Computer Profiling for Preliminary Forensic Examination

Lecture Notes of the Institute for Computer Sciences, Social Informatics and Telecommunications Engineering - Digital Forensics and Cyber Crime ◽

10.1007/978-3-319-14289-0_14 ◽

2014 ◽

pp. 207-220

Author(s):

Andrew Marrington ◽

Farkhund Iqbal ◽

Ibrahim Baggili

Keyword(s):

Forensic Examination

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ADMINISTRATION MODELS IN THE SYSTEM OF FORENSIC EXAMINATION INSTITUTIONS FROM THE POSITION OF SCIENTIFIC MANAGEMENT

Theory and Practice of Forensic Science and Criminalistics ◽

10.32353/khrife.2016.24 ◽

2016 ◽

Vol 16 ◽

pp. 179-184

Author(s):

S. V. Kudryashova

Keyword(s):

Scientific Management ◽

Competing Values ◽

State Institutions ◽

Advantages And Disadvantages ◽

Forensic Examination ◽

Forensic Institutions ◽

The Individual

The individual forensic activity in comparison with the activity of forensic experts of specialized state institutions is considered, the main advantages and disadvantages are determined. The directions of development of specialized state and non-state forensic institutions are presented in accordance with R. Quinn's competing values model.

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For Pity's Sake

International Review of Qualitative Research ◽

10.1525/irqr.2011.4.2.253 ◽

2011 ◽

Vol 4 (2) ◽

pp. 253-270 ◽

Cited By ~ 4

Author(s):

Alan Hodkinson ◽

Chandrika Devarakonda

Keyword(s):

Global Education ◽

Affective Commitment ◽

Belief Systems ◽

Teacher Discourse ◽

Cultural Contexts ◽

Religious Traditions ◽

Forensic Examination ◽

Indian Tradition

This paper offers a critique of transnational aspects of ‘inclusion,’ one of those global education buzzwords that as Slee (2009) puts it, say everything but say nothing. It starts off by trying to compare Indian and English usages and attitudes at the level of teacher discourse, and notes the impossibility of any ‘authentic’ translation, given the very different cultural contexts and histories. In response to these divergences, the authors undertake a much more genealogical and ‘forensic’ examination of values associated with ‘inclusion,’ focussing especially on a key notion of ‘pity.’ The Eurocentric tradition is traced from its Platonic origins through what is claimed to be the ‘industrialization of pity’ and its rejection as a virtue in favour of more apparently egalitarian measures of fairness. The Indian tradition relates rather to religious traditions across a number of different belief systems, most of which centre on some version of a karmic notion of pity. The authors both criticise and reject ‘inclusion’ as a colonisation of the global and call for a new understanding of notions like ‘pity’ as affective commitment rather than ‘fair’ dispensation of equality.

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