijkt vooral sprake van symboolwetgeving.

This article considers Christopher D. Marshall’s proposal to draw a connection between the ethics of care and restorative justice. The ethics of care tradition is critical of the modern liberal interpretation of morality as a rational endeavor based on universal principles. The article attempts to spell out the ethical and political implications of adopting this fundamental viewpoint in the context of restorative justice. On the ethical level, the ethics of care may remind the tradition of restorative justice of its essential reliance on the concrete moral practices and competences of people that precede any conceptualized normative ethics. On the political level, an ethics of care approach to restorative justice seems to lead to a certain deadlock in that it fails (and refuses) to offer a rational justification of restorative justice practices. On a closer look, the ethics of care can provide such a justification, be it a ‘communitarian’ one.

Christopher Marshalls is convinced that restorative justice has to do with care for relational involvement. That view is intuitively convincing but not particularly clear. Recent psychological and philosophical research has recently devoted much attention to notions such as ‘collective intentionality’ (Searle, Tomasello) and ‘joint commitment’ (Gilbert). This kind of research is situated and discussed in this paper. We indicate how the restoration of mutual involvement can be reinterpreted from the perspective of this research. This exercise shows that caring for relationships should not be interpreted in a sentimental way. In law and in restorative justice, it does not have to be the intention to enter into more personal relationships with each other. Rather, it is the intention to make it possible once again to develop mutual understanding, respect and compassion from our common universal human commitment.

This paper examines moral injury, in relation to recovery from this kind of psychic damage and to restorative justice. In recent research the concept is developed in distinction from the psychiatric diagnosis PTSD. Whereas PTSD is rooted in anxiety, as it occurs during or after life-threatening situations, people suffering from moral injury are disruptively affected by guilt and shame, in the slipstream of which they may be tormented by remorse, self-loathing, anger and self-disgust – with symptoms similar to PTSD. Unlike PTSD, however, the risk of moral injury is part of ordinary life. It may happen to anyone. Therefore, this paper takes an ‘existential’ perspective by relating moral injury to the fundamental human condition of relationality. Moral injury is interpreted as the disturbance of the responsibility, the confidence and the security that fundamentally sustain the human relationships to the world, to each other, and to oneself. One way of recovering from moral injury is through empathy, primarily performed by caregivers or chaplains who guide the morally injured, and consequently accomplished by the injured themselves, in a narrative way.