By P. Daniel Silk, Basia Spalek, Mary O'Rawe
This e-book provides the voices of police and group participants who've been interested in engagement and partnership initiatives designed for countering violent extremism. Though the specter of the so-called Islamic country garners loads of present consciousness, the publication explores ideological violence prevention efforts in a few contexts, to incorporate that of paramilitary organisations in addition to Qa'ida encouraged actors.
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Extra info for Preventing Ideological Violence: Communities, Police and Case Studies of “Success”
This can be extremely helpful to law enforcement if a two-way trust relationship is established (Brodeur and Dupont 2006, 17; Spalek, McDonald, and El Awa 2011; Ramirez et al.
Plymouth: Macdonald and Evans. Baden, Sally. 2000. ” In Women and Political Participation: 21st Century Challenges. New York: UNDP. pdf. Boyle, Gregory. 2010. Tattoos on the Heart: The Power of Boundless Compassion. New York: Free Press. Breen-Smyth, Marie. 2007. ” European Political Science 6 : 260–267. Brogden, M. 1999. ” In Policing across the World: Issues for the 21st Century. Edited by R. I. Mawby. 167–186. London: Routledge. Brown, Ben. 2007. ” Police Practice and Research 8 (3): 239–251.
This was clearly not because Catholics as a group instead supported or belonged to the IR A and other paramilitary groupings, but was instead symptomatic of something else. To what extent was Catholic disengagement and alienation a function of terrorist threat and intimidation with the ever-present reality that they could not so engage and continue to live in their own communities, under the highly segregated living conditions of Northern Ireland? To what extent was the clear British and Protestant ethos of the Royal Ulster Constabulary as an organization a barrier in itself to someone who considered themselves Irish rather than British?