Relationship Between Police and Muslim Individuals

Relationship Between Police and Muslim IndividualsShamma Alsuwaidi infoset organism employ2014-15 offensive Survey of England and WalesVariable ca-ca of dependent inconsistentcopannoyVariable name of main independent inconsistentMuslimWord count of this upchuck2,672 wordsI commit included my SPSS show upput as an addition to this projectI am happy for an anonymised version of this project to be usedfor teaching purposes at the University of Kent My research questionIn this project, I examine the relationship surrounded by legal philosophy natural law officers and individuals from different religious groups. I will examine whether Muslims encounter much disturbing and discriminatory endures with the patrol, comp ard to those who find up on different trusts (Christians, Jews, Hindus, Sikhs, Buddhists, and those who do not follow all pietism). Accordingly, the dependent variable I will be apply is really gravel with the practice of law, enchantment my independe nt variable will be Muslim religion.Potential mechanisms linking jurisprudence malpractice to MuslimsI selected these variables because in a post-9/11 civilisation, Muslims atomic shape 18 increasingly graceful more segregated from societies as a result of the increased media guardianship to them. People began to fear Muslims and attempts to segregate them from society were made by many. Muslims argon now perceived as an outsider group, a category of aggressive, radical individuals, who pose a risk to British lifestyles (Rowe, 2013). Although Islam is the most leafy vegetable religion amongst minorities, high rates of prejudice of Arabs and Muslims is evident in countries of the EU such(prenominal) as France and the UK. For instance, over 50% of people in Germany, France, and the UK identify and attendant Muslims as radicals, aiming to promote their extreme religious beliefs (Jikeli, 2011).As a result, attitudes towards Muslims dramatically changed worldwide. Prejudice and ha te spread, leading Arabs/Muslims to now brass critical ceremony in every aspect of their lives. They stomach no longer travel, drive, and approve being out in public referable to the contrariety they face in their everyday lives. In addition, instead of receiving support and protection from legal philosophy enforcements, they argon instead further victimised by them. Racial profiling, partial treatment, unjustified investigations, harassment, and wrongful captures ar now very common experiences between Muslims in European countries (Cainkar, 2002). In addition, it is not uncommon for an Arab to be helter-skelter selected for security checks at airports, and even be prohibited from flying due to such prejudice views. However, discrimination against those coloured and those who acquire divergent features than common Europeans do occur as well where gipsies (47%) and Afri terminates (41%) experience higher levels of discrimination as well (Jikeli, 2011).I expect that Muslims ar more belike to find themselves in situations where they become roiled by the law, or uneasy with how the jurisprudence deal with occurrences compargond to those who follow former(a) religions. This is because, at a quantify of increased awargonness and fear of terrorism, and with socially and politically constructed images of Muslims, society would at last treat them in a hostile direction. As a result, phalluss of the law of nature enforcement are more probable to share the same views with society or would be inclined into targeting and eliminating any potential harm or flagellum of terrorism that could be caused to society. Therefore, the natural law would be more liable(predicate) to be suspicious towards an Arab or Muslim.Dependent variableIn my analysis, I used selective information collected from the 2014/15 abuse Survey of England and Wales, which surveys adults (16+) live in private residence in the UK. My dependent variable is really sloshed by patrol , which comes from the question use up you ever been really riled slightly the look a police officer be reserved towards you or soulfulness you know. OR about the steering the police handled a matter in which you were confused? This might assume been a police officer or some other subdivision of police staff.1. Yes- towards resolveent2. Yes- towards someone else3. Yes- towards both opposeent and someone else4. NoI am missing statistics on the frequency of police aggravation, since 24,806 out of 33,350 individuals did not respond to this question. Below is the frequency postpone of those who did respondNumber of responsesFrequency (% of reasoned cases)No6,34174.2%Yes2,20325.8% full(a)8,544 vitamin C% display panel 1 Frequency table of police execrationSince the question gives responsives chances to respond in different yet similar ways, I modified the way in which responses are interpreted. For example* Yes towards respondent towards someone else towards both responden t and someone elseI integrated the responses in auberge to simplify the data. or else of having various categories of the yes responses, they would all be integrated into an individual yes group. Therefore, my dependent variable is respondents claiming themselves, another individual, or even both being irritated by any staff within the law enforcement agency. 25.8% of the valid respondents stated that they have been in an experience where they, and/or someone they know has been blind drunk by the police, as shown in Table 1.Main independent variableThe main independent variable I am manipulating is the Islam religion. This is derived from the Crime Survey of England and Wales (2014/15), which is built upon individuals self- reported religion, at the time they took part in the questionnaire. The question is shown as the followingWhat is your religion, even if you are not currently practicing? CODE ane ONLYIF YES, PROBE FOR RELIGION1. Christian (including Church of England, Catho lic, Protestant, and all other Christian denominations)2. Buddhist3. Hindu4. Jewish5. Muslim6. Sikh7. new(prenominal) (SPECIFY)8. No religionHere, I am missing 76 responses out of the total of 33,350 people who took part in the survey. These individuals either refused to answer or claimed they did not know the answer. A frequency table of the remaining respondents idler be seen in Table 2Number of responsesFrequency (% of valid cases)No3230997.1%Yes9652.9%Total33274100%Table 2 Frequency table of Muslim respondentsAs the question initially asks for their reported religions, I have created two distinct response categories. For instance, those with no self-reported religion, and those associated with other religions (Jewish, Christian, Hindu, Sikh and Buddhists), are categorised as no. Whereas, Muslims respondents are placed in the yes category. This is because I was interested in making a general comparison of Muslim and non-Muslim perception of the police, in give to carry out my analysis.Control variablesIn this section of my analysis, I added two further suppress variables, whether respondents live in urban or countryfied areas and their reported sexual activity. Here, all 33,350 respondents answered the questions. This is achieved in order to explore other factors that could influence people to experience fervour from the actions or behaviour of the police.Although there was no precise question presented to determine whether a place of residence is in a rural or urban area, respondents had to describe the features of their neighbourhoods and provide their address (postcode) on the survey. As a result, rural areas come to be defined as areas where the population is less than 10,000 communities where 7,567 (22.7%) of the respondents inhabit. However, exploring gender was based on the following questionCODE THE SEX OF to each one ADULT IN THE HOUSEHOLDIF NECESSARY Is (name) manful or feminine? manlikeFemaleHere, the interviewer collects data on every member of a household, assuming their gender, unless they are uncertain. This data indicates that 45.1% (15,030) of the 33,350 respondents are males.Analysis Part IIn my first stage of analysis, I examine the number of irritation from the police, by association of the Islam religion. The link between being a Muslim and the likelihood of being annoyed by the police is analysed by using a Crosstabs, as shown in the table down the stairsTable 3 Link between police annoyance and Muslim religionHave not been annoyed with policeHave been annoyed with policeTotalNon-Muslim74.0%26.0%100%Muslim84.0%16.0%100%Total74.2%25.8%100%Total number of respondents for this analysis 8521Although 24,829 people did not answer this question, Table 3 shows data based on the 8,521 individuals who did. 16.0% of Muslim respondents claimed that they encountered a situation where an officer annoyed them, or someone they knew, in comparison to 26.0% of non-Muslim respondents. In other words, Muslims are 10% les s likely to claim to be annoyed with an officer of the law, than those of other religions resulting in a different prototype than I predicted at the start of my analysis.Analysis Part II Is this grade systematic?Data suggests that members of the Muslim community are less likely to be annoyed by the way police handle situations than others. However, this could have resulted from the randomness of the sample, or randomness of how police members handle occurrences and behave towards people. So, I ran a lapse with being annoyed with the police as the dependent variable, and being Muslim as an independent variable to examine the patterns certainty. A table below discloses whether the pattern in systematicCoefficient (B)95% presumption interval continual0.2600.251 to 0.270Muslim-0.100-0.157 to -0.043Table 4 Regression table of influence of police annoyanceIn Table 4, we can see that the estimated heart correlates with the consider difference in the likelihood of being annoyed with t he police, in the antecedent part Muslims are -0.100 (-10%) less likely than those of other religions, to state that they have been really annoyed with the police at one time. In addition, the lapsing table produces a confidence interval around this data -0.157 to -0.043 (-15.7% to -4.3%). Since the write in code (-0.100) lies between the confidence stove, this data implies that we can be quite overconfident that Muslims experience lower levels of police annoyance, in a systematic mannerIf we could create 100 worlds, and re-run the patterns, the true value would lie within the range (-0.157 to -0.043) 95 out of 100 times. Which, therefore, suggests that being Muslim decreases an individuals likelihood of being annoyed by the police, 10% less than those of other religions.In addition, as both figures in the confidence intervals are negative and the range is set this allows us to be quite confident that the pattern is systematic. However, we cannot be 100% certain.Analysis Part III Is this pattern causal? There are other possible factors that could explain the correlation between Muslims and dissatisfaction in how police handle situations. These con raiseers vary from the mechanism I examined earlier around police interactions around Muslims. For instanceAn individuals area of residence could impact the way the police interact with them. It is more likely for those living in deprived areas to experience injustice from the police, and therefore, hold negative images of police officers. They are also more likely than those in urban areas to have issues with police officers, as their neighbourhoods are likely to have high rates of criminal activities. In addition, police staff may be prejudice against people living in rural areas, labelling them as criminals, and therefore, treating them in a different manner.It could also be due to gender. As female criminality is not as common as those of men, police are known to focus on male suspects. Especially as there is a high rate of infantile male offenders in this century, male suspects are more likely to be annoyed by the police.In order to test both hypotheses, a further regression was carried out, which includes neighbourhood area (urban) and gender (male) as control variables (as defined above).Coefficient (B)95% confidence interval(Constant)0.1410.081 to 0.202No religion0.1470.089 to 0.206Christian 0.0770.019 to 0.134Hindu0.012-0.088 to 0.111Other religion0.1090.021 to 0.197Lives in urban area-0.017-0.039 to 0.005Male0.0730.054 to 0.091Table 5 Regression model of influences of being annoyed by the policeWe can see the impact of my control variables, as shown in Table 5Living in an urban area living in urban the areas, is associated with a decrease in being annoyed by the police by 0.017 (1.7%). Although this effect seems minimal, it could increase dramatically depending on how rural/urban an area is labelled as. However, here, we cannot be confident that the pattern is systematic, due t o the confidence interval containing positive and negative figures (-0.039 to 0.005).Gender males in the community are more likely than females to be annoyed with the police, or how they handled a situation 7.3% (0.073). Here, we can be very certain that the pattern is systematic because the confidence interval range is very narrow.In order to concentrate on my main area of interest, I pay situation attention to the difference in how the police deal with those of varying religions. We can analyse a contrast among both versions, in a chart shown belowCoefficient (B)95% confidence intervalOriginal model (no controls)-0.100-0.157 to -0.043 arcsecond model (with controls)-0.099-0.157 to -0.042Table 6 Comparison of effects of police annoyance on MuslimsThis suggests that the gap in how police interact with those of different religions, is intimately identical in both models whereas, in the original model, Muslims are 10% (-0.100) less likely to have been annoyed by the police, and 9.9 % less likely when controls are added. We can still be quite confident that Muslims are less likely to have been annoyed by the police, as the confidence intervals in both remain almost unchanged, and remain narrow. This indicates some validation of actor however, we cannot be 100% confident.While keeping reverse causality in mind, to further investigate whether there is a causal effect, we can be quite certain that it does not apply in this context. In other words, we would not infer that experiencing a dissatisfying experience with a member of the police causes an individual to become Muslim.Limitations conclusionIn this research, I researched whether Muslims are more likely to have been annoyed by a member of the police. I assumed that they would be more exposed to the negative experiences and qualities of the police force, especially after 9/11. A period where Muslims would be squeeze to endure discrimination by society and the justice system (random searches, presumptions o f terrorism, etc.). However, I came to find that my presumption was incorrect.I utilised the 2014-15 Crime Survey for England Wales study. This typically involves a questionnaire that examines the degree of crime and victimisation in areas of England and Wales. From this survey, I notice thatMuslims are less likely to be in a situation, where they became irritated by the police, in comparison to Jews, Christians, Hindus, Sikhs, Buddhists, and those who do not follow any religion. Also, I found that we can be quite convinced that the pattern is systematic.When allowing for the possibility of alternative factors impacting Muslims experiences with the police, income and gender, the results of their experiences remains roughly identical. There is little or no possibility of reverse causality being possible in this context, as interactions with the police would not necessarily cause someone to follow a certain religion.However, a few limitations can be found in this study, altering the way findings are gathered and construed. For instance, there could be other factors that clarify the link between being of Muslim religion and being irritated with the police. In this case, Muslims may be less likely to report their victimisation, especially reporting against a police officer. In addition, the Crime Survey for England Wales may be less available to Muslims than those of other religions, creating a bias or unrepresentative sample.Another limitation is in the way the question is asked towards you or someone you know. This question includes others interactions with the police (or someone you know), therefore, although a respondent did not personally feel irritated by the police at a given point, the would report some form of police annoyance. Therefore, data collected could be inaccurate, as their responses could affect the way the statements are interpreted. As a result, data would suggest that those of other religions are more likely to have been annoyed by the pol ice.Although certainty of a causal effect is not definite, my inspection of the data indicates that a causal effect of religion (being Muslim) on how the police interact with individuals does exist, in some manner.BibliographyCainkar, L. (2002). No Longer Invisible Arab and Muslim Exclusion after September 11. gist East Report, Online 32(224), pp. 22-23. Available from http//epublications.marquette.edu/cgi/viewcontent.cgi?article=1006context=socs_fac Accessed 15 Mar. 2017.Jikeli, G. (2011). DISCRIMINATION OF EUROPEAN MUSLIMS SELF-PERCEPTIONS, EXPERIENCES AND DISCOURSES OF VICTIMHOOD. world-class edn. ebook Nova Science Publishers, Inc., pp. 1-3. Available from https//www.researchgate.net/profile/Gunther_Jikeli2/publication/289972827_Discrimination_of_European_Muslims_Self-Perceptions_Experiences_and_Discourses_of_Victimhood/links/56b2596708aed7ba3fedcded.pdf Accessed 15 Mar. 2017.Rowe, M. (2013). Policing beyond Macpherson. 1st edn. Routledge, 2013, pp. 109-111.