Eleven Teams against Child Abuse Images and Transnational Child Sex Offences (TBKKs) are operating within the Dutch National Police Force. This study provides an in-depth analysis of the resilience of criminal investigators working in these teams and how they perceive and cope with daily work stressors. Observational studies within five TBKKs and 35 semi-structured interviews with child pornography investigators revealed that managing their heavy caseloads, classifying abusive images, dealing with suspects and conducting home searches can sometimes be (very) challenging. Despite these demanding work aspects, investigators experience low levels of stress. By employing emotional detachment, self-reflection, workload regulation, social support and meaningfulness, they overcome the stress of investigating internet child exploitation. However, successful implementation of these resilience-enhancing strategies depends on the availability of several individual and organizational resources. To reduce the risk of health problems and to stimulate positive functioning, these resources require permanent investment from police management and investigators themselves.

The right to counsel of juveniles at the stage of police interrogations has gained significant attention since the Salduz ruling of the European Court on Human Rights in 2008. The legislative and policy developments that have taken place since then and that are still ongoing – both on a regional (European) and domestic (Dutch) level – reveal a shared belief that juvenile suspects must be awarded special protection in this phase of the criminal justice proceedings. This calls for a youth-specific approach as fundamentally different from the common approach for adults. At the same time, there seems to be ambivalence concerning the justification and concrete implications of such a youth-specific approach. This article aims to clarify the underlying rationale and significance of a youth specific approach to the right to counsel at the stage of police interrogations on the basis of an interdisciplinary analysis of European Court on Human Rights case law, international children’s rights standards and relevant developmental psychological insights. In addition, this article aims to position this right of juveniles in conflict with the law in the particular context of the Dutch juvenile justice system and provide concrete recommendations to the Dutch legislator.

Honour-based violence (HBV) is a tight knot of conflict, gender and ethnicity. It is also the sensational subject of many bestselling books, in which mostly female victims of HBV tell their life stories. Researchers of feminism and multiculturalism argue that migrant women are often presented as passive victims, and migrant men as violent perpetrators. In our first article for PROCES on this subject, we analysed ten (auto)biographies of female victims of HBV, using theoretical insights on stigmatization. After the publication of this article, we continued to collect these true life stories. In our current article, we analyse two new aspects: how do these stories find their way to the Internet, and are there any HBV stories by male authors? Do stories by male authors shed a different light on honour conflicts and on stereotypes of culture and gender?

Honour-related emotions such as shame, guilt, anger, distrust and pride play a critical role in regulating the response to a traumatic event and the severity of posttraumatic stress symptoms. Crimes with the intent to cause harm to a person include, to a greater or lesser extent, a component to overpower and humiliate. Such traumatic experiences can, especially in more collectivist cultures, lead to a complex mix of posttraumatic guilt and shame. In order to restore honour, posttraumatic shame or guilt can lead to violence. Together with posttraumatic stress symptoms such as flashbacks and hyperarousal it may even lead to excessive violence.

A substantial number of children are confronted with the detention of their mothers. Empirical research shows that these children’s well-being is seriously affected, although no study has been able to assess whether a mother’s detention as such causes long-term damage. On the basis of children’s interests, this article defends the principle that mothers who are actively involved in raising their children should not receive a prison sentence but an alternative punishment, unless continuing care is detrimental to the children or if the legal order or interests of society and its citizens would be disproportionally threatened. The article ends with several practical implications.

Genocide is so cruel and extreme that a first natural reflex is to distance ourselves from the perpetrators and qualify them as deranged criminals, psychopaths and sadists – very different from us ordinary people. Although some of the perpetrators fit this description, most perpetrators are ordinary people in extraordinary circumstances who commit so-called crimes of obedience. A genocidal regime is usually led by a criminal mastermind, who is supported by a number of fanatics and opportunistic careerists who take advantage of the situation to make themselves a career. Many of these perpetrators are special cases who deliberately participated in the genocide. Perpetrators in the middle cadre as well as the rank and file members are however often very ordinary people who just go along and follow the flow out of ideological conviction, fear or material gain.

Reciprocity seems to figure as a self-evident normative foundation of legal orders. Yet a clear understanding of the often opaque role that reciprocity plays in this regard demands drawing a conceptual distinction. This article views reciprocity as a social morality of duties, in opposition to mutuality, which concerns a legal morality of rights. In everyday life these two broad categories of human interaction interfere in a dynamic way. They need to be brought into an appropriate balance in legal orders, for the sake of justice. The practical relevance of this conceptual distinction is clarified by the debate about justice between present and future generations. I argue that this debate should be viewed as a debate about the terms of reciprocity rather than relations of mutuality. Acknowledging the deeply reciprocal nature of the relations between past, present and future generations would lead to a more convincing moral theory about intergenerational justice.

Hip-hop and restorative justice may seem odd bedfellows, but according to Antony Pemberton they have more in common than many would assume. In the first place hip-hop shares a common history, at least with restorative justice's modern incarnations, spanning four decades, to become a similarly global phenomenon. Much of the social ecology shaping RJ is similar to hiphop. In addition hiphop's criticism of criminal justice almost goes without saying. Almost no source offers similar scathing critique of criminal justice and penal institutions as rap lyrics. Pemberton concludes that rituals in hip-hop are connected with the need to deal with conflict. The way respect and disrespect can coincide in rap-battles might offer insights in the way similar dialectics can be navigated within restorative justice processes. The extent to which this is possible is necessarily limited. Pemberton finds that hip-hop – with the exception of graffiti- does not seem currently to criticize the key neo-liberal values of the American Zeitgeist. The much maligned chasm between the old-school and the new school can be situated in this observation. Where hip-hop, as a social movement, used to deploy the depiction of injustice as a means to underline the necessity of social change, the current motto appears to be rich or die tryin”. The life of the thug and the gangsta is depicted as the epitome of the American Dream. Here Pemberton sees grounds for a cautionary warning for restorative justice, which is nurtured by a similar neo-liberal undercurrent in a number of jurisdictions.

Life of a Hunter (c.1647) is an extraordinary painting by the young Dutch artist Paulus Potter. Its fourteen panels tell the tale of a well-heeled gentleman who likes to hunt and to kill “game” and “exotic” animals. The hunting world is turned upside down when the animals capture the hunter and put him on trial. He is condemned to death, roasted alive and doubtless consumed by the very creatures who had earlier been his quarry. In this essay we try to interpret Potter’s painting. Is it an allegory of the chaotic politics of the mid-17th century Dutch Republic? Does it represent an early modern animal trial? Our tentative conclusion is that Life of a Hunter expresses a Montaignian-inspired moment of transition in cultural attitudes towards human-animal relationships: its restricted vision of animal cruelty is not against animal cruelty tout court and its inversion of two links in the great chain of being is very far from being altogether pro-animal.

The politization of the concept of genocide by Western states has been severely criticised, because it has led to an impunity for genocidal crimes. In certain instances however, such criticism has contributed to the dynamic of victimization, instead of resisting it. The article discusses how Professor Edward S. Herman and journalist David Peterson’s staunch criticism of the politics of genocide amounts to a brazen denial of the genocide against the Tutsi which recycles much of the extremist discourse of the former Rwandan authorities that were implicated in genocide. In this case Herman and Peterson’s resistance against the politics of genocide has profound implications, several of which the article will address.

The Dutch abbreviation ‘ZSM’ literally means ASAP. In the Dutch criminal justice system, it stands for a response to a crime ‘as speedy, selective, smart and supportive for victims as possible’. The project was initiated by the Public Prosecution Service and the Police, and it also involves the Dutch Probation Services, Victim Support Netherlands and the Child Care and Protection Board. The goal of ZSM is to assure meaningful and fast interventions, based on quality and effectiveness for society, including suspects and victims. To reach this goal, the Public Prosecutor is situated at the front of the criminal justice chain and triages the high volume crimes to determine the best procedure for a case, in cooperation with the partners.