Further Mitigating the Academic-Law Enforcement Research Divide

Since the 1960s, there has been well-documented incidents of the scholar-practitioner tension within policing research. Though there has been maturation in the professional partnership over the years, hindrances persist. The current study aims to advance collaborative efforts between the academic and law enforcement communities. Data for the current study derived from written documents and interviews. Results indicate that one individual, who possesses the appreciative cultural and social capital, can successfully mobilize collaborative research agendas between academics and police officers. These forms of capital (i.e., cultural and social) offer a new outlook on negotiating the obstacles that inhibit successful research collaboration between both professions. For new policing scholars, who have minimal connections with law enforcement, findings in the current study may serve as a recipe of sorts to better understand the practitioners to identify in collaborative research endeavors.

Orthodoxy

The term Orthodox comes from the Greek, meaning “the right idea.” In Jewish communities, Orthodoxy is used to identify a theological and sociological stream in the modern period. From a theological perspective, the term is used to signify the belief that canonical Jewish texts are divine, and that the Halakha (or Halacha), the Jewish legal system, is binding. The Jewish historian Jacob Katz (b. 1904–d. 1998) saw Orthodoxy as a phenomenon that developed in the modern era as a response to secularization. This response created a critical dialogue with modernity that leads Orthodox communities to selectively choose and legitimize parts of the modern experience, creating a spectrum of Orthodoxies with many different sociological variables determined by the extent of integration with modernity (e.g., in Israel, Orthodoxy spans a spectrum from religious Zionism to Haredi [or Charedi] Judaism). The sociologist Menachem Friedman points to several common attributes to Orthodoxy, mainly its rejection of secular society and the emphasis that Orthodox discourse puts on the past as a lost idyllic reality that should be resurrected. Geographically and chronologically, Orthodoxy spans many spaces. It morphs in many ways, and its manifestation in 19th-century Russia is very different from its evolution in interwar Poland or post-Holocaust Israel. But in these different situations and historical contexts, Orthodoxy developed very clear theological and political agendas, all based on a shared textual traditions that allows for transitions between different Orthodox communities, such as modern Orthodoxy in the United States. The Orthodox ethos stems from the positions of Rabbi Moshe Sofer (b. 1762–d. 1839), known as the Chatam Sofer, who had to craft a policy reacting to acculturation, secularization, and assimilation in Germany and Hungary. He promoted a policy of creating fences around the observant Jewish community, preventing the influence of secularism by celebrating particularism and emphasizing the need to maintain a separate Jewish sphere with the most minimal connections to the non-Jewish world.

Sexual and Communication Networks of Internet-Mediated Prostitution

This chapter examines prostitution as a socioeconomic phenomenon and discusses its contribution to the spread of sexually transmitted infections. Using online network data from Internet-mediated prostitution in Brazil, it looks at the connectedness of individuals on a review website where clients record intimate details about encounters with sex workers. It begins with an overview of networks, including human sexual networks, along with network properties and measures and the dynamics and structure of a sexual network. It describes general models of disease spreading and introduces a specific methodology for temporal networks, where the infection coevolves with network structure. The chapter shows that the structure of the sexual network is highly clustered within cities but that minimal connections exist across cities. It also finds evidence for local bridges between cities: individual clients who frequent prostitutes nationally. Male tourists play important roles in a potential epidemic by linking otherwise distinct communities.