The purpose of this essay is the creation of a theory of suffering and healing. This "ontological" theory is intended to serve as a foundation for the development of justice-related responses to harm (i.e., crime and victimization, inter alia) as part of the author's broader writing on justice as love. Drawing on Buddhist and Christian theological wisdom along with the author's own contemplations of self, this ontological model is offered without any assumption of applicability to anyone; readers are invited to assess its usefulness for themselves and to use or discard accordingly. The model consists of several moving parts: at the core of the model is a troika of ideas: the child within, the ocean of bliss and the theater analogy. In addition, four interrelated courses of concerns work tidally and percussively within and around the troika. If this endocosmic model resonates with readers, the hope is that it would inspire its use for the creation of other ideas and practices related to the granular, concrete, dyadic endless, endless and skilled realization of a loving justice praxis.

Prior research on public attitudes towards the police has tended to refer to three concepts—satisfaction with the police, confidence in the police, and trust in the police—entirely interchangeably. Recently, there has been a call to differentiate these three concepts. The current study seeks to address this research gap by analysing a unique Canadian dataset that includes all three concepts. The main research question that the study tries to answer is whether significant co-variates will differ in predicting the three concepts. The findings indicate that different models have slightly different demographic co-variates, but they share three of the same co-variates: dissatisfaction with prior citizen–police contacts, victimization, and neighbourhood conditions. The study suggests that while differentiating these three concepts may be promising, it is important, efficient, and practical to handle the three shared co-variates to improve overall public attitudes towards the police.

Most studies on the reporting of crimes to the police have focused on adult victims. Less is known, however, regarding crime reporting behavior among school-age victims. This paper presents findings from an exploratory study of violent crime reporting decision-making among school-age victims. It used six waves of data from NCVS SCS and thus seeks answers two research questions: 1) what are the major reasons for school-age victims not reporting crimes to the police? 2) What indicators are related to school-age victims' violent crime reporting decision-making? Incorporating variables employed in research on adult victims, the current study found that besides reporting crimes to the police, children frequently reported crimes to school officials, and they often decided to take care of incidents by themselves. Unfamiliarity with an offender was a significant predictor of dealing with crimes formally (i.e., reporting crimes to the police or school officials) by children. However, if they have decided to treat crimes formally, offender's age, offender's sex, and whether they get injured became more important in predicting reporting crimes to the police. Theoretical implications, policy implications, and future research are also discussed.

Witnessing current events in Ferguson, and now in Milwaukee, New York, Los Angeles, Seattle, of course Portland, and now Kenosha, Wisconsin, where protests against police violence are met with yet more police violence, the question naturally arises: Why are police so seemingly insistent on actively working counter to their own organizational best interest? This essay poses this troubling question and derives part of an answer for it from institutional theory.

Background: National professional organizations have recognized pharmacists as essential members of the intensive care unit (ICU) team. Critical care pharmacists’ clinical activities have been categorized as fundamental, desirable, and optimal, providing a structure for gauging ICU pharmacy services being provided. Objective: To determine the impact the addition of a second ICU pharmacist covering 30 adult ICU beds at a large regional medical center has on the complexity of pharmacists’ interventions, the types of clinical activities performed by the pharmacists, and the ICU team members’ satisfaction. Methods: A prospective mixed-method descriptive study was conducted. Pharmacists recorded their interventions and clinical activities performed. A focus group composed of randomly selected ICU team members was held to qualitatively describe the impact of the additional pharmacist coverage on patient care, team dynamics, and pharmacy services provided. Results: The baseline period consisted of 33 days, and the intervention period consisted of 20 days. The average complexity of interventions was 1.72 during the baseline period (mode = 2) versus 1.69 (mode = 2) during the intervention period. The number of desirable and optimal clinical activities performed daily increased during the intervention from 8.4 (n = 279) to 16.4 (n = 328) and 2.3 (n = 75) to 8.6 (n = 171) compared with the baseline, respectively. Focus group members qualitatively described additional pharmacist coverage as beneficial. Conclusion: The additional critical care pharmacist did not increase pharmacy intervention complexity; however, more interventions were performed per day. Additional pharmacist coverage increased the daily number of desirable and optimal clinical activities performed and positively impacted ICU team members’ satisfaction.

Authentic rebellion is not a thing one can see, hear, touch, feel, or taste, or co-opt. It exists beyond our senses because it blossoms verdant in the most fertile soil of each human heart. More particularly, it is a sacrament, an outward sign of our most reverend and fragrant wisdom. Tracing the thought of Camus, and referencing my own recent scholarship on love, this article will demonstrate how authentic rebellion, constituted and maintained for the wellbeing of the oppressor and oppressed alike, is a sacrament. Ideas being the rebel’s real adversary, it will interrogate three ideas that leave justice practice partial today. It will then provide specific and concrete practices and concepts for individuals who seek rebellion. Like the Zen koan about the master pointing to the moon, however, understanding can only be derived; I will share my own personal understanding, but each of us must find truth for ourselves. I intend this work to be useful for the rebel in their preparations for peaceful rebellion.

Objective: To determine if new pharmacy practitioners express a need and/or desire for motivational interviewing (MI) to be incorporated into pharmacy school curricula.Methods: An electronic survey was distributed to North Carolina pharmacists. Need was determined based on respondents' level of preparedness to counsel in traditional or MI styles at completion of pharmacy education. Desire was evaluated based on whether the respondent supported incorporation of Ml into pharmacy education curricula and if the respondent stated MI is applicable in current practice.Results: Less than 75% of respondents (n = 257) indicated they were well prepared to counsel using either traditional or MI styles. Furthermore, 94% of respondents supported incorporation of MI into curricula, and 85% stated it was applicable to current practice.Conclusion: Among recent graduates, there is a need for improved patient counseling education. Based on the strong level of desire, schools should consider incorporation of MI. Pharmacy schools should assess when and how MI would best be incorporated into curricula. (C) 2014 Elsevier Inc. All rights reserved.

This study was initiated at the request of city police department officials to determine if fear of crime is influenced by actual crime occurring within communities. Police officials were interested in understanding community members' perceptions of crime in the locality in order to effectively focus police efforts and services. Findings suggest residents' fear of drug crimes and burglary are in line with levels of actual crime in the city, while low levels of fear of auto-related crimes are not consistent with actual crime in this locality. The fear of crime/risk paradox does not appear to be strongly evident in this locality. Interestingly, men reported higher levels of fear than women. Implications and suggestions for future research are discussed.

This essay argues for a more formal relationship between policing and mindful practice as taught by the Zen monk Thich Nhat Hanh. The paper explores the value of Nhat Hanh’s teachings for improving the daily implementation of police services by individual officers, and the transformation of the suffering witnessed and experienced by those officers. Practical tools for the cultivation of mindfulness for officers are provided.

Local police agencies throughout the State of Texas have moved increasingly toward more community-oriented approaches to policing. This philosophy embraces the ideas that (a) the police should reach out to communities they typically have excluded and (b) the police should include members of those communities among their ranks. Lesbians and gay men are an appropriate target of such outreach efforts. Although federal law enforcement agencies have banned discrimination on the basis of sexual orientation in hiring law enforcement personnel, state and local agencies have been slow to follow suit. In the city of Houston, for example, the issue has been hotly contested in all branches of local government. This article reports the results of a survey of 95% of all police chiefs in the State of Texas. The survey was designed to assess police chiefs' attitudes toward hiring lesbian and gay police officers.

Justice that love gives is a surrender; that law gives is a punishment.--Mohandas Gandhi Introduction Fifty shots is murder. I don't care what you say (Feyerick, 2008) was clearly audible over the din as supporters of the defendants and the victim filed out of the Queens, New York, courtroom. Three police officers of the New York Police Department had just been found not guilty of manslaughter, assault, and reckless endangerment in the death of Sean Bell in late November, 2006. The Reverend Al Sharpton described the verdict as aborted justice (Feyerick, 2008), yet the judge presiding over the bench trial acquitted the three officers largely based on the combative demeanor and lack of credibility of the prosecution's witnesses. It seems clear that the judge, like the officers in the incident itself, followed established and tried procedure; the officers acted according to policy given their perceptions of imminent risk, and the judge weighed evidence, including the credibility of the witnesses and officers, and concluded that the evidence offered did not meet the established criteria of beyond a reasonable doubt. It is tempting for many who regard these events at some remove to chalk it all up to an object lesson to pick your friends, or your haunts, wisely, or at least as a case of extraordinarily bad luck. For those closer to the victims, of course, with the closer vantage comes a greater appreciation of the depth of injury suffered by Sean's family. Still others will regard the officers themselves as victims; it is certain the officers shall relive that night many times before they shuffle off their own mortal coils. Sadly, though, none of these perspectives--that of the officers, of Bell's fiance, that of the judge, or even one that comes from a distanced, safe detachment--offers insight into the deeper meaning of the events, or how events such as these can be minimized in the future. The groom's shooting as it has come to be called offers a powerful illustration of the social condition this essay seeks to address. The institution of the police in the United States has undergone some remarkable changes in the past century. But for all the progress, the police in America have remained largely as they began with regard to mindfulness and compassion, and indeed it is distinctly possible that any movement has been retrograde. It is the purpose of this essay first to argue for the concept of organizational compassion and organizational mindfulness. Second, the authors shall discuss the necessity of mindfulness in the area of policing, providing some caveats for implementation. Finally, the authors will suggest a few starting points for beginning the process of catalyzing organizational mindfulness and organizational compassion in American police agencies. Ultimately, the authors invite a new paradigm in policing, one predicated upon interbeing, true power, compassion and mindfulness. Although the new paradigm is likely a way off, it may not be so far as one might think. ORGANIZATIONAL MINDFULNESS AND ORGANIZATIONAL COMPASSION The Venerable Thich Nhat Hanh has argued in many of his works that the surest way to cultivate compassion is for each individual to be compassion themselves (e.g., Nhat Hanh, 2005a) through a recognition of fundamental interexistence between subject and object. Applied to an organizational context, then, to make a compassionate organization, each member must become what the organization seeks to become; in this sense the whole existing within each individual. Once members of the organization (in this case a police department) deepen their practices sufficiently to exude compassion, being individually the thing sought organizationally, the police department will then deal with its constituencies in any boundary--spanning interaction in a compassionate manner. The authors embrace this perspective. Indeed, support for this model comes from the work of deVries and Miller (1984), although they argue that when significant individuals or a significant number of individuals exhibit particular psychoses or neuroses, that condition will characterize the boundary-spanning interactions with organizational constituencies. …

This study describes the current situation for female wardens by examining their attitudes toward inmate services, programs, and amenities survival; involvement with correctional staff; and identity as a supervisor through their political affiliations and punishment philosophies. Using Noddings's "caring ethic," this study sought to determine whether the historical inclusion of women in corrections has carried over to present time and has retained its reformist nature and whether the job of warden has become more gender-neutral. The results indicate that the differences between male and female wardens are few; those that did exist provided some support for the caring ethic and the retention of women's roles in corrections as reformers.