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General strain theory (GST) provides a unique explanation of crime and delinquency. In contrast to control and learning theories, GST focuses explicitly on negative treatment by others and is the only major theory of crime and delinquency to highlight the role of negative emotions in the etiology of offending. According to GST, the experience of strain or stress tends to generate negative emotions such as anger, frustration, depression, and despair. These negative emotions, in turn, are said to create pressures for corrective action, with crime or delinquency being one possible response.
GST was designed, in part, to address criticisms leveled against previous versions of strain theory. Earlier versions of strain theory have been criticized for focusing on a narrow range of possible strains, for their inability to explain why only some strained individuals resort to crime or delinquency, and for limited empirical support. GST has been partly successful in overcoming these limitations. Since its inception, the theory has received a considerable amount of attention from researchers, has enjoyed a fair amount of empirical support, and has been credited with helping to revitalize the strain theory tradition. The full potential of GST has yet to be realized, however, as the theory continues to evolve and further testing is required.
The looting, trafficking, and illicit sale of cultural objects is a form of transnational crime with significant social and legal dimensions that call into question competing ideas of ownership and value, as well as how we define organized crime, white collar crime, and crimes of the powerful. The looting of cultural objects from archaeological and heritage sites is inherently destructive and is almost always illegal. However, through a complex smuggling chain which depends on lack of import/export regulation standardization in transit and opaque business practices at market, stolen cultural objects are able to be passed onto the international market in large quantities and at little risk to market actors.
Gothic criminology was developed in the first decade of the 21st century as a postmodern theoretical model, incorporating elements from key criminological/sociological texts and themes embedded in various literature and film genres, with the goal of highlighting the continued existence of monstrous evil in its various modern permutations. As developed by Caroline (Kay) S. Picart and Cecil Greek, the perspective has been used to compare reel and real-world criminal activity, including, for example, male serial killers (metaphorically depicted as vampires), female serial killers such as Eileen Wuornos, dirty cops (interpreted as Golem), suicidal terrorists, societal responses to chaos-induced contemporary global evil (the Behemoth), and supernatural malevolent forces taking possession of human bodies. The potential usefulness of the theory in explaining other expressions of dystopic societal deviance and crime appears to be expanding.
Graffiti has a long history. There are many examples from the history of human cultures of signs and symbols left on walls as remnants of human presence. However, the origins of modern graffiti reside in the explosion of creative activity associated with the development of urban cultural expression among marginalized individuals, groups, and communities in the United States in the late 1960s and early 1970s. Graffiti has expanded in form and content as well as geography to become an almost universal urban phenomenon. It is a ubiquitous feature of cities and an adornment of the modern urban landscape. It has developed beyond its original expression and identification with lettering and spray paint to now encompass a range of media and practices that are associated with street art.
Graffiti in particular, but also street art, has engendered contrasting opinions and reactions about its effect, meaning, and value. It elicits a variety of responses both positive and negative. Is it art or is it crime? Is it a creative expression or resistance to dominant urban design discourses and management? Is it vandalism? Is it the result of deviant youthful and antisocial behavior? It has been linked to urban decay and community decline as well as regeneration and gentrification. Graffiti writers and street artists have been criminalized, while others have been lauded and promoted within the commodified world of the art market. The popularity and spread of graffiti as a global phenomenon have led to an increasing academic, artistic, and practitioner literature on graffiti that covers a range of issues, perspectives, and approaches (identity, youth, subculture, gender, antisocial behavior, vandalism, gangs, territoriality, policing and crime, urban art, aesthetics, commodification, etc.). The worlds of graffiti and street art are therefore complex and have provoked debate, conflict and response from those who view them as forms of urban blight as well as from those who perceive them as an expression of (sub)cultural creativity and representative of urban vibrancy and dynamism. The study of who does graffiti and street art, as well as why, where, and when they do graffiti and street art, can help develop our understanding of the competing and contrasting experiences and uses of the city, of urban space, of culture, of design, and of governance. Graffiti is therefore also the focus for social policy initiatives aimed at youth and urban/community regeneration as well as the development and exercise of criminal justice strategies.
Bill McClanahan, Avi Brisman, and Nigel South
Since first proposed by Brisman and South, green cultural criminology has sought to interrogate human-environment interactions in order to locate meaning. Within the broad framework of green cultural criminology, work has emerged that follows visual criminology in looking to the visual cultural register for insights into the intersections of crime, harm, justice, culture and the natural environment. This article turns the green cultural criminological gaze towards motion pictures, by considering how cinema can serve as a central and essential site of the cultural production and communication of knowledge and meaning(s) that inform human interactions with the natural environment. Indeed, environmental crimes, harms, and disasters are constructed and imagined and represented in cinema, and the films discussed in this article illustrate the ways in which the environment-culture connection in the contemporary cinematic mediascape has influenced public discourses concerning environmental change and harm. This article begins by examining the capacity of documentary film to raise public awareness and generate shifts in public consciousness about environmental harms. From here, it explores cinematic science fiction representations of apocalyptic climate disaster, noting the power of the medium in communicating contemporary anxieties surrounding climate change. Finally, filmic communications of a central category of interest for green cultural criminology—resistance to environmental harm—are described, in addition to the various ways that resistance by environmentalists has recently been represented in popular cinema. The films discussed throughout—including An Inconvenient Truth, Cowspiracy, The East, If A Tree Falls, Night Moves, and Snowpiercer—are not an exhaustive sampling of contemporary representations of environmental issues in cinema. Rather, they represent the most salient—and are among the most popular—moments of contemporary cinematic engagement with the nexus of environmental harm and culture. This article concludes by contending that a green cultural criminology should continue to look to the visual register because sites of cultural production often overlooked by criminology (e.g., cinema, literature) can reveal significant and essential information about the moments in which environmental harm, justice, and culture intersect and collide.
American courtroom films depicting criminal trials have long resonated with audiences around the world, including viewers in countries whose legal systems are very different from those portrayed in the films. Three principal factors account for the broad popularity of these films.
1. Flexibility of the genre: The crimes with which defendants are charged can be carried out in an infinite number of ways and for an infinite variety of motives. Stories can be comedies or dramas; real or fictional; and “who-dunits,” “why-dunits,” or “how-dunits.”
2. The adversary system of trial: The American adversary system of trial is made to order for screenwriters. The question-and-answer format produces verbal duels between lawyers and witnesses that often result in surprise evidence, sudden plot twists, and in-your-face comeuppances. While the nominal targets of the testimony and the arguments are the jurors who are frequently present, the jurors are proxies for the writers’ ultimate targets, the viewers.
3. Subject matter: Defendants in courtroom films are typically charged with murder or other forms of serious crime, topics to which viewers in all countries can easily relate.
For individual courtroom films, the “moment of truth” typically occurs when viewers find out whether a defendant is innocent or guilty. But for the courtroom genre as a whole, “moments of truth” consist of the “macro lessons” that courtroom films “teach” to viewers about the American system of criminal justice. Most viewers, regardless of where they live, have had little or very little exposure to actual criminal trials. For most people, what they think they know about American criminal justice is based on the images of law, lawyers, and criminal justice portrayed in courtroom films.
Historical study of crime, media, and popular culture has been underway since “the cultural turn” in the social sciences and humanities in the 1980s. Since then, a diverse literature has emerged presenting different theories, dealing with various time periods and topics, and challenging contemporary assumptions. Much of this work has focused on the press, because newspaper archives offer a familiar source for researchers accustomed to working with documents in libraries and because “moral panic” has provided a theory that can be easy moved from one time and place to another. However, crime, media, and popular culture presents a vast history and much of this has yet to be examined by criminologists. It includes broadcast radio, television, and feature films, as well as folklore, ballad and song, and theatrical performance, not to mention novels and stories. There has been enough historical research by specialists in literature, journalism history, film history, and other fields to demonstrate the value of historical research for criminology. But making to most of this history will require methodological innovation and theoretical development. To understand the history of crime, media, and popular culture, criminologists will need to move away from document-based historical research and toward digital forms of archived media. They will also need to develop theoretical perspectives beyond 1970s sociology.
The enduring popular fascination with crime and criminality suggests that history matters. In the most obvious sense, current representations of crime in the media bear traces of earlier codes and practices. Recognizing this past enables a more sophisticated understanding of the present—especially since many current controversies have much longer histories than is usually acknowledged. This is not to suggest a long line of steady continuity stretching back to the earliest forms of oral, face-to-face storytelling from the latest mediated technology that encompasses the lives of millions around the world. Instead, the argument is that understanding changing forms of representation requires attention to how developments in communication media are themselves integral to the formation of modern societies. For example, it has been argued that the blurring of fact, fiction and entertainment is indicative of a postmodern “hyperreality,” where the boundary separating reality from its representation has “imploded” to such an extent that there are now no real-world referents (Baudrillard, 1988). However, the boundaries between fact and fiction have always been fairly fluid. For instance, during the 16th and 17th centuries, both novels and news reports were seen as neither entirely factual nor as clearly fictional (Davis, 1980, 1983). Moreover, what we now regard as a “news story” would have to have been cast in the form of fiction for it to appear in the press during the 18th century. None of this is to suggest that people are incapable of distinguishing between the real and the imaginary, but to insist that understandings of crime in everyday life are continually informed by representations of crime in popular culture.
The importance of bringing to bear a historical perspective is emphasized throughout, as is the sheer range of material. The tendency to refer to “the media” in the singular obscures the diversity of media forms (film, television, magazines, newspapers, the Internet, books, and so on) that surround us. The word “media” is the plural of “medium,” which was initially used to refer to the materials used for communication (Briggs & Burke, 2005, p. 5). From the papyrus, clay, and stone of the ancient world to the plastic, metal, and wire of modern media, it is clear that the technologies of communication have an immense influence, ranging from the most inner dimensions of personal experience to the global organization of power. In a time of fast-paced media developments and rapid information delivery, a thorough understanding of media history and changing forms of representation is needed more than ever.
This chapter analyzes the representation of homicide in contemporary television drama series. The chapter draws upon critical analysis from the fields of criminal law, criminology, law and literature, and cultural studies to provide various analytical frameworks and perspectives through which to understand and critique specific dramas and the portrayal of homicide drama generally. If criminology is an effort to understand crime and criminals, then crime dramas including homicide television dramas can be considered a form of popular criminology that can and should be analyzed in terms of cultural representations of crime and criminal justice. Theorists have proposed that crime fiction can be categorized as mystery, detective fiction, or crime fiction. This framework provides a means for analyzing homicide drama, including the possibility of resolution and justice, geographic and temporal settings, the portrayal of the murder, and the construction of the three stock characters of crime fiction (the victim, the detective, and the murderer). The chapter concludes with a presentation of theories about the impact of media portrayals of crime upon public beliefs about crime, criminality, and the criminal legal system.
Rachel Austin and Amy Farrell
Although the exploitation of people for profit is not a new phenomenon, in the late 1990s and early 2000s international leaders, advocates, and the public became increasingly concerned about the risks of exploitation inherent in labor migration and commercial sex work. In 2000, the U.S. government passed the Victims of Trafficking and Violence Protection Act (TVPA), which defined a new crime of human trafficking and directed law enforcement agencies to begin identifying and responding to this form of victimization. Following passage of the TVPA, U.S. media interest in human trafficking as a crime increased steadily, though the framing of the problem, its causes, and its solutions has changed over time. Media coverage of human trafficking spiked around 2005 and has risen steadily since that time. Human trafficking has become a “hot topic”—the subject of investigative journalism and a sexy plot line for films and television shows. Yet, the media often misrepresent human trafficking or focus exclusively on certain aspects of the problem. Research on human trafficking frames in print media revealed that portrayals of human trafficking were for the most part oversimplified and inaccurate in terms of human trafficking being portrayed as innocent white female victims needing to be rescued from nefarious traffickers. Depictions of human trafficking in movies, documentaries, and television episodes in the United States have followed a rescue narrative, where innocent victims are saved from harmful predators. Additionally, traffickers are commonly portrayed in the media as part of larger organized crime rings, despite empirical evidence to the contrary. Incorrect framing of human trafficking in the popular media may lead policymakers and legislators to adopt less helpful antitrafficking responses, particularly responses focused on criminal justice system solutions.