The overexploitation of nature has led to anthropogenic defaunation, which results in complex socioeconomic, political and ecological consequences. Influenced by the economic growth of modernization and the interconnectedness of globalization, zoonotic diseases emerge as incalculable side effects of defaunation. By rejecting anthropocentric worldviews, this article critically examines anthropogenic defaunation and the causes and consequences of the coronavirus pandemic from a green criminological perspective.

Sexualized graffiti has emerged on walls in Brussels since the beginning of 2013, generating fierce debates. Perceived as street art and a welcome challenge to heteropatriarchy by some and as obscenity and vulgarity by others, these pieces highlight the inherently contested character of public spaces. The controversies around the presence of these paintings in public space relate to what in the literature has become known as moral geographies, that is, the spatial aspect of morality. What should one do about these supposed ‘porn’ pieces: regulate their existence and control potential tensions and conflicts, or let frictions emerge between the partisans and the opponents of such urban interventions? Who gets to say what should be tolerated and what should be regulated in public space? In this opinion piece, I situate this issue between two ends: an agonistic one, in which contestation is the rule; and an excessively regulatory one, in which public space is over-rationalized and normalized.

In this study we examine whether parental monitoring remains a protective factor in the lives of emerging adults, as well as the extent to which monitoring in other settings replaces the protective role of the parents. We use data collected for the TransAM project, a longitudinal survey of 970 emerging adults (18-24 years) to examine monitoring in a range of different contexts using an instrument based on Stattin and Kerr’s parental monitoring scale (2000). Results indicate that whilst parental control plays a protective role in the first years of emerging adulthood, we find no evidence that monitoring in other settings replaces the protective role of parents. However, monitoring of the self, i.e., self-control, has an increasingly strong relationship with delinquency during emerging adulthood.

A recent rehabilitation theory, the ‘Good Lives Model’ (GLM), states that interventions that work towards a higher well-being can reduce recidivism risk more sustainably by promising a happier, pro-social life, rather than just a less harmful one. Although the GLM theory appears promising, limited empirical research has examined its underlying assumptions, applicability and its effectiveness. Research into the GLM with youth is even more limited. Therefore, in the current study, we investigate the main etiological assumptions of the GLM in a large group of adolescents between 14 and 18 years old from the general population (N=5.776), by means of self-report survey data on well-being, primary human goods and delinquency. The results show that a lower subjective global well-being is related to delinquent behavior. Especially the primary human goods of relatedness and working towards a financially stable future appear to be important goals for interventions aimed at rehabilitation of juvenile offenders.

The aim of this study was to provide more insight in prevalence and aetiology of juvenile frequent offending, employing police registered data as well as self-report information. We combined data about 519 youths that participated in a self-report study in the region of The Hague with police register data (the HKS system) from the police unit of The Hague. The results indicate that a substantial part of youths that report a large amount of offenses themselves are not formally known as ‘juvenile frequent offender’. Causal factors derived from four major criminological theories can be found in a more pronounced way among juvenile frequent offenders than among youths that incidentally commit offenses. In general, there are similarities between the characteristics of juvenile frequent offenders defined by police register data and those defined by self-reports, but, on average, frequent offenders that are known by the police spend more time unstructured socializing with friends. We conclude that research using the method of self-report is well capable to find juvenile frequent offenders, and that this method also leads to useful information about the causes of their delinquent behaviour.

This article investigates whether cyber delinquent behaviour of school friends, other offline friends and online contacts is related to cyber delinquent behaviour of individuals, and whether this relation differs for cyber dependent, cyber enabled and traditional crime. We used both direct and indirect measures of cyber delinquency of friends. We employed data from the first wave of a large-scale study on the causes of online delinquency among Dutch juveniles (n=889; mean age=16.8 years). The results suggest that both direct and indirect measures of levels of friend delinquency were related to levels of individual cyber offending. However, indirect measures had a stronger association with individual online delinquency than direct measures. This suggests that respondents make incorrect estimates of their friends’ levels of online delinquency. Moreover, no differences were found in the strength of the relation between individual online offending and indirect measures of online offending of school friends, offline friends and online friends. This suggests that friends of different types all play an important role in individual online offending.

Young people’s delinquent behavior remains a social problem of concern to parents, local residents, teachers, police officers and administrators. With respect to effective interventions, the dominant focus is on ‘what works’. Relatively little is known about ‘who works’. In this study, based on a survey of 679 vmbo-pupils, it was investigated to what extent receiving ‘sternness with love’ from a professional may contribute to mitigating delinquency. For this research, unique graphically supported measuring instruments were developed that enable participants of the target group – including those who suffer from mild intellectual disabilities – to independently fill out the questionnaire. The results based on regression analyses suggest that there is no support for the supposed contribution of the interaction between sternness and love or of the three-way interaction between delinquent friends, sternness and love in explaining the variance of delinquent behavior. The results further show that having delinquent friends is related to participants’ delinquency. The results of these analyses also suggest that the relevant professional’s approach with ‘sternness’ or with ‘love’ moderates the relationship between delinquent friends and committing theft.

Given that the social life of youngsters develops more and more online, attention for cybercrime has grown as well. However, no Flemish data is available yet. This study uses data from two representative samples of the Flemish youth to research the prevalence and risk profiles of on- and offline crime. Compared to offline crime, online crime is relatively limited. In addition, results showed that online offenders had the least severe risk profile, while offenders of both on- and offline delinquency had the most severe profile. For victimization, it appeared that it is important to consider individual types of offences, since complex differences were found between various crime types. These results indicate a limited, but not ignorable, occurrence of online crime, and a difference in risk profiles for offline and online crime.

Studies investigating peer influence on risk behaviors, such as antisocial behavior and substance abuse, mostly study the amount of change in which adolescents adapt their risk behavior to become more similar to their friends. Onset of risk behavior, changing form having no experience to having any experience with risk behavior, has been studies far less. This study investigates friends’ influence on the onset of risk behavior and their influence in changes in risk behavior. Hypotheses were tested using SNARE (Social Network Analysis of Risk behavior in Early adolescence) data (N=1.144), containing information on risk behavior (i.e. antisocial behavior, alcohol use, and tobacco use) and friendship networks at three timepoints during the first year of secondary education (M_age= 12.7; SD=0.47). Analyses, using longitudinal social network analysis (RSIENA), showed that although adolescents adapt their risk behavior to become more similar to their friends, they are not influence in by their friends in the onset of risk behavior. These findings suggest s more nuanced role of friends in the onset of risk behavior. Interventions aiming at friends might benefit from differentiating between the onset and further (dis)continuation of risk behavior as these friendship influence processes might be less relevant for the onset of risk behavior.

In this paper we describe the first results of a recent cohort study conducted at Ghent University and focus on the applied study design. Existing cross-sectional studies regarding sexual victimization are not able to make causal statements about its risk and outcome factors. This cohort study aims to answer these questions. Results of this study confirmed that students are often confronted with sexual assault and seldom consult existing support services. This paper emphasizes the advantages of a longitudinal design within victimological research including the possibilities and difficulties that accompany it.

Criminology, as an inherently interdisciplinary field, has built on anthropology (and other social sciences) in its development. This contribution addresses the question which insights in criminology have most been inspired by anthropology. First, it looks into the ‘criminal anthropology’ of Lombroso; then it embarks on an appreciation of the ethnographic research design within criminology (as first adopted by the Chicago School); and, finally, it assesses the link between anthropology, and cultural and global criminology. I conclude that anthropology has been valuable to our discipline on four levels: methodologically (in the importance of the ethnographic research design), theoretically (in its role in the development of symbolic interactionism and structuralism, for example), geographically (in the global scope of anthropological research), and analytically, in its experience with ‘doing ethnography’ in economically, politically and culturally embedded ways.

This article presents findings from a longitudinal study of 81 young recidivists examined over fifteen years. By the age of 25, 50 percent had desisted for at least three years. 60 percent had had no new police contacts during the last two years. Four stages could be distinguished in the desistance process. Apart from a small number of explicit persisters, all of the young adults did consciously consider whether the benefits of their criminal activities outweighed the disadvantages. With just a few exceptions, the decision to quit was not motivated by an altruistic goal, nor by extreme fear, but mainly motivated by the feeling of being too old for criminal life and by striving for a pleasant self-esteem. It is concluded that when young adult recidivists give up crime, this must be seen as an extreme and extremely late form of maturation.

This article considers Christopher D. Marshall’s proposal to draw a connection between the ethics of care and restorative justice. The ethics of care tradition is critical of the modern liberal interpretation of morality as a rational endeavor based on universal principles. The article attempts to spell out the ethical and political implications of adopting this fundamental viewpoint in the context of restorative justice. On the ethical level, the ethics of care may remind the tradition of restorative justice of its essential reliance on the concrete moral practices and competences of people that precede any conceptualized normative ethics. On the political level, an ethics of care approach to restorative justice seems to lead to a certain deadlock in that it fails (and refuses) to offer a rational justification of restorative justice practices. On a closer look, the ethics of care can provide such a justification, be it a ‘communitarian’ one.

Christopher Marshalls is convinced that restorative justice has to do with care for relational involvement. That view is intuitively convincing but not particularly clear. Recent psychological and philosophical research has recently devoted much attention to notions such as ‘collective intentionality’ (Searle, Tomasello) and ‘joint commitment’ (Gilbert). This kind of research is situated and discussed in this paper. We indicate how the restoration of mutual involvement can be reinterpreted from the perspective of this research. This exercise shows that caring for relationships should not be interpreted in a sentimental way. In law and in restorative justice, it does not have to be the intention to enter into more personal relationships with each other. Rather, it is the intention to make it possible once again to develop mutual understanding, respect and compassion from our common universal human commitment.

As an approach to law and justice, restorative justice focuses squarely on addressing human needs; it acknowledges the equal dignity of all parties, irrespective of their role in the harmful act; it accepts responsibilities for addressing the disadvantages or inequities that crime has bequeathed to victims and that often have contributed to offending on the part of the perpetrator; and it derives its creative potential from the shared vulnerability and reciprocal exchange of concern that occurs through respectful face-to-face encounter. Therefore restorative justice constitutes a relational justice of care.

This paper examines moral injury, in relation to recovery from this kind of psychic damage and to restorative justice. In recent research the concept is developed in distinction from the psychiatric diagnosis PTSD. Whereas PTSD is rooted in anxiety, as it occurs during or after life-threatening situations, people suffering from moral injury are disruptively affected by guilt and shame, in the slipstream of which they may be tormented by remorse, self-loathing, anger and self-disgust – with symptoms similar to PTSD. Unlike PTSD, however, the risk of moral injury is part of ordinary life. It may happen to anyone. Therefore, this paper takes an ‘existential’ perspective by relating moral injury to the fundamental human condition of relationality. Moral injury is interpreted as the disturbance of the responsibility, the confidence and the security that fundamentally sustain the human relationships to the world, to each other, and to oneself. One way of recovering from moral injury is through empathy, primarily performed by caregivers or chaplains who guide the morally injured, and consequently accomplished by the injured themselves, in a narrative way.