Criminology

This dissertation traces the emergence of the "transgender predator" discourse on social media. Taking its cue from the 2019 British Columbia Human Rights Tribunal case Yaniv v. Various Waxing Salons, in which a white Canadian trans woman named Jessica Yaniv unsuccessfully filed a series of complaints against a number of racialized cisgender aestheticians claiming that they denied her body and Brazilian waxing services, I examine Canadian socio-legal discussions regarding trans women's access to spaces and services designed for cisgender women. Second, I focus on the realm of YouTube in which Yaniv v. Various Waxing Salons was marketed as the case of a transgender predator by another trans female YouTuber named Blaire White. I locate Yaniv-related content within a larger genre of "predator-hunting" in which self-proclaimed vigilantes lure and "hunt" putative child predators through sting operations and publish their expeditions as online shaming content on YouTube. By analyzing the visual and verbal discursive elements of the genre of predator catching/exposé, I suggest that "transgender predator" functions within the axis of surveillance regimes and monetized humiliation-entertainment, rather than merely being motivated by the goal of protecting cisgender women and children. Lastly, I turn my attention from "transgender predator" to another type of pejorative construction about trans people represented in the stand-up comedy of Dave Chappelle and Ricky Gervais. I argue that, as opposed to comedy's previous engagement with trans subjectivity in which the comedic element was revealed through the tropes of deception and bodily incongruity, in the works of Chappelle and Gervais, transgender subjectivity is used to make social commentary about the supposed decline of, what are deemed to be, Western values of reason, rationality, and freedom of speech.

Author Keywords: predator, stand-up comedy, surveillance, transgender, vigilantism, YouTube

Background: Researchers who study both attachment and criminal thinking propose that perceptions of the self and others explain why individuals engage in illegal behaviour (e.g., Bowlby, 1944; Mitchell & Tafrate, 2012). The purpose of this study was to combine these areas of research and examine how attachment views of self and others are associated with self and other models of criminal thinking patterns. Method: The first study included 582 undergraduate students and the findings were partially replicated in a second sample of adults recruited through social media (n =142). Participants completed measures of attachment, criminal thinking, and reported their engagement in illegal behaviours. Results: Structural equation modelling was used to test associations between models of the self and other. The respective models of the self and other for attachment and criminal thinking were associated, however, the cross paths were also associated for some groups and indicated a relationship where views of the self and other are predictive of one another in the context of relationships and criminal thinking. The findings were somewhat stronger for participants who reported engaging in deviant behaviour. Impact: To date, this study is the first to study the connection between attachment representations and criminal thinking, highlighting how our views of the self and others within relationships impact the complex way of thinking associated with criminal behaviour.

Author Keywords: adult attachment, attachment, criminal thinking, deviance

Indigenous men are disproportionally incarcerated in the Canadian criminal justice system. A disproportionate number of Indigenous men who are incarcerated have also been through the foster care and adoption system. A good deal of them are disconnected from their cultures, traditions and communities. For many the prisons are the first times that they encounter Indigenous Knowledge (IK), Elders, and Knowledge Holders, and the introduction to IK can be a watershed moment for them. Reconnection is a critical first step in a healing journey that many Indigenous men begin in prisons. The healing journey is about healing from their history, traumas, and the actions that led them to prisons, but healing is also a process of healing towards a better life and better future. It does not stop once they are beyond the prison walls. This research project focuses on the Indigenous Healing Programs and Services that support the men that are on this healing journey. Using the Haudenosaunee framework of Kan'nikonhrí:io (the Good Mind) and Wake'nikonhrèn:ton (the Crooked Mind), this project endeavours to understand how these programs and services understand and support healing, how masculinity factors into the delivery of these programs.

Author Keywords: Community, Good Minds, Haudenosaunee, Healing, Social Programming, Social Work

Background: Researchers have provided evidence that attachment may be independently linked to early adversity and criminal behaviour. In this study, I examined the combined associations among these variables in a student and community sample. Method: The first study consisted of undergraduate students (n = 590) who completed surveys to assess early adversity (Felitti, et al., 1988), attachment (Scharfe, 2016), and criminal behaviours. Participants were grouped based on their reports of adverse experiences and engagement in criminal behaviour. The second study was a replication of the first using a community sample (n = 294). Results: My hypotheses were partially supported, and my findings were consistent across Study 1 and Study 2. As I expected, there was a significant main effect for adversity when examining the mean scores of the attachment representations for attachment to mothers (Study 1 F (16, 1763.402) = 3.61, p < .001; Study 2 (F (16, 849.942) = 2.377, p = .002) and attachment to fathers (Study 1 F (16, 1763.402) = 4. 349, p < .001; Study 2 (F (16, 840.776) = 3.067 p < .001)). From examining the means, I concluded that participants who reported greater adversity reported higher insecure-avoidant and lower secure attachment to mothers and fathers. There were no significant main effects for criminal behaviour or significant interaction effects. Impact: To date, no study has explored all three variables explicitly. My findings are able to highlight the critical importance of secure attachment relationships and add further comprehension to exploring factors associated to criminal behaviour.

Author Keywords: Attachment, Criminal Behaviour, Early Adversity

The Royal Philanthropic Society (RPS) was the first institution in England to care for young offenders. While historians have demonstrated the legal importance of this institution, none have examined the experience of the youths it attempted to reform. The admission registers of the RPS reveal the importance of adults and peers in the experiences of the inmates of the institution, as both could be sources of conflict and support. Youths could express power over their own lives by resisting the authority of adults, but also by conforming to the rules of the RPS. Inmates could restrict the choices of their peers by working with the RPS, but also through peer pressure or violence. Networks of collaboration and youth culture could also exert a positive impact on peers. Because this thesis represents male youths as actors, it makes a significant addition to recent histories emphasizing the impact of the subaltern groups on eighteenth-century reform movements.

Author Keywords: Conformity, Juvenile Delinquency, Penal Reform, Power Relationships, Royal Philanthropic Society, Youth Culutre

In our communities, we are continually challenged to reflect on effective responses to the people and events that put us at risk. This study is an examination of two distinctly different world-view responses: the colonial, dominant culture and the Indigenous world-view. The retributive understanding of the dominant culture applies assumptions about the nature of the world that are vested in colonial, paternal, and punitive processes aimed to extract compliance as a means of deterrence. Conversely, the consensual precepts of Indigenous world-view are rooted in community-based practices that require a process of collaboration and cooperation to create integrated relationships that glean responsibility.

This study brings light to bear on the ongoing relational dissonance that exists between the following: the disproportionate representation of men and women of Aboriginal descent held under federal warrant in Canada; the legislated mandate contained within the Canadian Corrections and Conditional Release Act that places successful community reintegration as a primary objective for the Correctional Service of Canada (CSC); and the role, place, and function of Elders who work in CSC reception centres, healing programs, and Pathways Initiatives.

This study explores the variables, assumptions, and differing world-views that contribute to the disproportionate representation of incarcerated adults of Aboriginal descent and the challenges that impede successful community reintegration. In order to effectively examine and make sense of the relational dissonance that exists between correctional theory and institutional practice, the research is driven by a central question: What is the role, place, and function of Elders in the delivery of Indigenous healing programs within Canadian federal prisons?

The outcome of this work reveals practices of decolonizing justice and healing that can move assumptions and challenge paternal understanding. It is an approach that has the capacity to peel away relational dissonance, thus allowing space for public policy that sustains consensual understandings of community.

Key Words: Indigenous, settler colonial, dominant culture, retributive justice, restorative justice, indigenous justice, Elder, healing, healing program, disproportionate representation, successful community reintegration, relational dissonance.

Author Keywords: Elder, healing program, indigenous justice, relational dissonance, retributive justice, successful community reintegration