De bestuurlijke, strafrechtelijke en integrale aanpak van georganiseerde misdaad maken overuren maakt. Aan actie van de zijde van het huidige kabinet en aandacht in de verkiezingsprogramma’s is op dit terrein geen gebrek. Enorme plannen voor versterking van de aanpak van ondermijning zagen het afgelopen jaar het licht. Maar is de focus goed? De auteurs gaan na wat er kan worden geleerd uit criminologisch onderzoek naar ondermijnende drugscriminaliteit.

This paper considers access to the rule of law as a requirement for the well-functioning of the rule of law in society. In most rule of law debates, access to the rule of law is not a topic of discussion because these scholars focus themselves solely on the legalistic dimension of the rule of law. Barber was the first to mention the social dimension explicitly but without a theoretical framework. Based on the three capitals of Bourdieu, this paper offers a framework to determine the elements of the social dimension. With these capitals, barriers to the access to the rule of law for individuals can be identified, and solutions can be offered.

The COVID-19 pandemic caused overcrowded IC units. In the Netherlands a discussion erupted on what category of patients should be granted a bed, if there would not be enough place to treat everybody. In this article the medical guidelines for this situation as well as the public discussion are examined and related to Ulrich Beck’s theory of reflexive modernization. It is argued that discussion and regulation of this dilemma follow reflexive patterns, albeit patchy. The discussion and regulation displayed reflective understanding of the perilous position of the elderly and frail but issues of class and ethnicity were not discussed. This research revealed that Beck’s theory holds its own when tested in an empirical situation, but it has weaknesses in regard to the predicted emergence of cosmopolitan solidarity.

Racism is related to the process of ‘othering’. Individual people or groups can be described as ‘other’ by depicting them as ‘beasts’. In another form of othering accusations of maltreatment of other than human animals play an important role: awful people abuse innocent animals. Next to that concepts like ‘genocide’ and ‘slavery’ are nowadays used in order to describe the way humans treat other animals. All of this influences the debate on racism.

This article adopts German philosopher Hans Vaihinger’s Philosophy of “as if” as a vehicle to sketch the main features of the emerging research domain of narrative victimology, as well as address some of its limitations. Vaihinger emphasizes the importance of useful untruths, i.e. things we know to be untrue, but nevertheless behave as if they are not, if that strengthens their use as instruments for us to find our way more easily in the world. This applies to our daily lives, but also to our societal institutions and the models and metaphors that underlie our approaches to (social) science. The paper argues that the narrative metaphor of the historical event is often more apt to enhance our understanding of victimological phenomena than that of the mechanism, which is the default metaphor of (social) science. The paper subsequently describes four areas of inquiry of narrative victimology: victimisation’s impact on (life) stories; narratives in the aftermath of victimization; narratives of victim’s experiences with justice processes and the coincidence and juxtaposition of the victims’ narrative with narratives of other significant parties. For all its merits however, the narrative metaphor is also a “useful untruth”, equipped with its own limitations, for instance the difficulty of language in describing first hand experiences of victims and the possibility that narrative structures will be imposed upon victim experiences.

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.

The lifeblood of contemporary consumer capitalism is ever-growing and accelerating human needs for new consumer goods and services. Needs that remain unsatisfied on the one hand but defy the carrying capacity of planet Earth on the other. Anything but a win-win situation. Although excess harms, the infrastructure of consumption pays full service to perpetuate and cultivate the ‘more and faster’ orientation of today’s consumers. It is believed that we can cope with excess by taking efficiency measures and paying attention to recycling and refurbishing. This article, however, points out that there is need to rethink consumption and reconsider prevalent orientations dedicated to excess consumption more fundamentally.

The overexploitation of nature has led to anthropogenic defaunation, which results in complex socioeconomic, political and ecological consequences. Influenced by the economic growth of modernization and the interconnectedness of globalization, zoonotic diseases emerge as incalculable side effects of defaunation. By rejecting anthropocentric worldviews, this article critically examines anthropogenic defaunation and the causes and consequences of the coronavirus pandemic from a green criminological perspective.

Criminology, as an inherently interdisciplinary field, has built on anthropology (and other social sciences) in its development. This contribution addresses the question which insights in criminology have most been inspired by anthropology. First, it looks into the ‘criminal anthropology’ of Lombroso; then it embarks on an appreciation of the ethnographic research design within criminology (as first adopted by the Chicago School); and, finally, it assesses the link between anthropology, and cultural and global criminology. I conclude that anthropology has been valuable to our discipline on four levels: methodologically (in the importance of the ethnographic research design), theoretically (in its role in the development of symbolic interactionism and structuralism, for example), geographically (in the global scope of anthropological research), and analytically, in its experience with ‘doing ethnography’ in economically, politically and culturally embedded ways.

Increasingly often, it is stated that the universal values underpinning Western liberal democracies are a product of a ‘Judeo-Christian’ tradition. This article explores the legitimacy of this claim from the perspective of liberal-democratic theory. It argues that state-endorsed claims about the historical roots of liberal-democratic values are problematic (1) if they are promoted as though they are above democratic scrutiny and (2) if they insinuate that citizens who belong to a particular (majority) culture remain the ‘cultural owners’ of the core values underpinning the state. More pragmatically, the paper suggests that the claim carries the risk of failing to facilitate all citizens becoming or remaining committed to nurturing fundamental rights and a shared society based on norms of democratic equality.

This is the second part of the revised translation of ‘Understanding sharia in the West’ that was published in the Journal of Law, Religion and State 2018, 6, p. 236-273. The first part of the translation appeared in Tijdschrift voor Religie, Recht en Beleid 2019, 3, p. 17-31.

This article relies on the premise that to understand the significance of Open Access Repositories (OARs) it is necessary to know the context of the debate. Therefore, it is necessary to trace the historical development of the concept of copyright as a property right. The continued relevance of the rationales for copyright interests, both philosophical and pragmatic, will be assessed against the contemporary times of digital publishing. It follows then discussion about the rise of Open Access (OA) practice and its impact on conventional publishing methods. The present article argues about the proper equilibrium between self-interest and social good. In other words, there is a need to find a tool in order to balance individuals’ interests and common will. Therefore, there is examination of the concept of property that interrelates justice (Plato), private ownership (Aristotle), labour (Locke), growth of personality (Hegel) and a bundle of rights that constitute legal relations (Hohfeld). This examination sets the context for the argument.

This study describes the trend in victimization of homicide in the Netherlands in the period 1992-2016. Using data from the Dutch Homicide Monitor, the findings show that the homicide rate has been falling since the 1990s. This decrease is the greatest among male and female victims between the ages 20 and 39. This findings emphasize the importance of shifting the discussion about the general homicide drop to an in-depth analysis of gender and age of victims of homicide.

Multi-national corporations are increasingly facing attention and disapproval by different actors, including authorities, public and (non-) commercial organizations. Digital globalization and especially social media as a low-cost, highly interactive and multidirectional platform shape a unique context for this rising attention. In the literature, much attention has been devoted to top-down approaches and strategies that corporations use to avoid stigmatization and sanctioning of their behaviour. Reactions to corporate harm are, however, seldom researched from a labelling perspective. As a result, corporations are not considered as objects towards whom labelling is targeted but rather as actors who hamper such processes and who, as moral entrepreneurs, influence which behaviour is labelled deviant. Based on theoretical analysis of literature and case studies, this article will discuss how the process of labelling has changed in light of the digitalized, late-modern society and consequently, how the process should be revisited to be applicable for corporate deviance. Given a diversification of moral entrepreneurs and increasingly dependency of labelling and meaning-making on the online sphere, two new forms of labelling are introduced that specifically target institutions; that is bottom-up and horizontal labelling.

The notion of ‘sharia in the West’ is by now fairly well established, both in social, political and scientific circles, but both the terms ‘sharia’ and ‘West’ remain difficult to define. It is therefore striking that the combination of these two terms is used with such self-evidence. This article wants to answer the question: what exactly is the sharia that Western Muslims arguably want, and how is this sharia received in the West? To this end, a model is presented that provides a description of the complex interaction between sharia as practiced by Western Muslims on the one hand, and the conditions that the Western environment sets for it on the other. The model shows that ‘sharia’ cannot be compared to a law system, and that the Western environment has a major influence on the extent and ways in which Muslims apply sharia. From a Western perspective, the model shows that sharia issues are mainly discussed in legal terms, while most controversies are not of a legal nature, but rather a cultural one.

The Dutch social-liberal party D66 was founded in 1966, in the aftermath of the pillarisation (on religious grounds) of Dutch society. The founders of D66 wanted to ‘blow up’ the pillarised political system. They strongly took distance from religions that were in their views oppressing. A certain anti-religion attitude was a part of the DNA of the party. For decades it was ‘bon ton’ to criticise religion. A turning point has recently been observed by the writer. There is still a discomfort in relation to religion, but this discomfort is more related to not-knowing than being against. The writer pleads for going beyond the discomfort. Religion – in the broad sense of the word – has a lot to offer to society. We indeed can’t live without binding stories, places that are loaded with meaning and festivities that reminds ourselves of who we are and who we would want to be. Finally the modernity and religion can strengthen each other: where modernity is skilled in criticising religion, the Christian religion can make a contribution by criticising modernity.

In dit artikel wordt langs wijsgerige weg de verhouding tussen tijd, identiteit en het verlenen van (sterkere) verblijfsaanspraken aan migranten onderzocht en verhelderd door een nieuwe betekenis van de term worteling voor te stellen. Want wat is worteling nu eigenlijk? Het is de relatie tussen menselijke tijd, worteling en het migratierecht die in dit artikel filosofisch wordt uitgediept. Dit om te verklaren waarom we in het migratierecht vreemdelingen in het algemeen na verloop van tijd sterkere aanspraken verlenen. In dit artikel wordt betoogd dat het verblijf van vreemdelingen op het grondgebied ervoor zorgt dat hun leven aldaar na verloop van tijd een vanzelfsprekend onderdeel uitmaakt van hun identiteit, en van het leven van anderen. Het is dit vanzelfsprekend worden van mensen door de tijd dat de grond is voor het bestaan van formele tijdscriteria voor insluiting in het migratierecht.

Extremism is a phenomenon that bothers various EU member states. It is difficult to define, and difficult to study. In this contribution we look at extremism from the perspective of the Dialogical Self Theory (DST). This theory is well-known in personality psychology. Recently is has got a development that could make it relevant for understanding, predicting and preventing extremism. The issue at stake is the relation between diversity, dialogue and democracy.