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Policing in many parts of the world—the United States in particular—has embraced an archetypal model: a conception of the police based on the tenets of individuated archetypes, such as the heroic police "warrior" or "guardian." Such policing has in part motivated moves to (1) a reallocative model: reallocating societal resources such that the police are no longer needed in society (defunding and abolishing) because reform strategies cannot fix the way societal problems become manifest in (archetypal) policing; and (2) an algorithmic model: subsuming policing into technocratic judgements encoded in algorithms through strategies such as predictive policing (mitigating archetypal bias). This paper begins by considering the normative basis of the relationship between political community and policing. It then examines the justification of reallocative and algorithmic models in light of the relationship between political community and police. Given commitments to the depth and distribution of security—and proscriptions against dehumanizing strategies—the paper concludes that a nonideal-theory priority rule promoting respect for personhood (manifest in community and dignity-promoting policing strategies) is a necessary condition for the justification of the above models. [ABSTRACT FROM AUTHOR]

In this paper, inspired by Gloria Anzaldúa, we draw upon our embodied experiences as non‐white scholars from different parts of the South to examine our complicity and responsibility for inclusion in performing a Western, neoliberal, diversity‐oriented, globalizing academia such as the United States' Academy of Management. We refer to the dominating practice of inclusion as universalist inclusion (uni‐inclusion), where a hegemonic includer includes diverse subaltern others while blind to colonial differences. We argue that uni‐inclusion has a dark shadow that perpetuates a "you are with us or against us" sentiment of white male superiority and violence, even as it elides the deep connectedness of epistemic, bodily, and material practices in the praxis of performing academia. Drawing upon our embodied and enacted experiences of tenures at Academy of Management as borderland scholars with relational reflexivity, we propose phronetic border thinking/doing praxis for trans‐inclusion as a non‐essentialist possibility of decolonizing inclusion. We share our understanding of how we have enacted border thinking/doing praxis so that it may provide pointers to pluriversalizing academia. Trans‐inclusion is a neologism we suggest to indicate a liberating praxis for all in an era of decolonization and empire where diverse includers beyond self/other dehumanizing binarism engage within an ethics of caring and co‐existence. [ABSTRACT FROM AUTHOR]

On a steamy May 26, 2012 in Miami, Florida, police officers found Rudy Eugene viciously eating another man's face. Police shot Eugene at least four times, killing him, to stop the attack. Over the next month, the story of the “Causeway Cannibal” (a.k.a. the “Miami Zombie”) fueled debate about what spawned the attack. News explanations included synthetic drugs, cannibalism, Voodoo, and zombies. This textual analysis of immediate news explanations to the attack explores and speculates on why some explanations, such as mental illness, were ignored. By distinguishing between journalistic sensationalism and Ettema's journalistic “imaginative power,” this paper presents possible cultural reasons to explain why news media all but excluded mental illness as a dominant explanation for Eugene's actions. [ABSTRACT FROM PUBLISHER]