Journal articles: 'Moral-panic'

1

Campbell, Beatrix. "Moral panic." Index on Censorship 24, no. 2 (March 1995): 57–61. http://dx.doi.org/10.1080/03064229508535901.

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Haas, Jeff L. "”Moral Panic”." Journal of Child Sexual Abuse 3, no. 1 (July 15, 1994): 141–44. http://dx.doi.org/10.1300/j070v03n01_11.

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Masirevic, Ljubomir. "Moral panic and film." Sociologija 49, no. 3 (2007): 249–62. http://dx.doi.org/10.2298/soc0703249m.

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The paper is an attempt to apply the theory of moral panic to public fears provoked by film violence. The aim is to recreate a lively theoretical debate on the influence of media violence on the public and to take a stand that sides with the theoreticians disputing the negative influence of media. A moral campaign against the cinematographic representation of violence is usually launched by the tabloid press which tends to publish partial truths or outright lies about the events that follow the screening of violent movies, followed by selective quotations from survey results. The paper cites the movies that produced the largest campaigns of moral panic against cinematic representations of violence and the responses of directors to these campaigns. Finally, the paper offers an interpretation of moral campaigns, as well as indications as to where the real causes of social violence should be sought.

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Hier, Sean P. "Thinking beyond moral panic." Theoretical Criminology 12, no. 2 (May 2008): 173–90. http://dx.doi.org/10.1177/1362480608089239.

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Gilman, Sander L. "Moral panic and pandemics." Lancet 375, no. 9729 (May 2010): 1866–67. http://dx.doi.org/10.1016/s0140-6736(10)60862-8.

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Armstrong, Edward G. "Moral Panic Over Meth." Contemporary Justice Review 10, no. 4 (December 2007): 427–42. http://dx.doi.org/10.1080/10282580701677519.

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Awaludin, Arif. "The Moral Panic of Environmental Crime in the Geothermal Exploration Project in Banyumas." SHS Web of Conferences 54 (2018): 03011. http://dx.doi.org/10.1051/shsconf/20185403011.

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The project of natural gas exploration inflicts sufferings on the population living in the area of Mount Slamet at Banyumas Regency. This paper examines how the media coverage relating to the environmental crime signals of the geothermal exploration activities in Baturaden, creates a moral panic in the area. This study establishes the signals of environmental crime that contributes to the emergence of moral panic in the society. It also discusses the moral panic of the public manifestation as a response to a significant social anxiety. A qualitative approach is used in this study. This study reveals that the existence of public moral panic towards the activities of natural gas exploration in Mount Slamet results in the development of an environmental crime signal and the emergence of moral panic. This moral panic triggers various events and social reactions which call for the enforcement of legislation against the performers of environmental crimes.

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Falkof, Nicky. "On Moral Panic: Some Directions for Further Development." Critical Sociology 46, no. 2 (October 15, 2018): 225–39. http://dx.doi.org/10.1177/0896920518803698.

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This article is concerned with the continued salience of the notion of moral panic, an idea that has been both enormously influential in sociological and media research and has come under fire for various flaws. It reviews some of the most common critiques of moral panic, discussing why these are valid and where they fall short, and adds new comments on some weaknesses in the theory. It goes on to argue that the term and the idea of moral panic continue to have value as critical tools, but require updating. Suggested further developments include broadening moral panic to allow for analyses that consider the global south; taking account of the narrative layering that characterises these episodes; considering the intersection of moral panics and digital media; centralising fear and anxiety in moral panic research; considering moral panics as an interdisciplinary framework rather than as a strict model; and invoking a psychoanalytic rhetoric to further explain how moral panics work and what they do.

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Ilić, Aleksandra. "The social function of moral panic." Годишњак Факултета безбедности, no. 1 (2020): 59–75. http://dx.doi.org/10.5937/fb_godisnjak0-29392.

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In this paper, the author discusses the social context of moral panic, ie the role of various social factors in the creation of moral panic. Starting from the known mechanisms of moral panic (traditional and newer), the author considers the roles of the subjects of informal and formal social control in this process. In that sense, it stands out the activity of various moral activists as representatives of the informal social structure who, by propagating the importance of moral protection, often participate in the process of creating of many moral panics. On the other hand, the activities of formal social control bodies are regulated by an appropriate legal frame-work whose task is to solve the problem of crime in society. This implies a professional attitude of the police, the prosecution and the courts in terms of combating crime. The author points out the problem of the participation of the representatives of these bodies in the creation and development of moral panic, considering it in the context of the culture of control, ie its elements, emphasizing especially the role of the police. The author connects all the mentioned segments of the social function of moral panic with the role of the media as an unavoidable factor in the process of moral panic. At the end of the paper, the author emphasizes the importance of the role of the media in raising awareness of the importance of individual actions of all social actors in order to avoid their participation in the creation of moral panic that unfavorable affects on solving the problem of crime.

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Hunt, Arnold. "'Moral Panic' and Moral Language in the Media." British Journal of Sociology 48, no. 4 (December 1997): 629. http://dx.doi.org/10.2307/591600.

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Hier, Sean. "Moral panic, moral regulation, and the civilizing process." British Journal of Sociology 67, no. 3 (July 22, 2016): 414–34. http://dx.doi.org/10.1111/1468-4446.12201.

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Reichert, Jenny, and James T. Richardson. "Decline of a Moral Panic." Nova Religio 16, no. 2 (November 1, 2012): 47–63. http://dx.doi.org/10.1525/nr.2012.16.2.47.

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Negative perceptions resulting from heavy media exposure surrounding membership in minority religions affect how individuals process information about such group membership. This was apparent in the United States during moral panics in the second half of the twentieth century involving new religious movements (often called “cults”) and individuals actually or allegedly involved in Satanism. This negatively biased information processing presumably carried over into the legal system. One important example involved judges and jurors charged with determining guilt and proper punishment for crimes of persons suspected of Satanist group activity. An analysis of jury decision-making in civil and criminal cases from the height of the Satanism scare in the late 1980s and early 1990s reveals some possibly biased judgments toward individuals and organizations allegedly and admittedly involved in Satanic practice. An examination of more recent legal cases shows that, although media coverage of Satanist groups has diminished, cases still occur in which allegations of Satanic practice may be used as a means of generating bias, illustrating the persistence of such ideas in society. However, courts more recently have become more discerning in dealing with such claims, and with Satanism itself, thus contributing to the decline of moral panic.

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Ilić, Aleksandra. "Moral panic over domestic violence." Годишњак Факултета безбедности, no. 1 (2018): 235–52. http://dx.doi.org/10.5937/gfb1801235i.

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Alvear, Francisco Javier, and Jairo Lugo-Ocando. "When Geopolitics becomes Moral Panic." Media History 24, no. 3-4 (August 23, 2016): 528–46. http://dx.doi.org/10.1080/13688804.2016.1211929.

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15

Rohloff, Amanda, and Sarah Wright. "Moral Panic and Social Theory." Current Sociology 58, no. 3 (April 22, 2010): 403–19. http://dx.doi.org/10.1177/0011392110364039.

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Lawson, Louanne. "Why Moral Panic is Dangerous." Journal of Forensic Nursing 3, no. 2 (June 28, 2008): 57–59. http://dx.doi.org/10.1111/j.1939-3938.2007.tb00103.x.

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Lynn, William S., Francisco Santiago‐Ávila, Joann Lindenmayer, John Hadidian, Arian Wallach, and Barbara J. King. "A moral panic over cats." Conservation Biology 33, no. 4 (June 3, 2019): 769–76. http://dx.doi.org/10.1111/cobi.13346.

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WELCH, MICHAEL, ERIC A. PRICE, and NANA YANKEY. "Moral Panic Over Youth Violence." Youth & Society 34, no. 1 (September 2002): 3–30. http://dx.doi.org/10.1177/0044118x02034001001.

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Lawson, Louanne. "Why Moral Panic is Dangerous." Journal of Forensic Nursing 3, no. 2 (June 2007): 57–59. http://dx.doi.org/10.1097/01263942-200706000-00001.

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20

Petro, Anthony. "Sex, Art, and Moral Panic." Modern American History 1, no. 2 (April 19, 2018): 237–41. http://dx.doi.org/10.1017/mah.2018.9.

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21

Spurgeon, Christina. "The ‘Digital/Life’ Moral Panic." Media International Australia 92, no. 1 (August 1999): 43–54. http://dx.doi.org/10.1177/1329878x9909200107.

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This paper attempts to make sense of recent debates concerning broadcast media self-regulation of sex and nudity. It focuses on a period in mid-1998 when Sex/Life disappeared from Australian TV screens. Specifically, it tracks a ‘moral panic’ in progress at the time the Ten Network announced its decision to cancel this program. It describes and summarises findings of a quantitative analysis of the editorial content of 17 Australian newspapers monitored in 1998 for references to media portrayal of sex and nudity. The particular role of The Australian in this panic is considered. Its quest for a popular national readership is highlighted and the question of media influence is raised. This report also contrasts the political responses to Sex/Life with more recent responses to Bay Watch and concludes with some speculative remarks about the economic impact of censorship and program classification regimes.

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22

Mikhaylova, Oxana. "Who Uses the Moral Panic Concept? A Bibliometric Analysis of Moral Panic Scientific Literature." Sotsiologicheskoe Obozrenie / Russian Sociological Review 19, no. 3 (2020): 351–75. http://dx.doi.org/10.17323/1728-192x-2020-3-351-375.

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In this paper, the bibliometric approach was used for the investigation of the research field organized around the concept of moral panic. To examine the current condition of the moral panic field, we analyzed the papers published in the WoS from 1972–2019. As a result of our study, the thematic areas, and the most influential actors in the field were revealed and described. Today, the moral panic filed is dominated by sociologists. Among the leaders in terms of citations are authors from financially-developed countries. This shows that there is economic inequality in the production of papers. The most cited are publications devoted to online studies. The results of this research demonstrate that there is no noticeable erosion among the empirical contexts, where the concept is used because children and youth are still the most popular object of moral panic studies. They are the classical objects for moral panic papers. At the same time, it could be argued that this field is still in the process of development because the theoretical and empirical papers that prevail are connected with the integration of the moral panic theory with other theories and concepts. We suppose this approach to the conceptual analysis developed in this paper could be useful for the revision of other fields developed around controversial concepts in sociology.

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23

Lumsden, Karen. "‘Do We Look like Boy Racers?’ The Role of the Folk Devil in Contemporary Moral Panics." Sociological Research Online 14, no. 1 (January 2009): 1–12. http://dx.doi.org/10.5153/sro.1840.

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This article addresses the failure of studies concerning moral panics to take into account the reaction of those individuals who are the subject of social anxiety. It responds to the suggestion by McRobbie and Thornton (1995) that studies of moral panic need to account for the role played by the ‘folk devils’ themselves, for a moral panic is a collective process (Young, 2007). The paper presents findings from ethnographic fieldwork with the ‘boy racer’ culture in Aberdeen, qualitative interviews with members of outside groups, and content analysis of media articles. The societal reaction to the ‘boy racer’ subculture in Aberdeen is evidence of a contemporary moral panic. The media's representation of the subculture contributed to the stigmatization of young drivers and the labelling of the subculture's activities as deviant and antisocial. The drivers were aware of their negative portrayal in the media; however their attempts to change the myth of the ‘boy racer’ were unsuccessful. Although subcultural media can provide an outlet of self-expression for youths, these forms of media can also become caught-up in the moral panic. Ironically the youths’ own niche and micro media reified the (ir)rationality for the moral panic.

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MATKOVIĆ, ALEKSANDAR. "RELIGIOUS MORAL PANIC AND ITS SOCIAL CONSEQUENCES." Kultura polisa, no. 45 (July 3, 2021): 143–56. http://dx.doi.org/10.51738/kpolisa2021.18.2r.2.04.

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This paper analyzes the phenomenon of religious moral panic, seen as a specific type of general sociological concept of moral panic. The first section presents the general characteristics of this phenomenon. The second section is a discussion about the causes of its origin, which consists of pointing out and observing the key factors that contributed to it. Within the third section, we pointed out the general consequences that the phenomenon of religious moral panic left on society. The final section contains a legal analysis of the characteristics of actions that are connected to the inciting and expansion of moral panic, in terms of recognizing their illegality and the specific offenses that are associated with them. Among the general conclusions, it was emphasized that incitement and spreading of religious moral panic, in addition to ethical impropriety, also delves deeply into the domain of illegality, because such behavior is legally associated with numerous and diverse crimes. In this regard, it was suggested to make parallel efforts towards raising awareness among citizens about the moral inadequacy of such acts, as well as about legal mechanisms for their prohibition and stipulated legal consequences for the perpetrators.

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Martin, Brian. "Alarm about Childhood Vaccinations: A Persistent Panic?" Journal of Controversial Ideas 2, no. 1 (April 29, 2022): 1. http://dx.doi.org/10.35995/jci02010006.

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Some threats to the social order, such as crime, drugs and terrorism, give rise to ongoing alarms. To understand both the alarms and their persistence, it is useful to draw on two bodies of theory. Moral panic theory addresses alarms about groups or activities that transgress social norms, proposing several characteristic features, but does not explain why a moral panic would persist. Several concepts from studies of scientific controversies, including the lack of impact of new evidence, help to explain how a moral panic might continue indefinitely. To illustrate the combined use of moral panic and controversy theory, the case study of the alarm over unvaccinated children and criticisms of childhood vaccines is used. Persistent panics potentially have several negative consequences, especially for groups targeted as causing a danger.

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Hier, Sean P. "Conceptualizing Moral Panic through a Moral Economy of Harm." Critical Sociology 28, no. 3 (May 2002): 311–34. http://dx.doi.org/10.1177/08969205020280030301.

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Hier, Sean P. "Conceptualizing Moral Panic through a Moral Economy of Harm." Critical Sociology 28, no. 3 (October 1, 2002): 311–34. http://dx.doi.org/10.1163/15691630260458194.

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Hier, Sean. "Good moral panics? Normative ambivalence, social reaction, and coexisting responsibilities in everyday life." Current Sociology 65, no. 6 (July 4, 2016): 867–85. http://dx.doi.org/10.1177/0011392116655463.

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This article breaks the silence on the politically progressive characteristics of a moral panic. In contrast to the tacit scholarly consensus that moral panics entail regressively conservative social reactions to putative harms, moral panics are alternatively conceptualized as normatively ambivalent operations of power. The article builds on continuing efforts to conceptualize moral panic as a form of moral regulation by explaining how moral panics are capable of perpetuating as well as disrupting and potentially even reversing the norms of intelligibility that buttress hegemonic understandings of, and moral responsiveness to, violence, injustice, suffering, and harm.

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Mestre i Mestre, Ruth M. "Trans Justice Fights Trans Moral Panic." Age of Human Rights Journal, no. 18 (June 23, 2022): 59–81. http://dx.doi.org/10.17561/tahrj.v18.7023.

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Between the summer of 2019 and the summer of 2021, a violent discussion about trans rights took place in Spain. This paper argues that the discussion can be understood as an instance of ‘social problems work’, more specifically as part of a moral crusade or a moral panic episode. Implicit in this is the idea that there has been an over-reaction to trans recognition and trans equality laws, publicly presented as a major social problem. This paper also provides legal arguments against the fears voiced in the discussion, by summarizing relevant ECHR case-law that agrees with an alternative feminist account of trans rights that de-pathologizes gender-identity self-determination. The paper thus suggests that a ‘cultural war’ over gender identity has been ignited and has yet to be fully fought and won.

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Sorenson, John, and Atsuko Matsuoka. "Moral Panic over Fake Service Animals." Social Sciences 11, no. 10 (September 25, 2022): 439. http://dx.doi.org/10.3390/socsci11100439.

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We use Stanley Cohen’s moral panic framework to examine concerns about fake service animals and to illuminate processes of intersectionality that shape our social relations and systems. Applying Critical Animal Studies and Critical Disability Theory, we examine media reports about fake service animals in North America to explore how these anxieties constitute a moral panic, the interests at work, and underlying ideology that motivates outrage about animals considered to be out of place. We found that classifying other animals as legitimate or not affects those animals but also impacts humans. The findings indicate that speciesist representations and restrictions imposed on nonhuman animals maintain ongoing discrimination against humans with disabilities. The study reveals how speciesism sustains ableism and advances particular economic interests. Thus, we encourage expanding research ontology to examine speciesist power relations in intersectional analysis to dismantle ableist oppressive relationships and achieve trans-species social justice (social justice beyond humans).

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31

Ugwuoke, Cyril O., Elias Chukwuemeka Ngwu, and Patience N. Iziga. "Terrorism and Moral Panic in Nigeria." Review of European Studies 8, no. 3 (June 14, 2016): 92. http://dx.doi.org/10.5539/res.v8n3p92.

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<p>Terrorism and Moral Panic in Nigeria, is an investigation of the impact of terrorist attacks in the psyche of Nigerians. The sovereignty of the Nigerian state was threatened following the emergence of a terrorist group known as Boko Haram, which conquered a substantial part of Northeast Nigeria, using modern military hardware such as bombs, rockets, military tanks and high caliber machine guns. Boko Haram carried their terrorist attacks to many parts of Northern Nigeria, including Abuja, the Federal Capital Territory (FCT), which made the entire country to panic by creating genuine fear of insecurity in Nigeria. The study was conducted in August and September, 2015, in Abuja. A cross-sectional survey method was used to select 276 respondents by accidental sampling technique through the use of administered questionnaire. The study indicates that there were rampant terrorist attacks in Abuja, and the frequency by which people felt panicked was high. Also, the study found the role of the mass media in spreading information about the activities of the terrorists to be high. The study indicated high perception of personal risk by the respondents with a greater percentage knowing at least one dead victim of the terrorist attacks in Nigeria. The study recommended the improvement of the nation’s security network and public enlightenment as the panacea to the security challenges facing Nigeria at the moment.</p>

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32

Rocheron, Yvette, and Olga Linné. "Aids, Moral Panic and Opinion Polls." European Journal of Communication 4, no. 4 (December 1989): 409–34. http://dx.doi.org/10.1177/0267323189004004004.

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33

Garland, David. "On the concept of moral panic." Crime, Media, Culture: An International Journal 4, no. 1 (April 2008): 9–30. http://dx.doi.org/10.1177/1741659007087270.

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34

Heathcott, Joseph. "Moral panic in a plural culture." CrossCurrents 61, no. 1 (March 2011): 39–44. http://dx.doi.org/10.1111/j.1939-3881.2010.00159.x.

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BARRON, CHRISTIE, and DANY LACOMBE. "Moral Panic and the Nasty Girl*." Canadian Review of Sociology/Revue canadienne de sociologie 42, no. 1 (July 14, 2008): 51–69. http://dx.doi.org/10.1111/j.1755-618x.2005.tb00790.x.

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36

Frost, Julie, and Sandra Gardiner. "Binge drinking: the latest moral panic?" Safer Communities 4, no. 4 (October 2005): 5–9. http://dx.doi.org/10.1108/17578043200500025.

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37

Boone, Miranda, and Henk van de Bunt. "Dynamics between denial and moral panic." Probation Journal 63, no. 1 (March 2016): 23–40. http://dx.doi.org/10.1177/0264550516637450.

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Heathcott, Joseph. "Moral panic in a plural culture." CrossCurrents 61, no. 1 (March 2011): 39–44. http://dx.doi.org/10.1353/cro.2011.a783220.

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Garland, David, Li Bo, and Chen Meiru. "On the concept of moral panic." Legal Traditions of the West and China 3, no. 4 (2023): 172–86. http://dx.doi.org/10.35534/ltwc.0304018.

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40

Hier, Sean P., Dan Lett, Kevin Walby, and André Smith. "Beyond folk devil resistance: Linking moral panic and moral regulation." Criminology & Criminal Justice 11, no. 3 (April 26, 2011): 259–76. http://dx.doi.org/10.1177/1748895811401977.

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Hier, Sean P. "Tightening the focus: moral panic, moral regulation and liberal government1." British Journal of Sociology 62, no. 3 (September 2011): 523–41. http://dx.doi.org/10.1111/j.1468-4446.2011.01377.x.

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Dai, Mengliang. "The 1983 Strike-Hard Campaign in China: a Moral Panic?" British Journal of Criminology 60, no. 5 (March 17, 2020): 1220–41. http://dx.doi.org/10.1093/bjc/azaa016.

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Abstract Though more than three decades have passed since the launch of Strike Hard in 1983, its impact on crimes remains. Most of the literature on the campaign so far has been theoretically and methodologically limited. Using historical materials and interview data, this paper establishes an integrated theoretical framework and aims at investigating whether and how a moral panic was constructed. This study argues that the top leader played a decisive role in engineering the moral panic during the 1983 Strike Hard operated through a top-down approach under the Chinese political structure. In short, exploring events from the perspective of moral panic, this study gives a deep insight into the Chinese criminal justice system in response to crimes.

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Gur-Arye, Miriam. "The Impact of Moral Panic on the Criminal Justice System." New Criminal Law Review 20, no. 2 (2017): 309–53. http://dx.doi.org/10.1525/nclr.2017.20.2.309.

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This article reveals the relationship between the societal phenomenon of moral panic and the specific waves that it generates in the legal system. It focuses on hit-and-run traffic offenses and suggests that a moral panic with regard to these offenses uniquely affected the Israeli criminal justice system during 2002–2013. The media generates concern, fear, and outrage that are disproportionate to both the size and the nature of the offenses. In describing hit-and-run accidents, both the media and the courts demonize the drivers. Both the courts and the legislature react to the panic with disproportionally harsh punishments. This article also offers a possible explanation for why hit-and-run traffic offenses generated moral panic uniquely in Israel, and why this occurred during the period 2002–2013. Although the article focuses on hit-and-run traffic offenses in Israel, it has more general implications: it reveals in detail the interaction between constructed public anxieties and systems charged with delivering justice.

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Maravić, Manojlo, and Dušan Ristić. "Video games and discourses of fear: Towards medium panic." Kultura, no. 176 (2022): 23–37. http://dx.doi.org/10.5937/kultura2276023m.

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This paper aims to point out the discourses of fear of video games, which are present in the media and the public appearances of politicians and scientists. The aim is also to test the hypothesis of medium panic. It is a new term whose meaning is derived primarily from the terms moral panic and media panic. The purpose of the paper is to make an argument in favor of its application in recognizing and explaining the fear of video games in various social groups. Medium panic implies fear that arises from the way the media is structured and how user interaction with the media is established. In addition to media content - representation of violence, narratives, and characters - which is most often the target of criticism, the focus in this article is on other formal elements. Those are mechanics, rules, and goals as well as their phenomenological aspects - interactivity and immersion - which distinguish video games from other media. The term media panic is proposed as an analytical tool in future research of moral panic in its wider and media panic in its narrower sense.

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Smith, Benjamin T., and Wil G. Pansters. "US Moral Panics, Mexican Politics, and the Borderlands Origins of the War on Drugs, 1950–62." Journal of Contemporary History 55, no. 2 (November 1, 2018): 364–87. http://dx.doi.org/10.1177/0022009418790664.

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During the 1950s Californian civil society advocates and politicians developed a moral panic over youth narcotic use. One of the key elements of this moral panic was the assertion that most drugs came over the border and that the only solution to this problem was blackmailing Mexico through temporary closure of the border. The idea not only became a tenet of later drug policy, but also, in conjunction with pressure from Mexico’s own moral reformers, forced regional politicians in Mexico to enact periodic clean up campaigns.

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Vincent, Louise. "MORAL PANIC AND THE POLITICS OF POPULISM." Representation 45, no. 2 (July 2009): 213–21. http://dx.doi.org/10.1080/00344890902945871.

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Elliott-Cooper, Adam, Estelle du Boulay, and Eleanor Kilroy. "Moral panic(s) in the 21st century." City 18, no. 2 (March 4, 2014): 160–66. http://dx.doi.org/10.1080/13604813.2014.896649.

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48

Saar, J. "EVIL INVARIABLES AND MORAL PANIC: CASE ESTONIA." Trames. Journal of the Humanities and Social Sciences 14, no. 1 (2010): 71. http://dx.doi.org/10.3176/tr.2010.1.05.

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49

Critcher, Chas. "Moral Panic Analysis: Past, Present and Future." Sociology Compass 2, no. 4 (May 20, 2008): 1127–44. http://dx.doi.org/10.1111/j.1751-9020.2008.00122.x.

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Keo, Chenda, Thierry Bouhours, Roderic Broadhurst, and Brigitte Bouhours. "Human Trafficking and Moral Panic in Cambodia." ANNALS of the American Academy of Political and Social Science 653, no. 1 (March 28, 2014): 202–24. http://dx.doi.org/10.1177/0002716214521376.

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This article examines the backgrounds of traffickers in Cambodia: why they became involved in trafficking, how they operate, their earnings, and the criminal justice system’s response to their activities. Our research draws from interviews with justice officials, NGOs, and detained alleged traffickers; and from a review of police and prison records. The results challenge alarmist claims about the high prevalence, profitability, or role of organized crime in human trafficking. In Cambodia, 80 percent of incarcerated traffickers are poor uneducated women who lack legitimate opportunities and whose unsophisticated illicit activities earn very little. We argue that the Cambodian government, in return for foreign aid, adopted a repressive law that defines human trafficking ineptly; in the hands of a dysfunctional justice system, the law has turned into an instrument of corruption and injustice against powerless individuals.

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Journal articles on the topic 'Moral-panic'

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