Moral Guardians Research Articles

Polish Conductresses and the Insecurities of Female Labour Migration to France, 1925–1929

In this article we argue that the reports of conductresses accompanying female migrants shed new light on the nature of interwar labour migration. As they mitigated the anxiety and insecurity that women faced during the process of migration, they fulfilled a crucial role in the highly restrictive post-1918 international migration regime. The Polish government introduced conductresses in 1925 to respond to news of the mistreatment and sexual exploitation of Polish women working in France. Developed in close collaboration with international organizations and the League of Nations, the work of these conductresses on land and sea routes was framed as those of ‘moral guardians’ protecting female migrants from the dangers of sex trafficking. However, we argue that their main function was to mitigate the uncertainties of the post-war international order, as traditional routes of migration were ruptured and both dispatching and receiving countries attempted to control and restrict migration. Female migrants had no networks with existing diasporas, were often illiterate, and mistrusted both Polish and French institutions. By addressing these challenges, the conductresses took on roles far beyond their function as moral authority: they acted as translators, knowledge imparters, mediators, and network forgers. Both in Poland and at the international level, the Polish conductress scheme was regarded a success, as they managed to provide a relatively ‘secure’ migration experience within a migration regime designed to walk a fine line between demands for foreign labour on the one hand and the rising ideal of economic protectionism on the other.

Have we lost touch with the Prophet Amos's warning? Church leaders and blood money rituals among youths in Nigeria

This article reviews the literature on how religious leaders in Nigeria have become complacent and conspire in thecorrupt activities of members of their congregations. Church leaders, who are meant to be guardians of ethics and morality, have lost it and are now dining with and covering people of dubious character. Some of these young people who engage in money rituals give money to these pastors, who accept it without inquiry. These young people are revered in the church and receive special prayers and honours. Others, who aspire to the same honours, seek ways to generate quick cash. This study investigates the role of church leaders in the growing ritual activities among Nigerian youths. It concludes by admonishing church leaders to emulate the life of Jesus, who was not afraid to speak the truth to the people whomhe was shepherding.

Mission Accomplished? Balancing Market Growth and Moral Legitimation in the Fair Trade Moral Market

Mission Accomplished? Balancing Market Growth and Moral Legitimation in the Fair Trade Moral Market

Drug policy goals in a changing landscape: Perspectives of practitioners in Japan.

In Japan, responses to people with drug dependency problems and who frequently re-enter the criminal justice system have undergone significant change in recent years, resulting in a heavier emphasis placed on non-criminal justice interventions and greater diversification of practitioners. To better understand how different practitioners are negotiating and adapting to their changing environments, this paper examines the goals of practitioners who work with individuals who are on probation, parole or have received a suspended sentence for an illegal drug offence. Q methodology was utilised, with participation of 89 practitioners from across the fields of criminal justice, health, social welfare, and local government. Participants ranked 64 goals in drug policy according to their perceived importance in a Q-sort activity, before reflecting on their decision-making during a post-sort questionnaire. Principal components analysis was conducted, along with an iterative and holistic approach that considered the Q-sort and questionnaire data as a whole, to extract and interpret groups of practitioners that shared similar perspectives. Three groups of practitioner perspectives were identified, termed as recovery supporters, moral guardians, and crime bureaucrats. Overall, there are a number of commonalities which revolve around facilitating 'autonomous drug-free lives', but groups are distinguished in important ways, not least in terms of goals relating to the nature and role of criminal justice and treatment services. Although the notion of 'autonomous drug-free lives' binds together different perspectives, there are competing interpretations about why this matters and the preferred 'journey' to this social state. These findings show that the embracing of more welfare and health-based approaches in drug policy in Japan is also being largely reflected in practitioner perspectives, but the conflicts that exist have the potential to erode multi-agency co-operation and lead to variation in policy implementation.

Organizational legitimation of body-worn camera use in the Swedish private security industry

PurposeThe authors set out to show how key private security industry actors in Sweden establish body-worn cameras (BWCs) as a tool to protect private security officers from the public the officers police and to improve the work environment of the officers.Design/methodology/approachThe authors conducted qualitative semi-structured interviews with key personnel involved in the implementation of BWCs. The authors' analysis focused on delineating recurrent moral stories and affirmative environments to show how BWC use was made legitimate as a work environment tool.FindingsThe authors show how BWC use by private security officers patrolling public spaces in Sweden is legitimized by four organizational narratives: (1) the vulnerable security officer and the caring employer, (2) defenders of protective regulation, (3) moral selves and morally dubious others and (4) function creep and moral guardians. The authors explain how such organizational narratives are key to establishing and legitimizing the use of BWCs as a tool to improve the work environment of private security guards, and how certain narrative environments promote such organizational narratives in Sweden to improve the work environment of private security guards.Originality/valueThe authors' findings in this article add to a small but growing literature on BWC use in policing outside of the USA and the UK as well as to the hitherto very limited research from the work environment and managerial perspectives. The authors illustrate the importance of organizational narratives and narrative environments for understanding organizational change involving legitimation of new technologies.

Superioritas Laki-laki atas Perempuan

The women's movement in Islam is in a dilemmatic position. One group thought there was nothing to argue about with women. While other groups consider the fate of women has not been completed. The first group views that Islam highly upholds the dignity of women. This group usually criticizes the Western-style women's movement which is considered un-Islamic. By stating that there are no similarities between men and women in any way. What exists is similarity in dissimilarity. Because even though there are many similarities that the Qur'an reveals, it turns out that there are many more dissimilarities. In principle, women and men are physically and biologically different. According to them, the best women's movement is the dedication of women in the household, helping husbands as defenders and guardians of family morality. Because the moral crisis that hit the younger generation is caused by the small role of women as guardians, educators and protectors of the household. While the second group, considers the problem of women's fate has not been completed. There are still many aspects that should receive attention. Theoretically and methodologically this group draws on concepts from the West, although sometimes without criticism. This is because Western feminism is more based on a paradigmatic and epistemological movement. However, ideally and normatively this moderate group still uses the Qur'an and Sunnah as the basis of its movement. Therefore, this group does not view the domestic role of women as a setback, as long as it is carried out not by force or coercion by men.

The activities of outstanding educators Stefan of Perm and Trifon of Vyatka on the development of education of the population of the Vyatka-Kama region

Introduction. The problem of studying the educational efforts of the first enlighteners of the Russian Land is of relevance, theoretical interest and practical value for teachers in terms of forming spiritual and moral values among the younger generation, familiarizing young people with remarkable examples of selfless activity of the founders of education in the enlightenment of their people. The purpose of the study is to characterize the main directions of educational efforts of Stefan Permsky and Trifon Vyatsky. Materials and methods. To achieve the aim of the research the author used the following scientific methods: analysis of the historical literature, scientific and pedagogical interpretation of the information contained in the sources; comparative and historical methods; axiological approach, which allows to identify the positive content in the scientific material to be studied. The results of the study. The historical importance of the invention of the first alphabet by Stefan Permsky for the Komi people is proved. Its use in the course of church services represented the first attempt to educate and, at the same time, convert this northern people to Christianity, and contributed to the spread of literacy and Orthodoxy in the Vyatka-Kama region as a whole. Tryphon Vyatsky is shown as the builder of Orthodox churches, which became, at his command, a repository of books and written documents, and this, in turn, stimulated the initial development of the letter "on Vyatka". Tryphon Vyatsky contributed to the spread of book literacy and moral development, first of local priests, and then of the entire population of the region. He showed himself as a strict zealot of Orthodox morality, who fought against the spread of bad habits. Both enlighteners are shown as spiritual mentors and guardians of order and morality. Their educational activities laid the foundation for the further development of education in the Vyatka-Kama region. Conclusion. The initial stage of the development of education in the region under consideration was carried out thanks to the ascetic efforts of the first educators, whose example up to the present time serves as a moral guide for the modern generation of teachers of the Vyatka-Kama Region.

‘Thou shalt not pass’—trade mark and design offices and courts as guardians of public policy and morality

‘Thou shalt not pass’—trade mark and design offices and courts as guardians of public policy and morality Carina Gommers, Carina Gommers Search for other works by this author on: Oxford Academic Google Scholar Eva De Pauw, Eva De Pauw Email eva.depauw@hoyngrokh.com Search for other works by this author on: Oxford Academic Google Scholar Ine Letten Ine Letten Search for other works by this author on: Oxford Academic Google Scholar Journal of Intellectual Property Law & Practice, Volume 16, Issue 1, January 2021, Pages 21–40, https://doi.org/10.1093/jiplp/jpaa191 Published: 02 December 2020

Penanaman Nilai Tradisi Kepesantrenan Dalam Membendung Radikalisme Agama

Kitab Kuning tradition conserved by boarding schools recently is identical as a place of terrorism, and of course the stigma is a very erroneous reading. Boarding School is viewed with suspicion, stigmatic, so the boarding school institution as the "last fort" of moral guardians face delegitimation. An Nahdlah boarding school in Makassar as an educational institution teaching Kitab Kuning without teaching violence. It is seen from the teaching methods and the curriculum taught. Application of the religious curriculum at all does not lead to the issue of radicalism but focuses on aspects of faith, morals, interpretation, fiqhi, muamalat and tasawuf, so it is avoided from the radical understanding and builds religious understanding according to the Islamic teaching that teaches peace

Ancestors as guardians of morality in African traditional religious thought

Ancestors as guardians of morality in African traditional religious thought

‘[B]etween power and the people’: Journalist-Investigators in Nordic Crime Fiction

Recent Nordic crime fiction contains numerous amateur detectives who are professional journalists. Their presence is partly explained by the shared roots and formal affinities of crime reportage and crime fiction, and by the journalistic backgrounds of many Nordic crime writers. However, the rise of the journalist-investigator as a rival to traditional police detectives is also a mark of growing distrust in the competence of the Nordic welfare state and its officials. Nordic journalist-investigators are typically crusading reporters motivated by a desire to uncover and prevent social injustice, including the neglect and abuse of vulnerable social groups by absent, incompetent or corrupt public officials. In acting as moral guardians of social justice, journalist-investigators carry out the principle of the press as a fourth estate, designed to check state power by publicising abuses of authority, and signal a possible shift from the welfare state towards a civil society. However, this role is also compromised by the ethical dilemmas journalist-investigators face between the demands of uncovering information, protecting vulnerable witnesses, informing the public, preventing crime and meeting commercial imperatives. These conflicts spotlight troubling tendencies within crime fiction and crime reportage: both kinds of writing are underpinned by a narrative structure of anticipation, suspense and dramatic revelation and premised upon the reader's voyeuristic investment in sensational subjects.

The Guardians of Morality vs. the Master of Suspense

The Guardians of Morality vs. the Master of Suspense David Sterritt (bio) John Billheimer, Hitchcock and the Censors. Lexington: University Press of Kentucky, 2019. 370 pp. $50 cloth, $27.95 paperback. Near the beginning of Hitchcock and the Censors, author John Billheimer describes the Motion Picture Production Code as “a self-inflicted wound that took over thirty-four years to heal, affecting more than eleven thousand films, weakening most and leaving only a few stronger for the encounter” (9). This is a ruefully accurate description as far as it goes, but as Billheimer demonstrates, Alfred Hitchcock had more than the Production Code Administration (PCA) dogging his cinematic trail over the course of his long career. In the early years, the British Board of Film Censors (BBFC) kept watch over his pictures. Starting in 1933, the Catholic Legion of Decency had a say when movies came to the American market, as did the PCA when it acquired its full clout in 1934. Other organizations also peered over Hitchcock’s shoulder for all sorts of reasons: Lifeboat was vetted by the Office of War Information, the American Humane Association was very interested in The Birds, and the Department of the Interior had problems with plans for North by Northwest. Local and overseas censorship boards also stalked the earth, even though a major reason for instituting the Code was to put the inconsistent patchwork of regional snoopers out of business. Moviegoers in Maryland didn’t see Bruno murder Miriam in Strangers on a Train; viewers in India [End Page 106] didn’t see Grace Kelly on James Stewart’s lap in Rear Window; those watching Lifeboat in England saw the killing of Willi only in part; no one in Ireland saw Notorious at all. Such were the capricious penalties inflicted on dubious behavior in films by one of cinema’s greatest artists. As a chronicle of misguided moralizing, Billheimer’s volume makes for engrossing film-historical reading. Led first by Will Hays and later by the more moderate Joseph Breen and Geoffrey Shurlock, watchdogs at the Code Office kept their eyes peeled mainly for sin, sex, violence, and crime, basing their judgments on a 4,000-word compendium of rules and guidelines. By contrast, their British counterparts started work in 1912 with only two strictures—no nudity, no depictions of Christ—and gradually expanded their mandate to cover everything from “indecorous dancing” to “relations between capital and labour” (36), with political matters getting the most emphasis. Billheimer’s report on Hitchcock’s interactions with the BBFC is unavoidably sketchy, since German planes bombed the agency’s London office in 1941, destroying all firsthand records. It’s nevertheless clear that the censors affected the director’s work—vetoing his proposal for a hard-hitting film about the General Strike of 1926, for instance, and watering down his plan to reproduce the Siege of Sidney Street, a fabled gun battle of 1911, in the 1934 version of The Man Who Knew Too Much. “Again and again,” he said in a 1938 magazine interview, “I have been prevented from putting on the screen authentic accounts of incidents in British life” (41). Yet he sometimes found it possible to outsmart BBFC chief Joseph Brooke Wilkinson, who ran the organization throughout the director’s British years. In an irony worthy of a Hitchcock movie, England’s most powerful film censor suffered from chronically declining eyesight. Sitting alongside him in the screening room, Hitchcock claimed later, he would say something to distract Wilkinson’s attention, and if luck prevailed, “the scene went by . . . without his seeing it” (39). Even as he outfoxed the BBFC, however, Hitchcock lost various battles with his own producers. He reluctantly [End Page 107] acceded to front-office demands for relatively upbeat finales in The Lodger: A Story of the London Fog and Blackmail, and Gaumont British sliced more than five minutes from The Man Who Knew Too Much to appease American censors who saw “too much slaughter; too much gunplay; too much murdering of policemen” (44). Recognizing the PCA’s growing strength, Gaumont sent the screenplay for Secret Agent to Hays and company before starting production, reckoning that the inevitable changes would be cheaper...

"To Be Up and Doing": Kate Markham Power's Crusade Journalism and Case Against Woman Suffrage in the Postbellum South

"To Be Up and Doing":Kate Markham Power's Crusade Journalism and Case Against Woman Suffrage in the Postbellum South Pete Smith In the first editorial of her weekly Kate Power's Review (dated September 1, 1894), journalist and editor Kate Markham Power (18651946) laid out a simple case for having her own periodical: "There is room for the paper in Mississippi," she said. "The women want it …" ("To My Readers" 4). At first glance, then, the Review appeared to be a progressive call-to-arms, an opportunity to speak frankly and honestly about the circumstances and conditions of the southern woman in the late nineteenth century. Specifically, Power's practice of what historian Christopher B. Daly calls "crusade journalism" was an attempt to speak to the needs of the white, underprivileged women of the state—those overburdened with the duties of work and home, orphans, or those citizens too ill or disabled to help themselves. As part of her crusade, Power also used her journalism to tout educational opportunities for working- and middle-class women, as she drew attention to the importance of their work (in fields such as teaching) and the need to offer her assistance in their educational pursuits. Power's "crusade" also included a campaign against woman suffrage, as she saw the movement as a threat to the divine sanctity of southern womanhood—the idea that women like Power were meant to serve as the moral guardians of hearth and home and not to participate in "immoral" and "distasteful" acts, like voting, relegated to the public sphere. Accordingly, she set out to convince her readers that a woman's public participation should be limited to using her social influence to help those in need. [End Page 387] Evidence from her own weekly publication, as well as two different syndicated editorial columns, "Mississippi Matters" and the "Educational Bureau," demonstrates how Power used her professional and social standing to attempt to persuade her readers that woman suffrage was a threat to traditional gender roles and nineteenth-century southern hegemony.1 Power was not the only woman of her socioeconomic background to criticize woman suffrage, of course, but she was the first woman in the state to use journalism to publicly announce an anti-suffrage agenda. Power's campaign against woman suffrage stood in sharp contrast to the views of at least one other Mississippi woman of social standing and public influence: writer and politician Belle Kearney. Kearney, like Power, was a daughter of the Old South who believed in the dominance of the white race, but Kearney insisted that woman suffrage could be a useful tool to help "ensure immediate and durable white supremacy" (Perreault 49n3). Briefly contrasting the opinions of these two women, both in positions of influence and from similar backgrounds, shows the complicated nature of the suffrage issue, especially in relation to the strict ideals of southern womanhood in the postbellum era. In fact, as a review of the relevant literature reveals, Power was part of a small but dynamic generation of women journalists whose professional and personal experiences were shaped by the strict ideological, economic, and social circumstances they faced. Power in Context Academic literature provides some details as to the career paths of nineteenth-century women journalists and editors from the southern [End Page 388] states. Jonathan Daniel Wells documents the careers of numerous women of early nineteenth-century literary periodicals, including Sarah Hillhouse, who ran a four-page weekly, the Monitor, in northeastern Georgia ("A Voice" 168); Mary Chase Barney of Baltimore, who began editing National Magazine, or Ladies' Emporium, in the 1830s (169–71); and Caroline Gilman of Charleston, South Carolina, whose literary magazine Southern Rose earned her a favorable, regional reputation (174–75). The careers highlighted in Wells's research foreshadow the accomplishments of the next generation of journalists and editors, Kate Power included. The women of the early nineteenth century, for instance, used their publications to advance specific political and social positions—the importance of a formal education for women, criticism of elected officials, and freedom of speech and religion, among others (Wells, "A Voice in the Nation"). Even so, the women of Kate Power...

The Living-Dead/Ancestors as Guardians of Morality in African Traditional Religious Thought

The Living-Dead/Ancestors as Guardians of Morality in African Traditional Religious Thought

Illegal copyright works and the remedial discretion of the court

Copyright works are frequently created in breach of one or more laws. These works vary in degrees of wrongfulness and the laws and interests that are impacted by them. The works may contain illegal content, such as child pornography. Laws may also be contravened in the process of creating copyright material, such as a graffiti artist committing trespass. Courts’ remedial responses to these ‘illegal works’ generate important social and policy issues. Granting owners of copyright in illegal works the full panoply of remedies might incentivize or normalise illegal behaviour and effectively reward wrongdoing. And yet, moderating remedies may appoint judges as moral guardians. Focusing on Anglo-Australian law, this article examines whether the unlawfulness infecting illegal works can and should be considered by courts in exercising their remedial discretion in two main contexts. First, it investigates when and why courts have refused to enforce copyright on public policy grounds, and attempts to distil relevant principles from diverse decisions. Second, the article considers the relevance of illegality when courts exercise their equitable jurisdiction, focusing on the remedy of a constructive trust which grants the benefit of copyright to the victim of the author's wrongdoing. The article argues that, in narrow circumstances, courts should have the flexibility to offset the illegality on public policy grounds and by imposing a remedial constructive trust.

Illegal Copyright Works and the Remedial Discretion of the Court

Copyright works are frequently created in breach of one or more laws. These works vary in degrees of wrongfulness and the laws and interests that are impacted by them. The works may contain illegal content, such as child pornography. Laws may also be contravened in the process of creating copyright material, such as a graffiti artist committing trespass. Courts’ remedial responses to these ‘illegal works’ generate important social and policy issues. Granting owners of copyright in illegal works the full panoply of remedies might incentivise or normalise illegal behaviour and effectively reward wrongdoing. And yet, moderating remedies may appoint judges moral guardians. Focusing on Anglo-Australian law, this article examines whether the unlawfulness infecting Illegal Works can and should be considered by courts in exercising their remedial discretion in two main contexts. First, it investigates when and why courts have refused to enforce copyright on public policy grounds, and attempts to distil relevant principles from diverse decisions. Second, the article considers the relevance of illegality when courts exercise their equitable jurisdiction, focusing on the remedy of a constructive trust which grants the benefit of copyright to the victim of the author’s wrongdoing. The article argues that, in narrow circumstances, courts should have the flexibility to offset the illegality on public policy grounds and by imposing a remedial constructive trust.

Staff as Advocates, Moral Guardians and Enablers – Using ICT for Independence and Participation in Disability Services

Staff in residential care are key support people for young adults with mild to moderate intellectual disability in everyday life. The aim of this study was to identify how staff members work with young adults with mild to moderate intellectual disability to enable their independence and participation through Information and Communication Technology (ICT). A narrative approach was used to analyse focus group interviews with staff in a residential care setting. Staff members reported a variety of ways to position themselves in relation to the service-user when using ICT, such as advocates, moral guardians and enablers. These positions bring different consequences for the service-users to realize their rights as stated in the Convention on the Rights of Persons with Disabilities. Organisational resources appear continuously in staff narratives as hindering or supporting in the use of ICT for participation purposes of young adults with ID.

Counterculture within a Counter-Culture: New Zealand, Psychedelic Rock, and the Moral Guardians of the 60s and 70s

ABSTRACTNew Zealand started as its own counter-culture, and its history of state-controlled broadcasting, conservative Britishness, youth delinquency and drugs meant that “the” counterculture of the 1960s played out very differently to elsewhere. Psychedelic rock fared the worst of all, and the reasons for this are manifold. Numerous artists experimented with psychedelia, but the music of the counterculture became caught in a period of accelerated change. Despite a late showing of music festivals and hippiedom, many artists had already moved away achieving success overseas, and the 80s seemed to arrive in New Zealand before the 60s had entirely run its course.

Throwing Our Weight Around: Fat Girls, Protest, and Civil Unrest

Throwing Our Weight Around: Fat Girls, Protest, and Civil Unrest

Book Review: Freedom of Speech: Reflections in Art and Popular Culture

For a country that prides itself on the freedoms it bestows on its citizens, the United States has a surprisingly extensive history of censorship. As Patricia L. Dooley’s Freedom of Speech: Reflections in Art and Popular Culture demonstrates, the arts and pop culture have long been favored targets of censors. Sometimes the censors are private citizens or organizations acting as self-appointed guardians of morality. More ominously, they sometimes are government entities intent on controlling the dissemination and consumption of creative products.